My brothers, do not hold the faith of our Lord Jesus Christ of glory with partiality.
KJV
My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
Commentary
Commentary
In this chapter the apostle condemns a sinful regarding of the rich,
and despising the poor, which he imputes to partiality and injustice,
and shows it to be an acting contrary to God, who has chosen the poor,
and whose interest is often persecuted, and his name blasphemed, by the
rich, ver. 1-7 .
He shows that the whole law is to be fulfilled, and that mercy should
be followed, as well as justice, ver. 8-13 .
He exposes the error and folly of those who boast of faith without
works, telling us that this is but a dead faith, and such a faith as
devils have, not the faith of Abraham, or of Rahab, ver. 11, to the end .
1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
2 For if there come unto your assembly a man with a gold ring,
in goodly apparel, and there come in also a poor man in vile
raiment;
3 And ye have respect to him that weareth the gay clothing, and
say unto him, Sit thou here in a good place; and say to the poor,
Stand thou there, or sit here under my footstool:
4 Are ye not then partial in yourselves, and are become judges
of evil thoughts?
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?
6 But ye have despised the poor. Do not rich men oppress you,
and draw you before the judgment seats?
7 Do not they blaspheme that worthy name by the which ye are
called?
The apostle is here reproving a very corrupt practice. He shows how
much mischief there is in the sin of prosopolepsia -- respect of persons, which seemed to
be a very growing evil in the churches of Christ even in those early
ages, and which, in these after-times, has sadly corrupted and divided
Christian nations and societies. Here we have,
I. A caution against this sin laid down in general: My brethren,
have not the faith of our Lord Jesus Christ, the Lord of glory, with
respect of persons, v. 1 .
Observe here,
1. The character of Christians fully implied: they are such as have the
faith of our Lord Jesus Christ; they embrace it; they receive it; they
govern themselves by it; they entertain the doctrine, and submit to the
law and government, of Christ; they have it as a trust; they have it as
a treasure.
2. How honorably James speaks of Jesus Christ; he calls him the Lord
of glory; for he is the brightness of his Father's glory, and
the express image of his person. 3. Christ's being the Lord of glory should teach us not to respect
Christians for any thing so much as their relation and conformity to
Christ. You who profess to believe the glory of our Lord Jesus Christ,
which the poorest Christian shall partake of equally with the rich, and
to which all worldly glory is but vanity, you should not make men's
outward and worldly advantages the measure of your respect. In
professing the faith of our Lord Jesus Christ, we should not show
respect to men, so as to cloud or lessen the glory of our glorious
Lord: how ever any may think of it, this is certainly a very heinous
sin.
II. We have this sin described and cautioned against, by an instance or
example of it
( v. 2, 3 ): For if there come into your assembly a man with a gold ring, &c. Assembly here is meant of those meetings which were appointed
for deciding matters of difference among the members of the church, or
for determining when censures should be passed upon any, and what those
censures should be; therefore the Greek word here used, synagoge, signifies such an assembly as that in the
Jewish synagogues, when they met to do justice. Maimonides says (as I
find the passage quoted by Dr. Manton) "That is was expressly provided
by the Jews' constitutions that, when a poor man and a rich plead
together, the rich shall not be bidden to sit down and the poor stand,
or sit in a worse place, but both sit or both stand alike." To this the
phrases used by the apostle have a most plain reference, and therefore
the assembly here spoken of must be some such as the
synagogue-assemblies of the Jews were, when they met to hear causes and
to execute justice: to these the arbitrations and censures of their
Christian assemblies are compared. But we must be careful not to apply
what is here said to the common assemblies for worship; for in these
certainly there may be appointed different places of persons according
to their rank and circumstances, without sin. Those do not understand
the apostle who fix his severity here upon this practice; they do not
consider the word judges (used in v. 4 ),
nor what is said of their being convected as transgressors of the law,
if they had such a respect of persons as is here spoken of, according
to v. 9 .
Thus, now put the case: " There comes into your assembly (when of
the same nature with some of those at the synagogue) a man that
is distinguished by his dress, and who makes a figure, and there
comes in also a poor man in vile raiment, and you act partially,
and determine wrong, merely because the one makes a better appearance,
or is in better circumstances, than the other." Observe hence,
1. God has his remnant among all sorts of people, among those that wear
soft and gay clothing, and among those that wear poor and vile raiment.
2. In matters of religion, rich and poor stand upon a level; no man's
riches set him in the least nearer to God, nor does any man's poverty
set him at a distance from God. With the Most High there is no
respect of persons, and therefore in matters of conscience there
should be none with us.
3. All undue honouring of worldly greatness and riches should
especially be watched against in Christian societies. James does not
here encourage rudeness or disorder. Civil respect must be paid, and
some difference may be allowed in our carriage towards persons of
different ranks; but this respect must never be such as to influence
the proceedings of Christian societies in disposing of the offices of
the church, or in passing the censures of the church, or in any thing
that is purely a matter of religion; here we are to know no man after
the flesh. It is the character of a citizen of Zion that in his eyes
a vile person is contemned, but he honoureth those that fear the
Lord. If a poor man be a good man, we must not value him a whit the
less for his poverty; and, if a rich man be a bad man (though he may
have both gay clothing and a gay profession), we must not value him any
whit the more for his riches.
4. Of what importance it is to take care what rule we go by in judging
of men; if we allow ourselves commonly to judge by outward appearance,
this will too much influence our spirits and our conduct in religious
assemblies. There is many a man, whose wickedness renders him vile and
despicable, who yet makes a figure in the world; and, on the other
hand, there is many a humble, heavenly, good Christian, who is clothed
meanly; but neither should he nor his Christianity be thought the worse
of on this account.
III. We have the greatness of this sin set forth, v. 4, 5 .
It is great partiality, it is injustice, and it is to set ourselves
against God, who has chosen the poor, and will honour and advance them
(if good), let who will despise them.
1. In this sin there is shameful partiality: Are you not then
partial in yourselves? The question is here put, as what could not
fail of being answered by every man's conscience that would put it
seriously to himself. According to the strict rendering of the
original, the question is, " Have you not made a difference? And,
in that difference, do you not judge by a false rule, and go upon false
measures? And does not the charge of a partiality condemned by the law
lie fully against you? Does not your own conscience tell you that you
are guilty?" Appeals to conscience are of great advantage, when we have
to do with such as make a profession, even though they may have fallen
into a very corrupt state.
2. This respect of persons is owing to the evil and injustice of the
thoughts. As the temper, conduct, and proceedings, are partial, so the
heart and thoughts, from which all flows, are evil: " You have become
judges of evil thoughts; that is, you are judges according to those
unjust estimations and corrupt opinions which you have formed to
yourselves. Trace your partiality till you come to those hidden
thoughts which accompany and support it, and you will find those to be exceedingly evil. You secretly prefer outward pomp before inward
grace, and the things that are seen before those which are not seen."
The deformity of sin is never truly and fully discerned till the evil
of our thoughts be disclosed: and it is this which highly aggravates
the faults of our tempers and lives--that the imagination of the
thoughts of the heart is evil, Gen. vi. 5 .
3. This respect of persons is a heinous sin, because it is to show
ourselves most directly contrary to God
( v. 5 ):
" Hath not God chosen the poor of this world, rich in faith? &c. But
you have despised them, v. 6 .
God has made those heirs of a kingdom whom you make of no reputation,
and has given very great and glorious promises to those to whom you can
hardly give a good word or a respectful look. And is not this a
monstrous iniquity in you who pretend to be the children of God and
conformed to him? Hearken, my beloved brethren; by all the love
I have for you, and all the regards you have to me, I beg you would
consider these things. Take notice that many of the poor of this world
are the chosen of God. Their being God's chosen does not prevent their
being poor; their being poor does not at all prejudice the evidences of
their being chosen. Matt. xi. 5 , The poor are evangelized. " God designed to recommend his holy
religion to men's esteem and affection, not by the external advantages
of gaiety and pomp, but by its intrinsic worth and excellency; and
therefore chose the poor of this world. Again, take notice that many
poor of the world are rich in faith; thus the poorest may become rich;
and this is what they ought to be especially ambitious of. It is
expected from those who have wealth and estates that they be rich in
good works, because the more they have the more they have to do good
with; but it is expected from the poor in the world that they be rich
in faith, for the less they have here the more they may, and should,
live in the believing expectation of better things in a better world.
Take notice further, Believing Christians are rich in title, and in
being heirs of a kingdom, though they may be very poor as to present
possessions. What is laid out upon them is but little; what is laid up
for them is unspeakably rich and great. Note again, Where any are rich
in faith, there will be also divine love; faith working by love will be
in all the heirs of glory. Note once more, under this head, Heaven is a
kingdom, and a kingdom promised to those that love God. We read of the
crown promised to those that love God, in the former chapter
( v. 12 );
we here find there is a kingdom too. And, as the crown is a crown of
life, so the kingdom will be an everlasting kingdom. All these things,
laid together, show how highly the poor in this world, if rich in
faith, are now honoured, and shall hereafter be advanced by God; and
consequently how very sinful a thing it was for them to despise the
poor. After such considerations as these, the charge is cutting indeed: But you have despised the poor, v. 6 .
4. Respecting persons, in the sense of this place, on account of their
riches or outward figure, is shown to be a very great sin, because of
the mischiefs which are owing to worldly wealth and greatness, and the
folly which there is in Christians' paying undue regards to those who
had so little regard either to their God or them: " Do not rich men
oppress you, and draw you before the judgment-seat? Do not they
blaspheme that worthy name by which you are called? v. 7 .
Consider how commonly riches are the incentives of vice and mischief,
of blasphemy and persecution: consider how many calamities you
yourselves sustain, and how great reproaches are thrown upon your
religion and your God by men of wealth, and power, and worldly
greatness; and this will make your sin appear exceedingly sinful and
foolish, in setting up that which tends to pull you down, and to
destroy all that you are building up, and to dishonour that worthy name
by which you are called." The name of Christ is a worthy name; it
reflects honour, and gives worth to those who wear it.
8 If ye fulfil the royal law according to the scripture, Thou
shalt love thy neighbour as thyself, ye do well:
9 But if ye have respect to persons, ye commit sin, and are
convinced of the law as transgressors.
10 For whosoever shall keep the whole law, and yet offend in
one point, he is guilty of all.
11 For he that said, Do not commit adultery, said also, Do not
kill. Now if thou commit no adultery, yet if thou kill, thou art
become a transgressor of the law.
12 So speak ye, and so do, as they that shall be judged by the
law of liberty.
13 For he shall have judgment without mercy, that hath showed
no mercy; and mercy rejoiceth against judgment.
The apostle, having condemned the sin of those who had an undue respect
of persons, and having urged what was sufficient to convict them of the
greatness of this evil, now proceeds to show how the matter may be
mended; it is the work of a gospel ministry, not only to reprove and
warn, but to teach and direct. Col. i. 28 , Warning every man, and teaching every man. And here,
I. We have the law that is to guide us in all our regards to men set
down in general. If you fulfil the royal law, according to the
scripture, Thou shalt love thy neighbour as thyself, you do well, v. 8 .
Lest any should think James had been pleading for the poor so as to
throw contempt on the rich, he now lets them know that he did not
design to encourage improper conduct towards any; they must not hate
nor be rude to the rich, any more than despise the poor; but as the
scripture teaches us to love all our neighbours, be they rich or poor,
as ourselves, so, in our having a steady regard to this rule, we
shall do well. Observe hence,
1. The rule for Christians to walk by is settled in the scriptures: If according to the scriptures, &c. It is not great men, nor
worldly wealth, nor corrupt practices among professors themselves, that
must guide us, but the scriptures of truth.
2. The scripture gives us this as a law, to love our neighbour as
ourselves; it is what still remains in full force, and is rather
carried higher and further by Christ than made less important to us.
3. This law is a royal law, it comes from the King of kings. Its own
worth and dignity deserve it should be thus honoured; and the state in
which all Christians now are, as it is a state of liberty, and not of
bondage or oppression, makes this law, by which they are to regulate
all their actions to one another, a royal law.
4. A pretence of observing this royal law, when it is interpreted with
partiality, will not excuse men in any unjust proceedings. In is
implied here that some were ready to flatter rich men, and be partial
to them, because, if they were in the like circumstances, they should
expect such regards to themselves; or they might plead that to show a
distinguished respect to those whom God in his providence had
distinguished by their rank and degree in the world was but doing
right; therefore the apostle allows that, so far as they were concerned
to observe the duties of the second table, they did well in giving
honour to whom honour was due; but this fair pretence would not
cover their sin in that undue respect of persons which they
stood chargeable with; for,
II. This general law is to be considered together with a particular
law: " If you have respect to persons, you commit sin, and are
convinced of the law as transgressors, v. 9 .
Notwithstanding the law of laws, to love your neighbour as
yourselves, and to show that respect to them which you would be apt
to look for yourselves if in their circumstances, yet this will not
excuse your distributing either the favours or the censures of the
church according to men's outward condition; but here you must look to
a particular law, which God, who gave the other, has given you together
with it, and by this you will stand fully convicted of the sin I have
charged you with." This law is in Lev. xix. 15 , Thou shalt do no unrighteousness in judgment; thou shalt not respect
the person of the poor nor the person of the mighty; but in
righteousness shalt though judge thy neighbour. Yea, the very royal
law itself, rightly explained, would serve to convict them, because it
teaches them to put themselves as much in the places of the poor as in
those of the rich, and so to act equitably towards one as well as the
other. Hence he proceeds,
III. To show the extent of the law, and how far obedience must be paid
to it. They must fulfil the royal law, have a regard to one part as
well as another, otherwise it would not stand them in stead, when they
pretended to urge it as a reason for any particular actions: For
whosoever shall keep the whole law, and yet offend in one point, is
guilty of all, v. 10 .
This may be considered,
1. With reference to the case James has been upon: Do you plead for
your respect to the rich, because you are to love your neighbour as
yourselves? Why then show also an equitable and due regard to the poor,
because you are to love your neighbour as yourself: or else your
offending in one point will spoil your pretence of observing that law
at all. Whosoever shall keep the whole law, if he offend in one
point, wilfully, avowedly, and with continuance, and so as to think
he shall be excused in some matters because of his obedience in others, he is guilty of all; that is, he incurs the same penalty, and is
liable to the same punishment, by the sentence of the law, as if he had
broken it in other points as well as that he stands chargeable with.
Not that all sins are equal, but that all carry the same contempt of
the authority of the Lawgiver, and so bind over to such punishment as
is threatened on the breach of that law. This shows us what a vanity it
is to think that our good deeds will atone for our bad deeds, and
plainly puts us upon looking for some other atonement.
2. This is further illustrated by putting a case different from that
before mentioned
( v. 11 ): For he that said, Do not commit adultery, said also, Do not kill.
Now, if thou commit no adultery, yet, if thou kill, thou art become a
transgressor of the law. One, perhaps, is very severe in the case
of adultery, or what tends to such pollutions of the flesh; but less
ready to condemn murder, or what tends to ruin the health, break the
hearts, and destroy the lives, of others: another has a prodigious
dread of murder, but has more easy thoughts of adultery; whereas one
who looks at the authority of the Lawgiver more than the matter of the
command will see the same reason for condemning the one as the other.
Obedience is then acceptable when all is done with an eye to the will
of God; and disobedience is to be condemned, in whatever instance it
be, as it is a contempt of the authority of God; and, for that reason,
if we offend in one point, we contemn the authority of him who gave the
whole law, and so far are guilty of all. Thus, if you look to the law
of the old, you stand condemned; for cursed is every that continueth
not in all things that are written in the book of the law to do
them, Gal. iii. 10 .
IV. James directs Christians to govern and conduct themselves more
especially by the law of Christ. So speak and so do as those that
shall be judged by the law of liberty, v. 12 .
This will teach us, not only to be just and impartial, but very
compassionate and merciful to the poor; and it will set us perfectly
free from all sordid and undue regards to the rich. Observe here,
1. The gospel is called a law. It has all the requisites of a law:
precepts with rewards and punishments annexed; it prescribes duty, as
well as administers comfort; and Christ is a king to rule us as well as
a prophet to teach us, and a priest to sacrifice and intercede for us. We are under the law to Christ. 2. It is a law of liberty, and one that we have no reason to
complain of as a yoke or burden; for the service of God, according to
the gospel, is perfect freedom; it sets us at liberty from all slavish
regards, either to the persons or the things of this world.
3. We must all be judged by this law of liberty. Men's eternal
condition will be determined according to the gospel; this is the book
that will be opened, when we shall stand before the judgment-seat;
there will be no relief to those whom the gospel condemns, nor will any
accusation lie against those whom the gospel justifies.
4. It concerns us therefore so to speak and act now as become those who
must shortly be judged by this law of liberty; that is, that we come up
to gospel terms, that we make conscience of gospel duties, that e be of
a gospel temper, and that our conversation be a gospel conversation,
because by this rule we must be judged.
5. The consideration of our being judged by the gospel should engage us
more especially to be merciful in our regards to the poor
( v. 13 ): For he shall have judgment without mercy that hath shown no mercy;
and mercy rejoiceth against judgment. Take notice here,
(1.) The doom which will be passed upon impenitent sinners at last will
be judgment without mercy; there will be no mixtures or allays in the
cup of wrath and of trembling, the dregs of which they must drink.
(2.) Such as show no mercy now shall find no mercy in the great day.
But we may note, on the other hand,
(3.) That there will be such as shall become instances of the triumph
of mercy, in whom mercy rejoices against judgment: all the children of
men, in the last day, will be either vessels of wrath or vessels of
mercy. It concerns all to consider among which they shall be found; and
let us remember that blessed are the merciful, for they shall obtain
mercy.
14 What doth it profit, my brethren, though a man say he hath
faith, and have not works? can faith save him?
15 If a brother or sister be naked, and destitute of daily
food,
16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things
which are needful to the body; what doth it profit?
17 Even so faith, if it hath not works, is dead, being alone.
18 Yea, a man may say, Thou hast faith, and I have works: show
me thy faith without thy works, and I will show thee my faith by
my works.
19 Thou believest that there is one God; thou doest well: the
devils also believe, and tremble.
20 But wilt thou know, O vain man, that faith without works is
dead?
21 Was not Abraham our father justified by works, when he had
offered Isaac his son upon the altar?
22 Seest thou how faith wrought with his works, and by works
was faith made perfect?
23 And the scripture was fulfilled which saith, Abraham
believed God, and it was imputed unto him for righteousness: and
he was called the Friend of God.
24 Ye see then how that by works a man is justified, and not by
faith only.
25 Likewise also was not Rahab the harlot justified by works,
when she had received the messengers, and had sent them out
another way?
26 For as the body without the spirit is dead, so faith without
works is dead also.
In this latter part of the chapter, the apostle shows the error of
those who rested in a bare profession of the Christian faith, as if
that would save them, while the temper of their minds and the tenour of
their lives were altogether disagreeable to that holy religion which
they professed. To let them see, therefore, what a wretched foundation
they built their hopes upon, it is here proved at large that a man is
justified, not by faith only, but by works. Now,
I. Upon this arises a very great question, namely, how to reconcile
Paul and James. Paul, in his epistles to the Romans and Galatians,
seems to assert the directly contrary thing to what James here lays
down, saying if often, and with a great deal of emphasis, that we
are justified by faith only and not by the works of the law. Amicæ
scripturarum lites, utinam et nostræ--There is a very happy agreement
between one part of scripture and another, notwithstanding seeming
differences: it were well if the differences among Christians were as
easily reconciled. "Nothing," says Mr. Baxter, "but men's
misunderstanding the plain drift and sense of Paul's epistles, could
make so many take it for a matter of great difficulty to reconcile Paul
and James." A general view of those things which are insisted on by the
Antinomians may be seen in Mr. Baxter's Paraphrase: and many ways might
be mentioned which have been invented among learned men to make the
apostles agree; but it may be sufficient only to observe these few
things following:--
1. When Paul says that a man is justified by faith, without the
deeds of the law ( Rom. iii. 28 ),
he plainly speaks of another sort of work than James does, but not of
another sort of faith. Paul speaks of works wrought in obedience to the
law of Moses, and before men's embracing the faith of the gospel; and
he had to deal with those who valued themselves so highly upon those
works that they rejected the gospel (as Rom. x. ,
at the beginning most expressly declares); but James speaks of works
done in obedience to the gospel, and as the proper and necessary
effects and fruits of sound believing in Christ Jesus. Both are
concerned to magnify the faith of the gospel, as that which alone could
save us and justify us; but Paul magnifies it by showing the
insufficiency of any works of the law before faith, or in opposition to
the doctrine of justification by Jesus Christ; James magnifies the same
faith, by showing what are the genuine and necessary products and
operations of it.
2. Paul not only speaks of different works from those insisted on by
James, but he speaks of a quite different use that was made of good
works from what is here urged and intended. Paul had to do with those
who depended on the merit of their works in the sight of God, and thus
he might well make them of no manner of account. James had to do with
those who cried up faith, but would not allow works to be used even as
evidence; they depended upon a bare profession, as sufficient to
justify them; and with these he might well urge the necessity and vast
importance of good works. As we must not break one table of the law, by
dashing it against the other, so neither must we break in pieces the
law and the gospel, by making them clash with one another: those who
cry up the gospel so as to set aside the law, and those who cry up the
law so as to set aside the gospel, are both in the wrong; for we must
take our work before us; there must be both faith in Jesus Christ and
good works the fruit of faith.
3. The justification of which Paul speaks is different from that spoken
of by James; the one speaks of our persons being justified before God,
the other speaks of our faith being justified before men: " Show me
thy faith by thy works, " says James, "let thy faith be justified in
the eyes of those that behold thee by thy works;" but Paul speaks of
justification in the sight of God, who justifies those only that
believe in Jesus, and purely on account of the redemption that is in
him. Thus we see that our persons are justified before God by faith,
but our faith is justified before men by works. This is so plainly the
scope and design of the apostle James that he is but confirming what
Paul, in other places, says of his faith, that it is a laborious faith,
and a faith working by love, Gal. v. 6;
1 Thess. i. 3; Titus iii. 8 ;
and many other places.
4. Paul may be understood as speaking of that justification which is
inchoate, James of that which is complete; it is by faith only
that we are put into a justified state, but then good works come in for
the completing of our justification at the last great day; then, Come you children of my Father--for I was hungry, and you gave me
meat, &c.
II. Having thus cleared this part of scripture from every thing of a
contradiction to other parts of it, let us see what is more
particularly to be learnt from this excellent passage of James; we are
taught,
1. That faith without works will not profit, and cannot save us. What doth it profit, my brethren, if a man say he hath faith, and
have not works? Can faith save him? Observe here,
(1.) That faith which does not save will not really profit us; a bare
profession may sometimes seem to be profitable, to gain the good
opinion of those who are truly good, and it may procure in some cases
worldly good things; but what profit will this be, for any to gain the
world and to lose their souls? What doth it profit?--Can faith save
him? All things should be accounted profitable or unprofitable to
us as they tend to forward or hinder the salvation of our souls. And,
above all other things, we should take care thus to make account of
faith, as that which does not profit, if it do not save, but will
aggravate our condemnation and destruction at last.
(2.) For a man to have faith, and to say he has faith, are two
different things; the apostle does not say, If a man have faith
without works, for that is not a supposable case; the drift of this
place of scripture is plainly to show that an opinion, or speculation,
or assent, without works, is not faith; but the case is put thus, If
a man say he hath faith, &c. Men may boast of that to others, and
be conceited of that in themselves, of which they are really
destitute.
2. We are taught that, as love or charity is an operative principle, so
is faith, and that neither of them would otherwise be good for any
thing; and, by trying how it looks for a person to pretend he is very
charitable who yet never does any works of charity, you may judge what
sense there is in pretending to have faith without the proper and
necessary fruits of it: " If a brother or a sister be naked, and
destitute of daily food, and one of you say unto them, Depart in peace,
be you warmed and filled, notwithstanding you give them not those
things which are needful to the body, what doth it profit? v. 15-17 .
What will such a charity as this, that consists in bare words, avail
either you or the poor? Will you come before God with such empty shows
of charity as these? You might as well pretend that your love and
charity will stand the test without acts of mercy as think that a
profession of faith will bear you out before God without works of piety
and obedience. Even so faith, if it hath not works, is dead, being
along, " v. 17 .
We are too apt to rest in a bare profession of faith, and to think that
this will save us; it is a cheap and easy religion to say, "We believe
the articles of the Christian faith;" but it is a great delusion to
imagine that this is enough to bring us to heaven. Those who argue thus
wrong God, and put a cheat upon their own souls; a mock-faith is as
hateful as mock-charity, and both show a heart dead to all real
godliness. You may as soon take pleasure in a dead body, void of soul,
or sense, or action, as God take pleasure in a dead faith, where there
are no works.
3. We are taught to compare a faith boasting of itself without works
and a faith evidenced by works, by looking on both together, to try how
this comparison will work upon our minds. Yea, a man may say, Thou
hast faith, and I have works. Show me thy faith without thy works, and
I will show thee my faith by my works, v. 18 .
Suppose a true believer thus pleading with a boasting hypocrite, "Thou
makest a profession, and sayest thou hast faith; I make no such boasts,
but leave my works to speak for me. Now give any evidence of having the
faith thou professest without works if thou canst, and I will soon let
thee see how my works flow from faith and are the undoubted evidences
of its existence." This is the evidence by which the scriptures all
along teach men to judge both of themselves and others. And this is the
evidence according to which Christ will proceed at the day of judgment. The dead were judged according to their works, Rev. xx. 12 .
How will those be exposed then who boast of that which they cannot
evidence, or who go about to evidence their faith by any thing but
works of piety and mercy!
4. We are taught to look upon a faith of bare speculation and knowledge
as the faith of devils: Thou believest that there is one God; thou
doest well; the devils also believe, and tremble, v. 19 .
That instance of faith which the apostle here chooses to mention is the
first principle of all religion. " Thou believest that there is a
God, against the atheists; and that there is but one God, against
the idolaters; thou doest well: so far all is right. But to rest
here, and take up a good opinion of thyself, or of thy state towards
God, merely on account of thy believing in him, this will render thee
miserable: The devils also believe, and tremble. If thou
contentest thyself with a bare assent to articles of faith, and some
speculations upon them, thus far the devils go. And as their faith and
knowledge only serve to excite horror, so in a little time will thine."
The word tremble is commonly looked upon as denoting a good effect of
faith; but here it may rather be taken as a bad effect, when applied to
the faith of devils. They tremble, not out of reverence, but hatred and
opposition to that one God on whom they believe. To rehearse that
article of our creed, therefore, I believe in God the Father
Almighty, will not distinguish us from devils at last, unless we
now give up ourselves to God as the gospel directs, and love him, and
delight ourselves in him, and serve him, which the devils do not,
cannot do.
5. We are taught that he who boasts of faith without works is to be
looked upon at present as a foolish condemned person. But wilt thou
know, O vain man, that faith without works is dead? v. 20 .
The words translated vain man -- anthrope kene, are
observed to have the same signification with the word Raca, which must never be used to private persons, or as an effect of anger
( Matt. v. 22 ),
but may be used as here, to denote a just detestation of such a sort of
men as are empty of good works, and yet boasters of their faith. And it
plainly declares them fools and abjects in the sight of God. Faith
without works is said to be dead, not only as void of all those
operations which are the proofs of spiritual life, but as unavailable
to eternal life: such believers as rest in a bare profession of faith are dead while they live.
6. We are taught that a justifying faith cannot be without works, from
two examples, Abraham and Rahab.
(1.) The first instance is that of Abraham, the father of the faithful,
and the prime example of justification, to whom the Jews had a special
regard
( v. 21 ): Was not Abraham our father justified by works, when he had offered
Isaac his son upon the altar? Paul, on the other hand, says (in ch. 4 of the epistle to the Romans )
that Abraham believed, and it was counted to him for
righteousness. But these are well reconciled, by observing what is
said in Heb. 11 ,
which shows that the faith both of Abraham and Rahab was such as to
produce those good works of which James speaks, and which are not to be
separated from faith as justifying and saving. By what Abraham did, it
appeared that he truly believed. Upon this footing, the words of God
himself plainly put this matter. Gen. xxii. 16, 17 , Because thou hast done this thing, and hast not withheld thy son,
thine only son; therefore in blessing I will bless thee. Thus the
faith of Abraham was a working faith
( v. 22 ), it wrought with his works, and by works was made perfect. And by
this means you come to the true sense of that scripture which saith,
Abraham believed God, and it was imputed unto him for
righteousness, v. 23 .
And thus he became the friend of God. Faith, producing such
works, endeared him to the divine Being, and advanced him to very
peculiar favours and intimacies with God. It is a great honour done to
Abraham that he is called and counted the friend of God. You see then
( v. 24 )
how that by works a man is justified (comes into such a state of
favour and friendship with God), and not by faith only; not by a
bare opinion, or profession, or believing without obeying, but by
having such a faith as is productive of good works. Now besides the
explication of this passage and example, as thus illustrating and
supporting the argument James is upon, many other useful lessons may be
learned by us from what is here said concerning Abraham.
[1.] Those who would have Abraham's blessings must be careful to copy
after his faith: to boast of being Abraham's seed will not avail any,
if they do not believe as he did.
[2.] Those works which evidence true faith must to works of
self-denial, and such as God himself commands (as Abraham's offering up
his son, his only son, was), and not such works as are pleasing to
flesh and blood and may serve our interest, or are the mere fruits of
our own imagination and devising.
[3.] What we piously purpose and sincerely resolve to do for God is
accepted as if actually performed. Thus Abraham is regarded as
offering up his son, though he did not actually proceed to make a
sacrifice of him. It was a done thing in the mind, and spirit, and
resolution of Abraham, and God accepts it as if fully performed and
accomplished.
[4.] The actings of faith make it grow perfect, as the truth of faith
makes it act.
[5.] Such an acting faith will make others, as well as Abraham, friends
of God. Thus Christ says to his disciples, I have called you
friends, John xv. 15 .
All transactions between God and the truly believing soul are easy,
pleasant, and delightful. There is one will and one heart, and there is
a mutual complacency. God rejoiceth over those who truly
believe, to do them good; and they delight themselves in him.
(2.) The second example of faith's justifying itself and us with and by
works is Rahab: Likewise also was not Rahab the harlot justified by
works, when she had received the messengers, and had sent them out
another way? v. 25 .
The former instance was of one renowned for his faith all his life
long, This is of one noted for sin, whose faith was meaner and of a
much lower degree; so that the strongest faith will not do, nor the
meanest be allowed to go without works. Some say that the word here
rendered harlot was the proper name of Rahab. Others tell us
that it signifies no more than a hostess, or one who keeps a
public house, with whom therefore the spies lodged. But it is very
probable that her character was infamous; and such an instance is
mentioned to show that faith will save the worst, when evidenced by
proper works; and it will not save the best without such works as God
requires. This Rahab believed the report she had heard of God's
powerful presence with Israel; but that which proved her faith sincere
was, that, to the hazard of her life, she received the messengers,
and sent them out another way. Observe here,
[1.] The wonderful power of faith in transforming and changing sinners.
[2.] The regard which an operative faith meets with from God, to obtain
his mercy and favour.
[3.] Where great sins are pardoned, there must prefer the honour of God
and the good of his people before the preservation of her own country.
Her former acquaintance must be discarded, her former course of life
entirely abandoned, and she must give signal proof and evidence of this
before she can be in a justified state; and even after she is
justified, yet her former character must be remembered; not so much to
her dishonour as to glorify the rich grace and mercy of God. Though
justified, she is called Rahab the harlot.
7. And now, upon the whole matter, the apostle draws this conclusion, As the body without the spirit is dead, so faith without works is
dead also, v. 26 .
These words are read differently; some reading them, As the body
without the breath is dead, so is faith without works: and then
they show that works are the companions of faith, as breathing is of
life. Others read them, As the body without the soul is dead, so
faith without works is dead also: and then they show that as the
body has no action, nor beauty, but becomes a loathsome carcass, when
the soul is gone, so a bare profession without works is useless, yea,
loathsome and offensive. Let us then take head of running into extremes
in this case. For,
(1.) The best works, without faith, are dead; they want their root and
principle. It is by faith that any thing we do is really good, as done
with an eye to God, in obedience to him, and so as to aim principally
at his acceptance.
(2.) The most plausible profession of faith, without works, is dead: as
the root is dead when it produces nothing green, nothing of fruit.
Faith is the root, good works are the fruits, and we must see to it
that we have both. We must not think that either, without the other,
will justify and save us. This is the grace of God wherein we stand,
and we should stand to it.
INTRODUCTION TO JAMES 2
In this chapter the apostle dissuades from a respect of persons, on account of outward circumstances; shows that the law is to be fulfilled, and that mercy is to be exercised, as well as justice done; and exposes the folly of such who boast of faith without works: he dissuades the saints from all partiality to the rich and poor, from their relation to one another, as brethren, and from their common faith, of which Christ, the Lord of glory, is the object, Jas 2:1 supposes an instance of it, either in a court of judicature, or a religious assembly, Jas 2:2 and then makes an appeal unto them, and expostulates with them about it, Jas 2:4 and makes use of an argument against it, taken from the divine conduct, and an instance of his grace in the choice of persons to eternal life, Jas 2:5 a conduct very different from some persons here blamed, Jas 2:6, and other arguments follow, dissuading from a respect of persons, taken from the characters of rich men, as oppressors of the poor, litigious and quarrelsome with their neighbours, and blasphemers of the name of God, Jas 2:7 and from the law of God, which requires the love of the neighbour, and which to fulfil is to do well, Jas 2:8 and from the breach of it, by having respect to persons, whereby its penalty is incurred, Jas 2:9 for which a reason is given; because whoever offends in one point of the law, is guilty of the whole, Jas 2:10 as is a clear case, since the same lawgiver that forbids one sin, forbids another; so that he that is guilty of either of them is a transgressor of the law, Jas 2:11 wherefore it is right both to speak and act according to it, since men will be judged by it, Jas 2:12 and he will have no mercy shown him that has shown none to the poor, but merciful ones will escape damnation, Jas 2:13 and then the apostle argues from the unprofitableness of faith itself without works, Jas 2:14 and which he exemplifies in the case of a poor brother or sister who are wished well, but nothing given them; which good words, without deeds, are of no profit, Jas 2:15 so in like manner, faith without works is a dead faith, Jas 2:17 nor indeed can it be made out that a man has faith, if he has not works, Jas 2:18 at least such a faith as has justification and salvation connected with it; his faith, at most, is no better than that of the devils, who are damned, Jas 2:19 and that such a faith is a dead faith, Jas 2:2 and that true faith is attended with, and evidenced by works, the apostle proves by two instances; the one is that of Abraham, whose faith appeared to be genuine, and he to be a justified person, by the works he did; particularly by offering up his son Isaac; in which way his faith operated, and showed itself to be sincere and hearty; and the Scripture was fulfilled that Abraham was a believer; and had righteousness imputed to him, and was a friend of God, and a justified person, Jas 2:21 and the other instance is that of Rahab, whose faith was also shown by her works, and so a justified person, by receiving the spies with peace, and dismissing them with safety, Jas 2:25, and then the apostle explains what he means, by saying more than once, that faith without works is dead; which he illustrates by the simile of a man's body being dead, without the spirit or soul in it, Jas 2:26.
Ver. 1. My brethren,.... As the apostle is about to dissuade from the evil of having respect to persons, this is a very fit introduction to it, and carries in it an argument why it should not obtain; since the saints are all brethren, they are children of the same Father, belong to the same family, and are all one in Christ Jesus, whether high or low, rich, or poor:
have not the faith of our Lord Jesus Christ, [the] Lord of glory, with respect of persons: that is, such as have, and hold, and profess the faith of Christ, ought not along with it to use respect of persons, or to make such a distinction among the saints, as to prefer the rich, to the contempt of the poor; and in this exhortation many things are contained, which are so many arguments why such a practice should not be encouraged; for faith, whether as a doctrine or as a grace, is alike precious, and common to all; and is the faith of Christ, which, as a doctrine, is delivered by him to all the saints, and as a grace, he is both the author and object of it; and is the faith of their common Lord and Saviour, and who is the Lord of glory, or the glorious Lord; and the poor as well as the rich are espoused by him, as their Lord and husband; and are redeemed by him, and are equally under his government and protection, and members of his body: the Syriac Version reads, "have not the faith of the glory of our Lord Jesus", &c. meaning either the glory which Christ is possessed of, whether as the Son of God, in the perfections of his nature, or as man and Mediator, being now crowned with glory and honour, and which is seen and known by faith; or else that glory which Christ has in his hands, to bestow upon his people, and to which they are called, and will appear in, when he shall appear, and about which their faith is now employed: and since this glory equally belongs to them all, no difference should be made on account of outward circumstances, so as to treat any believer with neglect and contempt.
James 2:2
Ver. 2. For if there come unto your assembly,.... The place of religious worship where saints are assembled together for that purpose; though some think a civil court of judicature is intended, and to which the context seems to incline; see Jas 2:6
a man with a gold ring; on his finger, which shows him to be a man of dignity and wealth; so those of the senatorian and equestrian orders among the Romans were distinguished from the common people by wearing gold rings; though in time the use of them became promiscuous {q}; the ancients used to wear but one {r}, as here but one is mentioned; and only freemen, not servants, might wear it: however, by this circumstance, the apostle describes a rich man, adding,
in goodly apparel; gay clothing, bright shining garments, glistering with gold and silver, very rich and costly, as well as whole, neat, and clean:
and there come in also a poor man in vile raiment; mean and despicable, filthy and ragged: in the courts of judicature with the Jews, two men, who were at law with one another, might not have different apparel on while they were in court, and their cause was trying: their law runs thus {s};
"two adversaries (at law with each other), if one of them is clothed "with precious garments", (Myrqy Mydgb, "goodly apparel",) and the other is clothed with Nyywzb Mydgb, "vile raiment", (the judge) says to the honourable person, either clothe him as thou art, while thou contendest with him, or be clothed as he is, that ye may be alike, or on an equal foot.''
{q} Alex. ab Alex. Genial. Dier. l. 2. c. 29. {r} Isidor. Hispal. Originum, l. 19. c. 32. p. 171. {s} Maimon. Hilchot Sanhedrin, c. 21. sect. 2.
James 2:3
Ver. 3. And ye have respect to him that wears the gay clothing,.... Take notice of him, and show favour to him, to the neglect and contempt of the other. This is an instance of respect of persons condemned and dissuaded from:
and say unto him, sit thou here in a good place; the best place; whether it be in a religious assembly, or in a civil court of judicature:
and say to the poor, stand thou there; or in a lower and meaner place:
or sit thou here under my footstool; this also was contrary to the Jewish canons {t}, that one should sit, and another stand, while their cause was trying; the law runs thus:
"one shall not sit, and another stand, but both shall stand; but if the sanhedrim, or court, please to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.''
{t} Maimon. ib. sect. 3. vid. T. Bab. Shebuot, fol. 30. 1.
James 2:4
Ver. 4. Are ye not then partial in yourselves,.... That is, guilty of such partiality as must appear to yourselves, and your own consciences must accuse you of; or do not ye distinguish, or make a difference among yourselves, by such a conduct, towards the rich and the poor:
and are become judges of evil thoughts; or "are distinguishers by evil thoughts"; that is, make a distinction between the rich and the poor, by an evil way of thinking, that one is better than the other, and to be preferred before him.
James 2:5
Ver. 5. Hearken, my beloved brethren,.... As to a matter of importance, and worthy of attention and regard; being an instance of the divine conduct towards the poor, and carries in it a strong argument against respect of persons:
hath not God chosen the poor of this world? this interrogative is equal to a strong affirmative; and the sense is, that God has chosen the poor of this world; and which is to be understood, not of the choice of them to an office, either in church or state; though sometimes this has been the case, as the instances of David, and the apostles of Christ, show; nor merely to the Gospel, and the outward means of grace, though the poor have the Gospel preached unto them; nor of the effectual calling, though this is true; but of eternal election, which is the act of God the Father, and passed before the foundation of the world; and is an act of sovereign grace, and is irrespective of faith, holiness, and good works; and is the source of all grace, and remains immutable and irrevocable: now the objects of this are, "the poor of this world"; that is, who are poor with respect to the things of this world, but not with respect to the things of another world; for they are chosen to be heirs of a kingdom, and shall enjoy it; though these are not all chosen by God, nor are they the only persons that are chosen; there are some poor men that are not chosen, and are miserable here and hereafter; and there are some rich men that are chosen; but for the most part, or generally speaking, they are not many mighty, nor noble, but the poorer sort, which God has made choice of to partake both of grace and glory. It may be the apostle has some peculiar respect to the poor among the Gentiles, whom God had chosen; it was usual with the Jews to call the Gentiles the world, and they were Jews the apostle now writes to, and who were scattered abroad among the Gentiles; and therefore he might very aptly call them "this world", among whom they lived; and suggest to them, that God had chosen some of the Gentiles, as well as of the Jews, and even some of the poorer sort of them; and it was usual with the Jews to distinguish between
larvy yyne, "the poor of Israel", and Mlwe yyne, "the poor of the world", or Mlweh twmwa yyne "the poor of the nations of the world" {u}: the Alexandrian copy, and some others, leave out the word "this", and so the Syriac and Arabic versions, which makes the phrase more agreeable to the Jewish way of speaking. The Gentiles, in common, were despicable with the Jews, and especially the poor of them; and yet God chose these:
rich in faith; not that they were so, or were considered as such, when chosen, and so were chosen because of their faith; for then also they were, or were considered as heirs of the kingdom, which would be monstrously absurd; and yet there is as much reason, from the text, for the one, as for the other; but the sense is, that they were chosen "to be rich in faith"; and so the Syriac version supplies in the next clause, "that they might be heirs"; which if it had been placed before this clause also, would have been right; election to grace is signified in the one, and election to glory in the other: men are chosen, not because they do believe, or shall believe, but that they might believe; and which faith they have in consequence of election; and which when they have, they are rich: faith is a rich precious grace itself; it is a part of the riches of grace, and is more worth than thousands of gold and silver; and it is the means of receiving and enjoying much riches, as Christ the pearl of great price himself, and all spiritual blessings along with him; such as the rich robe of his righteousness, full pardon of sin, which is according to the riches of his grace, and adoption, which makes men heirs of God, and joint heirs with Christ, and even the eternal inheritance itself, both the promise of it, and a right unto it; all which are said to be received by faith; and therefore believers, how poor soever they may be, to this world's goods, are truly rich men:
and heirs of the kingdom; of glory, which is prepared for all the chosen ones, from the foundation of the world; and is freely given to them by their Father, and to which they are called in the effectual calling; and hence they are made kings and priests unto God, and have crowns and thrones provided for them: the Alexandrian copy reads, "heirs of the promise which he hath promised to them that love him"; that is, which God has promised them, as the Vulgate Latin and Syriac versions read; not that their love to God is the cause of this kingdom, or of their choice to it, or of the promise of it to them; all which flow from the love of God to them; but this is descriptive of the persons who shall enjoy it, and may expect to enjoy it, as in Jas 1:12.
{u} T. Bab. Gittin, fol. 30. 1. & Bava Bathra, fol. 10. 2.
James 2:6
Ver. 6. But ye have despised the poor,.... Or dishonoured, and reproached them, by showing respect of persons, in preferring the rich to them, and in distinguishing them in such a manner as was to their contempt and injury; which is a reproaching not only of them, but their Maker; and is in effect saying, that God has done either a weak or a wrong thing, in choosing them to be rich in faith, and heirs of a kingdom, it being directly contrary to his conduct:
do not rich men oppress you, and draw you before the judgment seats? which may be understood either of rich men that were unbelievers; and these either the Heathen magistrates, who ruled over them in a tyrannical way, and with rigour, and often summoned them before them, and persecuted them with violence; or their own countrymen, the Jews, who stirred up the chief men of the Gentiles against them, and drew them to their judgment seats, as they drew Paul to the judgment seat of Gallio, Ac 13:50 or else of rich professors of religion, who assumed a despotic power over the poor brethren of the church, and loved to have the pre-eminence over them, as Diotrephes did, and set up tribunals in the churches, and tried and condemned them in an arbitrary way; or else upon civil accounts had them before heathen magistrates, and went to law with them in their courts, before unbelievers, which is a practice condemned in 1Co 6:1, and seeing now rich men used them so ill, the apostle mentions this as an argument to dissuade them from respect of persons; seeing they had but little reason to show so much regard unto them, who had treated them in so evil a manner: this is not to be understood of all rich men; nor is the apostle's design to destroy that natural and civil order there is among men, by reason of their different stations, offices, and circumstances; it being highly proper that honour should he given to whom honour is due, but not to the dishonour of another.
James 2:7
Ver. 7 Do they not blaspheme that worthy name,.... Of Christ, or Christians;
by the which ye are called? and which, as before, may design either unbelieving rich men, whether among Jews, or Gentiles, who blasphemed and cursed the name of Christ, and compelled others to do so likewise; or such who professed the Christian religion, who by their supercilious and disdainful treatment of their poor brethren, and by their dragging of them to the tribunals of the Heathens, and distressing them with vexatious law suits there, caused the name of Christ, after which they were called Christians, to be blasphemed and evil spoken of, among the Gentiles.
James 2:8
Ver. 8. If ye fulfil the royal law,.... Which is the law of love to men, without distinction of rich and poor, high and low, bond and free; and is so called, because it is the law of the King of kings; hence the Syriac version renders it, "the law of God", it is the law of Christ, who is King of saints; and because it is a principal law, the chief of laws; as love to God is the sum of the first and great commandment in the law, and may be called the king of laws; so love to the neighbour is the second and next unto it, and may very well bear the name of the queen of laws, and so has royalty in it; and indeed this last is said to be the fulfilling of the law,
Ro 13:8 and it is also submitted to, and obeyed by such who are made kings and priests to God; and that in a royal manner, with a princely spirit, willingly, and with all readiness: the same word, in the Hebrew language, Mybydn, signifies "princes", and to be willing. The Jews frequently ascribe royalty to the law, and often speak of hrwt rtk, "the crown of the law" {w}; and they suppose the Israelites had crowns upon their heads, when the law was given them on Mount Sinai, in which were engraven the name of God, and which they were stripped of when they made the golden calf {x}: now this royal law is fulfilled, when it is regarded without respect of persons,
according to the Scripture, in Le 19:18
thou shall love thy neighbour as thyself; and which is to be understood of every nation, without distinction of Jews and Gentiles, and of persons of every state and condition, rich and poor, without any difference: and when this law is so observed, it is commendable:
ye do well: that which is right, and which is a man's duty to do; this, when done from right principles, and to a right end, is a good work, and is doing a good work well.
{w} Pirke Abot, c. 4. sect. 13. & Abot R. Nathan, c. 41. T. Bab. Megilla, fol. 28. 2. Bemidbar Rabba, sect. 4. fol. 183. 2. & sect. 14. fol. 215. 2. & Midrash Kohelet, fol. 73. 4. Targum Jon in Deut. xxxiv. 5. {x} Vid. Targum. Jon. & Jerus. in Exod. xxxii. 25. & xxxiii. 4.
James 2:9
Ver. 9. But if ye have respect to persons, ye commit sin, &c] This is not doing well, but is a transgression of the law, as every sin is; hence it follows,
and are convinced of the law as transgressors; which carries on a formal process against such persons; it accuses them of sin, and charges them with it; it proves it upon them, and convicts them of it; it pronounces them guilty, and curses them for it; and passes the sentence of condemnation and death upon them; wherefore care should be taken not to commit this sin, and so fall under the convictions and reproofs of the law.
James 2:10
Ver. 10. For whosoever shall keep the whole law,.... Or the greatest part of it, excepting only in one point, as follows: Adam, in a state of innocence, was able to keep the whole law, but by sin he lost that power, nor can any of his posterity now keep it perfectly: they are all transgressors of it, and liable to its penalty; unregenerate men are not obedient to it, and have an aversion to it, and despise it, and cast it behind their backs; regenerate persons, who love it, and delight in it, after the inner man, do not keep it perfectly; the several parts of the law may be indeed kept by a believer, and that sincerely, but not to a perfect degree, for in many things they all offend; Christ only has perfectly kept it, and is the fulfilling end of it for righteousness; men of a pharisaical disposition may fancy they have kept it wholly, as the young man in the Gospel, and Saul, before his conversion; but this is but a fancy, and a sad mistake: the case in the text is only a supposed one, and, as it is here put, implies perfection; for it follows,
and yet offend in one point; sin, which is a transgression of the law, is an offense to God the Father, who is of purer eyes than to behold it; to Jesus Christ, who loves righteousness, and hates iniquity; and to the blessed Spirit who is grieved and vexed by it; and to the justice of God, which being injured by it, demands satisfaction; and to the law of God, which accuses, convinces, reproves, and condemns for it. The word used signifies to "fall", and designs more than stumbling, even an open breach and violation of the law; and which being made, by any, in a single instance,
he is guilty of all: this seems to agree with some common sayings of the Jews, that he that is suspected in one thing, is suspected in the whole law {y}; and he that keeps this or the other command, keeps the whole law; and he that breaks this, or the other command, breaks the whole law; as whether it respects the sabbath, or adultery, or that command. Thou shall not covet, or any other {z}: and this must be understood, not of every particular command in the law, as if he that is guilty of murder is in that instance also guilty of adultery; or he that is guilty of adultery is in that instance guilty of murder; but the sense is, that he is guilty of the breach of the whole law, though not of the whole of the law; as he that breaks anyone condition of a covenant, which may consist of many, though he does not violate every condition, yet breaks the whole covenant; so he that transgresses in anyone point of the law, breaks the whole, commits sin, and is deserving of death, and is treated by the law as a transgressor of it, let it be in what instance it will. But it does not follow from hence, that all sins are equal, as the Stoics say {a}, for there are greater and lesser sins, Joh 19:11 though not some venial, and others mortal, for the wages of every sin is death; nor that the punishment of sin will be alike, as all sins were punishable alike by Draco's laws, but not by the law of God, Mt 11:22 but this may be fairly concluded from hence, that there can be no justification in the sight of God, by an imperfect obedience to, the law, or by a partial righteousness: the law requires perfect obedience, and in failure of that, though but in one point, curses and condemns; and likewise it may be inferred from hence, that a man is not at liberty to obey and neglect what commandments of the law he pleases, but should have respect to them all; which seems greatly the design of the apostle, as appears by what follows.
{y} T. Bab. Erubin, fol. 69. 1. {z} Bemidbar Rabba, sect. 9. fol. 192. 3. Zohar in Exod. fol. 20. 2. & 37. 1. & in Lev. fol. 32. 3. Shemot Rabba, sect. 25. fol. 109. 3. T. Bab. Kiddushin, fol. 39. 2. & Menachot, fol. 43. 2. & Abkath Rochel, par. 1. p. 3. {a} Zeno & Chrysippus apud Laert. Vit. Zeno, p. 510.
James 2:11
Ver. 11. For he that said, Do not commit adultery,.... That same lawgiver, who is but one, and is God, that gave out the seventh command, and forbids adultery,
said also, Do not kill; delivered the sixth command, which forbids murder.
Now if thou commit no adultery; do not break the seventh command;
yet if thou kill, break the sixth command,
thou art become a transgressor of the law; not of that particular precept of the law, the seventh command, for the contrary is supposed before, but of the sixth only; and yet by so doing, a man becomes a violator of the whole law; for the law is but one, though it consists of various precepts; and the breach of one precept, as well as of another, is the breach of the law: and besides, there is but one lawgiver, who has enjoined one command, as well as another, and whose legislative power and authority is despised and trampled upon by the violation of one command, as of another. This is the apostle's argument, and way of reasoning, proving the above assertion, that he that breaks the law in one particular instance, is guilty of the breach of the whole law.
James 2:12
Ver. 12. So speak ye, and so do,.... Both words and actions should be taken care of; it becomes men to observe what they say, and what they do; for both sinful words and works are transgressions of the law, and will be brought to judgment; every idle word, as well as every evil work, both open and secret, men must give an account of in the day of judgment: wherefore it is incumbent on them so to behave,
as they that shall be judged by the law of liberty:
See Gill on "Jas 1:25" with which compare Ro 2:12. Heathens will be judged by the law of nature, Jews by the law of Moses, and those who live under the Gospel dispensation, according to the Gospel of Christ.
James 2:13
Ver. 13. For he shall have judgment without mercy,.... Strict justice, and no mercy shown him:
that hath showed no mercy; to the poor brethren, and distressed members of Christ, but has shown respect of persons to the hurt of the poor, and has despised and oppressed them, instead of relieving and comforting them; so the rich man, that neglected Lazarus at his gates, is refused a drop of water to cool his tongue; and the servant that cruelly insisted on his fellow servant's paying him all he owed, justly incurred the displeasure of his Lord, and was by him delivered to the tormentors; and that servant that beats his fellow servants will be cut asunder, and, have his portion with hypocrites; and such who have seen any of the brethren of Christ hungry, thirsty, naked, sick, and in prison, and have showed no regard for them, will hear, "Go, ye cursed, into everlasting fire":
and mercy rejoiceth against judgment; that is merciful men, who have shown mercy to the poor saints, will not be afraid of the awful judgment, but rather rejoice or glory, as the word signifies, in the view of it, since they will obtain mercy at that day, and hear, Come, ye blessed of my Father, &c. Mt 25:34 so the Ethiopic version renders it, he only shall glory in the day of judgment, who hath showed mercy; the Alexandrian copy reads in the imperative, "let mercy glory", &c. and the Syriac version, "be ye exalted by mercy over judgment".
James 2:14
Ver. 14. What doth it profit, my brethren,.... The apostle having finished his discourse on respect of persons, and the arguments he used to dissuade from it, by an easy transition passes to treat upon faith and works, showing that faith without works, particularly without works of mercy, is of no profit and advantage:
though a man say he hath faith, and have not works? it is clear that the apostle is not speaking of true faith, for that, in persons capable of performing them, is not without works; it is an operative grace; it works by love and kindness, both to Christ, and to his members; but of a profession of faith, a mere historical one, by which a man, at most, assents to the truth of things, as even devils do, Jas 2:19 and only says he has faith, but has it not; as Simon Magus, who said he believed, but did not.
Can faith save him? such a faith as this, a faith without works, an historical one, a mere profession of faith, which lies only in words, and has no deeds, to show the truth and genuineness of it. True faith indeed has no causal influence on salvation, or has any virtue and efficacy in itself to save; Christ, object of faith, is the only cause and author of salvation; faith is only that grace which receives a justifying righteousness, the pardon of sin, adoption, and a right to the heavenly inheritance; but it does not justify, nor pardon, nor adopt, nor give the right to the inheritance, but lays hold on, and claims these, by virtue of the gift of grace; and it has spiritual and eternal salvation inseparably connected with it; but as for the other faith, a man may have it, and be in the gall of bitterness, and bond of iniquity; he may have all faith in that sense, and be nothing; it is no other than the devils themselves have; and so he may have it, and be damned.
James 2:15
Ver. 15. If a brother or sister,.... A Christian man or woman, a fellow member of a church of Christ; for this relation is to be understood in a spiritual sense, though it does not exclude such who are in this relation in a natural sense:
be naked; or clothed in rags, or in very mean and sordid apparel, such as will neither keep them warm, nor clean and decent; for they must not be supposed to be entirely naked, but to be in a very uncomfortable and indecent garb:
and destitute of daily food; have not food sufficient for the day; or aught to support nature with, and yield them proper refreshment and nourishment.
James 2:16
Ver. 16. And one of you say unto them,.... That is, one of the same faith, and in the same communion and church fellowship.
Depart in peace; wishing them all prosperity and happiness, inward and outward:
be ye warmed and filled; clothed and fed; signifying, that they wished them all the accommodations of life:
notwithstanding ye give them not those things which are needful for the body; neither clothes to wear, nor food to eat; nothing to warm their bodies, or fill their bellies:
what doth it profit? the Ethiopic version reads, "what doth it profit them?" either the poor brother, or sister, to whom these good words are given, and nothing else; for these will neither warm them, nor fill them; or the persons themselves, that say these tidings to them: and the apostle, by this instance, shows, that as that charity which lies only in words, and in tongue, and not in deed, and in truth, is unprofitable, and good for nothing, even to them that profess it; so that faith, which a man says he has, and yet is without works, is alike unprofitable unto him.
James 2:17
Ver. 17. Even so faith, if it hath not works, is dead, being alone. It is like a lifeless carcass, a body without a soul, Jas 2:26 for as works, without faith, are dead works, so faith, without works, is a dead faith, and not like the lively hope and faith of regenerated persons: and indeed, such who have no other faith than this are dead in trespasses and sins; not that works are the life of faith, or that the life of faith lies in, and flows from works; but, as Dr. Ames observes {b}, good works are second acts, necessarily flowing from the life of faith; to which may be added, and by these faith appears to be living, lively and active, or such who perform them appear to be true and living believers.
{b} Medulla Theolog. l. 2. c. 7. sect. 35.
James 2:18
Ver. 18. Yea, a man may say, thou hast faith, and I have works,.... That is, a true believer in Christ may very justly call upon a vain boaster of his faith, who has no works, to give proof and evidence of it, and address him after this manner; you say you have faith, be it so that you have; I have works, you see I have, I say nothing about my faith at present; now,
shew me thy faith without thy works, if thou canst; see what ways, means, and methods thou canst make use of, to make it appear to me, or any other, that you have the faith you talk of: the words are a sort of sarcasm and jeer upon the man, and yet very just, calling upon him to do that which is impossible to be done, and thereby exposing his vain boast; for faith is an inward principle in the heart; an hidden thing, and cannot be seen and known but by external acts; and where it is right, it is operative, and shows itself by works, which is not practicable in those who have none:
and I will show thee my faith by my works; there may be indeed an appearance of good works, where there is no faith, as in the Heathens, in the Scribes and Pharisees, and in the Papists, and others; and on the other hand, there may be the principle of faith implanted, where there is not an opportunity of showing it by a series of good works, or a course of godly living, as in elect infants dying in infancy, and in those who are converted in their last moments, as the thief upon the cross; wherefore works are not infallible proofs and evidences of faith, yet they are the best we are capable of giving of it to men, or they of receiving. In short, works may deceive, and do not infallibly prove truth of faith, yet it is certain, that where they are not, but persons live in a continued course of sinning, there cannot be true faith.
James 2:19
Ver. 19. Thou believest that there is one God,.... These words are a continuation of the address of the man that has works, to him that boasts of his faith without them, observing to him, that one, and a main article of his faith, is, that there is one God; which is to be understood in the Christian sense, since both the person speaking, and the person spoken to, were such as professed themselves Christians; so that to believe there is one God, is not merely to give into this article, in opposition to the polytheism of the Gentiles, or barely to confess the God of Israel, as believed on by the Jews, but to believe that there are three persons, Father, Son, and Spirit, and that these three are the one God; wherefore this article of faith includes everything relating to God; as to God the Father, his being and perfections, so to Christ, as God, and the Son of God, and the Messiah, &c. and to the Holy Spirit; and to believe all this is right:
thou doest well; for that there is but one God, is to be proved by the light of nature, and from the works of creation and providence, and has been owned by the wisest of the Heathens themselves; and is established, by divine revelation, in the books both of the Old and of the New Testament; what has been received by the Jews, and is well known by Christians, to whom it is set in the clearest light, and who are assured of the truth of it: but then
the devils also believe; the Arabic version reads, "the devils likewise so believe"; they believe the same truth; they know and believe there is but one God, and not many; and they know that the God of Israel is he; and that the Father, Son, and Spirit, are the one God; they know and believe him to be the most high God, whose servants the ministers of the Gospel are; and they know and believe that Jesus is the Holy One of God, the Son of God, and the Messiah,
Ac 16:17.
And tremble; at the wrath of God, which they now feel, and at the thought of future torments, which they expect, Mr 5:7 and which is more than some men do; and yet these shall not be saved, their damnation is certain and inevitable, 2Pe 2:4 wherefore it follows, that a bare historical faith will not profit, and cannot save any; a man may have all faith of this kind, and be damned; and therefore it is not to be boasted of, nor trusted to.
James 2:20
Ver. 20. But wilt thou know, O vain man,.... These are the words of the apostle reassuming the argument, that faith without works is dead, useless, and unprofitable; and the man that boasts of his faith, and has no works to show it, he calls a "vain man", an empty one, sounding brass, and a tinkling cymbal; empty vessels make the greatest sound; such are proud boasters, vainly puffed up by their fleshly mind; but are empty of the true knowledge of God, and of the faith of Christ, and of the grace of the Spirit: the Syriac version renders it, "O weak", or "feeble man", as he must needs be, whose faith is dead, and boasts of such a lifeless thing; and the Ethiopic version renders it, "O foolish man", for such an one betrays his ignorance in spiritual things, whatever conceit he has of his knowledge and understanding: the character seems levelled against the Gnostics, who were swelled with a vain opinion of their knowledge, to whom the apostle addresses himself thus. The phrase, "vain man", is a proper interpretation of the word
aqyr, "Raca", or Reka, used in Mt 5:22,
See Gill on "Mt 5:22", which though not to be said to a man in an angry way, yet may be applied to men of such a character as here described; who were empty of solid good, and yet boasted of their knowledge. "Wilt thou know?" dost thou require proofs,
that faith, without works, is dead? as in Jas 2:17 and that true faith has always works accompanying it, and is shown and known by it? then take the following instances.
James 2:21
Ver. 21. Was not Abraham our father justified by works,.... Not as the causes of his justification, that is denied, Ro 4:2 but as effects of it, showing the truth of his faith, and the reality of his justification: he had both faith and works, and the former were known by the latter; and even the faith which he had expressed years ago was manifested, demonstrated, and confirmed to be true and genuine, by the instance of his obedience to God, here produced; by which it appeared he was a true believer, a justified person, approved of God, and loved by him. Now if this was the case of Abraham, the father of the Jewish nation, yea, the father of the faithful, of all that believe, he is, and must be a vain man, that talks of faith without works; and his faith must be a dead one, and he be very unlike the father of them that believe: the good work instanced in is the offering up of Isaac;
when he had offered Isaac his son upon the altar: for when he was bid to take his son, his only and beloved son, Isaac, and offer him up on one of the mountains, that should be shown him, he made haste to do it; he provided everything for it; he split the wood, and carried it with him, and fire in his hand; he built an altar, laid the wood on it, bound his son, laid the wood on the altar, and his son on the wood, and stretched out his hand, with his knife in it, to slay him; so that it was all one, with respect to his intention and will, as if he had actually offered him, and was a full trial and proof of his obedience to God. This was not the only act of obedience, or good work, which he performed; but this being a very eminent one, the apostle instances in it, as a very considerable evidence of his faith in God, and love to him; and which showed him to be a justified person, as he was long before he performed this action, even before Isaac was born; see Ge 15:6 and therefore it can never be the apostle's meaning, that he was justified before God by this, or any other good work or works, as cause or causes of it; but only that he was declared to be so; or, in other words, that his faith was attended with good works, and evidenced by them.
James 2:22
Ver. 22. Seest thou how faith wrought with his works,.... Not to justify him before God; for neither faith nor works are ever said in Scripture to justify any man; but his faith being of the right kind, a faith which works by love, it put him upon doing this work, and many others; for this was done in faith, Heb 11:17 as all good works are, which are properly such; and where there is true faith, it will influence and engage a man to do good works, as it did Abraham.
And by works was faith made perfect? not with an absolute perfection; for though Abraham's faith was very great, yet there were things lacking in it, and he had his fits and times of unbelief; and had he lived till now, his faith, in this sense, would not have been perfect; and he would have had reason to have used the apostle's petition, Lu 17:5 much less would it have been made thus perfect by works; but the sense is, that hereby his faith was declared to be sincere, unfeigned, true, and genuine; just as love is said to be perfected, 1Jo 4:17.
James 2:23
Ver. 23. And the Scripture was fulfilled,.... Ge 15:6 which speaks of Abraham's faith, and the imputation of to him for righteousness; for the above action of Abraham, in offering up his son, was a clear proof of the truth of his faith, there commended: by this it was made known what a strong faith he had in God, and what reason there was to believe that he was a justified person.
Abraham believed God, and it was imputed to him for righteousness;
See Gill on "Ro 4:3" which shows both that Abraham was justified before he wrought this work, and therefore that could not be the cause or matter of his justification, but only an effect and evidence of it; and that his justification was by faith, or that object which his faith regarded, and had to do with, was his justifying righteousness:
and he was called the friend of God, 2Ch 20:7 he was loved by God with an everlasting love, who showed acts of friendship to him; called him by his grace, and blessed him with spiritual blessings, and increased him with the increase of God; favoured him with near communion with him, honoured him with high characters, and distinguished him by peculiar marks of his favour, and reckoned his enemies and friends as his own; Ge 12:8 and Abraham, on the other hand, loved God, and showed himself friendly to him; trusted in him, and believed every word of his; readily complied with his will, and not only yielded a cheerful obedience to his commands, but enjoined his children after him to observe them: this was a name which Abraham was well known by among the eastern nations; hence he is called by the Mahometans, hlla lylx, "Khalil Allah", the friend of God; and Mahomet says himself {c},
"God took Abraham for his friend.''
{c} Koran, Sura 4:125.
James 2:24
Ver. 24. Ye see then how that by works a man is justified,.... Not as causes procuring his justification, but as effects declaring it; for the best works are imperfect, and cannot be a righteousness justifying in the sight of God, and are unprofitable in this respect; for when they are performed in the best manner, they are no other than what it is a man's duty to perform, and therefore cannot justify from sin he has committed: and besides, justification in this sense would frustrate the grace of God, make void the death of Christ, and encourage boasting in men. Good works do not go before justification as causes or conditions, but follow it as fruits and effects:
and not by faith only: or as without works, or a mere historical faith, which being without works is dead, of which the apostle is speaking; and therefore can bear no testimony to a man's justification; hence it appears, that the Apostle James does not contradict the Apostle Paul in Ro 3:28 since they speak not of the same sort of faith; the one speaks of a mere profession of faith, a dead and lifeless one; the other of a true faith, which has Christ, and his righteousness, for its object, and works by love, and produces peace, joy, and comfort in the soul. Moreover, the Apostle Paul speaks of justification before God; and James speaks of it as it is known by its fruits unto men; the one speaks of a justification of their persons, in the sight of God; the other of the justification and approbation of their cause, their conduct, and their faith before men, and the vindication of them from all charges and calumnies of hypocrisy, and the like; the one speaks of good works as causes, which he denies to have any place as such in justification; and the other speaks of them as effects flowing from faith, and showing the truth of it, and so of justification by it; the one had to do with legalists and self-justiciaries, who sought righteousness not by faith, but by the works of the law, whom he opposed; and the other had to do with libertines, who cried up faith and knowledge, but had no regard to a religious life and conversation; and these things considered will tend to reconcile the two apostles about this business, but as effects declaring it; for the best works are imperfect, and cannot be a righteousness justifying in the sight of God, and are unprofitable in this respect; for when they are performed in the best manner, they are no other than what it is a man's duty to perform, and therefore cannot justify from sin he has committed: and besides, justification in this sense would frustrate the grace of God, make void the death of Christ, and encourage boasting in men. Good works do not go before justification as causes or conditions, but follow it as fruits and effects:
and not by faith only: or as without works, or a mere historical faith, which being without works is dead, of which the apostle is speaking; and therefore can bear no testimony to a man's justification; hence it appears, that the Apostle James does not contradict the Apostle Paul in Ro 3:28 since they speak not of the same sort of faith; the one speaks of a mere profession of faith, a dead and lifeless one; the other of a true faith, which has Christ, and his righteousness, for its object, and works by love, and produces peace, joy, and comfort in the soul. Moreover, the Apostle Paul speaks of justification before God; and James speaks of it as it is known by its fruits unto men; the one speaks of a justification of their persons, in the sight of God; the other of the justification and approbation of their cause, their conduct, and their faith before men, and the vindication of them from all charges and calumnies of hypocrisy, and the like; the one speaks of good works as causes, which he denies to have any place as such in justification; and the other speaks of them as effects flowing from faith, and showing the truth of it, and so of justification by it; the one had to do with legalists and self-justiciaries, who sought righteousness not by faith, but by the works of the law, whom he opposed; and the other had to do with libertines, who cried up faith and knowledge, but had no regard to a religious life and conversation; and these things considered will tend to reconcile the two apostles about this business.
James 2:25
Ver. 25. Likewise also was not Rahab the harlot,....
See Gill on "Heb 11:31" justified by works; this woman was an instance of the grace of God in calling the chief of sinners, and was a true believer; and what she did, she did in faith, Heb 11:31 and her faith was shown by her works to be true and genuine; and it was manifest that she was a justified person. This instance is produced with the other, to show, that wherever there is true faith, whether in Jew or Gentile, in man or woman, in greater or lesser believers, or in such who have been greater or lesser sinners, there will be good works; and therefore that person is a vain man that talks and boasts of his faith, and depends upon it, and slights and rejects good works as unnecessary to be done.
When she had received the messengers: the spies that Joshua sent, into her house, with peace and safety:
and had sent them out another way; than they came in, even through the window upon the town wall, Jos 2:1.
James 2:26
Ver. 26. For as the body without the spirit is dead,.... This simile is made use of to illustrate what the apostle had asserted in Jas 2:17 that as a body, when the spirit or soul is departed from it, or the breath is gone out of it, is dead, and without motion, and useless; which the Jews {d} express in like manner,
xwr alb Pwg rgp, "the body without the spirit", or "breath, is a carcass".
So faith without works is dead also: a vain thing, useless and unprofitable, can neither justify, nor save, nor prove that a man is justified, or will be saved.
{d} Ohel. Moed, fol. 15. 1.
John Gill's Exposition of the Entire Bible.
Those who profess faith in Christ as the Lord of glory,
must not respect persons on account of mere outward
circumstances and appearances, in a manner not agreeing with
their profession of being disciples of the lowly Jesus. St. James
does not here encourage rudeness or disorder: civil respect must
be paid; but never such as to influence the proceedings of
Christians in disposing of the offices of the church of Christ, or in
passing the censures of the church, or in any matter of religion.
Questioning ourselves is of great use in every part of the holy life.
Let us be more frequent in this, and in every thing take occasion to
discourse with our souls. As places of worship cannot be built or
maintained without expense, it may be proper that those who
contribute thereto should be accommodated accordingly; but were
all persons more spiritually-minded, the poor would be treated with
more attention that usually is the case in worshipping
congregations. A lowly state is most favourable for inward peace
and for growth in holiness. God would give to all believers riches
and honours of this world, if these would do them good, seeing that
he has chosen them to be rich in faith, and made them heirs of his
kingdom, which he promised to bestow on all who love him.
Consider how often riches lead to vice and mischief, and what great
reproaches are thrown upon God and religion, by men of wealth,
power, and worldly greatness; and it will make this sin appear very
sinful and foolish. The Scripture gives as a law, to love our
neighbour as ourselves. This law is a royal law, it comes from the
King of kings; and if Christians act unjustly, they are convicted by
the law as transgressors. To think that our good deeds will atone for
our bad deeds, plainly puts us upon looking for another atonement.
According to the covenant of works, one breach of any one
command brings a man under condemnation, from which no
obedience, past, present, or future, can deliver him. This shows us
the happiness of those that are in Christ. We may serve him without
slavish fear. God's restraints are not a bondage, but our own
corruptions are so. The doom passed upon impenitent sinners at
last, will be judgment without mercy. But God deems it his glory and
joy, to pardon and bless those who might justly be condemned at
his tribunal; and his grace teaches those who partake of his mercy,
to copy it in their conduct.
Those who profess faith in Christ as the Lord of glory,
must not respect persons on account of mere outward
circumstances and appearances, in a manner not agreeing with
their profession of being disciples of the lowly Jesus. St.
The doom passed upon impenitent sinners at
last, will be judgment without mercy. But God deems it his glory and
joy, to pardon and bless those who might justly be condemned at
his tribunal; and his grace teaches those who partake of his mercy,
to copy it in their conduct.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary