Bible Commentaries
James 2

Introduction

CHAPTER II.

ANALYSIS.

A disposition existing among all people to give honor to persons of wealth, and those occupying stations of more or less prominence, not extended to the poor, intruding itself into the assemblies of the saints, meets the reprobation of the apostle in the first few verses of this chapter. Faith in Christ recognizes no such distinctions. It is having a respect for persons which God does not approve, and when observed elsewhere than in the church meets with no less favor by the Father of lights. To prevent this partiality in the future, the apostle recommends to the brethren the close study and observance of the rule to love one's neighbor as he loves himself, and this he calls the royal law. This he presents as a sure remedy for all such distinctions and partialities. The excuse that might be offered for unjust judgments in the claim that in observing the most important of the precepts which are enjoined, then we are excused in neglecting those not so important, the apostle shows to be unsatisfactory from the fact that the failure to perform any one of the precepts, however insignificant, was equally a disregard of the authority of the Law-giver, and therefore just as culpable as if all were disobeyed. Author-ity in each case is set at defiance. Therefore one is as bad as the other. One must offend in nothing to be approved. Another mistaken idea is next corrected. Some seemed to have fancied that the simple belief of a doctrine was all that was requisite in order to insure salvation. This idea is prevalent at the present day. The apostle shows the error of this position by a course of reasoning and by sundry illustrations, which, taken together, are simply irrefutable. One having the faith here condemned is like one who says to a person needing clothing and food, "Be clad and be fed," and offers nothing to either clothe the one or feed the other. The question would naturally arise, Does the simple remark of belief and sympathy supply the wants of the sufferer in such case ? The apostle argues so it is with faith if it acts not. This kind of faith which does nothing is also entertained by the devils. The cases of Abraham and Rahab are exhibited to show how they were saved. They both had faith that acted. They showed their faith by what they did. Had either simply said, "I believe," and disregarded the things enjoined, their faith would have been unavailing. The conclusion from the whole premises is then drawn as follows: "As the body without the spirit is dead, so faith without works is dead also." This conclusion seems to be overwhelming. At all events, so argues the apostle in this chapter.

Verse 1

Verse 1. My brethren, have not faith.

The apostle in this verse desires to impress the brethren with the idea that with God there is no distinction to be made among men growing out of the accidental circum-stances of wealth or station, and that the brethren ought not therefore to hold the faith as applied favorably to the one class to the exclusion of the other, but to both alike, making no distinction. There is to be no difference made in the acceptance of persons. The faith of our Lord Jesus Christ, the Lord of glory, means no more and no less than the glorious faith of the Lord Jesus Christ. All is included therein so far as duty to God and our fellowman is con-cerned. The glory belongs to God. It is his.

Verse 2

Verse 2 For if there come into your assembly.

The apostle commences an illustration of the thought he introduced in the first verse. I cannot concur with Macknight that the apostle has before him a trial in prog-ress in which one of the litigants from appearances is a rich man and the other litigant a poor man, but, from the fact that James addresses Christians, I think he alludes to distinctions that are made in their places of worship when the two classes indicated appear. If such distinctions ought not to be made on other occasions, certainly the rebuke would apply on worshiping occasions with even greater force, and I am the more inclined to this latter view when I keep before me the "faith of our Lord Jesus Christ" idea of the first verse.

Verse 3

Verse 3 To him that weareth the gay clothing.

The Jews, under the teaching they received and dur-ing the time of our Lord on earth, were liable to act in just this way; that is, give the good place to the rich, and, if any place at all, a footstool to the poor.

Verse 4

In your recognition of the rich should you show a less cordial greeting to the poor? Are ye not partial? Can you doubt it yourselves ? If you make any difference in your conduct toward either class, it is partial.

Become judges of evil thoughts.

The apostle further urges the sin that is committed in making a distinction between the rich and poor by showing the brethren that in so doing they are making judges of themselves, assuming a prerogative belonging to God alone. Now, if this idea is seized by the brethren herein rebuked, they will at once comprehend that in so conducting them-selves they were simply harboring evil thoughts.

Verse 5

Verse 5 Hearken, my beloved brethren.

That is, listen to me. Give heed to what I say, my beloved brethren, while I show you the evil there is in the conduct which I so sharply, yet tenderly, rebuke.

Hath not God chosen the poor of this world?

The apostle assumes that the Christians he addresses knew of a certainty that God had chosen many that were poor in this world's goods to be heirs of the kingdom that he had promised to those that love and obey him. Such were rich in faith. Now, he argues if you are so informed and know that God esteems these poor, and has promoted them to be sons of God and heirs of the kingdom if you know that the Lord himself preached to the poor, who heard him gladly, as did also his apostles why, then, should you despise them, or treat them amiss or in any other way or manner than you freely and willingly accord to the rich?

Verse 6

Since you have been guilty of despising the poor, let MG inquire why you show such high regard for the rich as such, because, in considering the answer to this inquiry, you will discover further evidence of the gross wrong in your conduct in being partial.

Do not the rich oppress you?

You, on reflection, must be painfully aware of the fact that the rich have in many ways oppressed you, have gone in their oppression to the extent of dragging you before tribunals heathen tribunals at that to be tried and pun-ished because you entertain faith in the Son of God.

Do they not blaspheme that worthy name?

The ill-treatment you have received from the rich does not terminate with dragging you before heathen courts and judges. You well know that they have uttered impious speeches against and reviled the worthy, the excellent name of Christ by which you are called. The appellation of Chris-tian is applied to you, and of it you are not ashamed. You are willing to suffer for it. Yet the rich revile and blaspheme it when they affirm that Christ, after whom you are named, was an impostor.

Verse 8

Verse 8 If ye fulfill the royal law.

The royal law that is, the law made by Christ our King, in which he says : "Thou shalt love thy neighbor as thyself." If you observe this, you shall do well, and in observing it you will not be guilty of partiality in your judgments concerning men, and hence will not be a respecter of persons. Before leaving this point I desire to say that what is called the royal law by the Common and Revised Versions is designated by the Syriac as the law of God, for the reason, probably, that the precept herein spoken of was also enjoined by Moses. Macknight suggests that it Was carried by Christ to such perfection, and such stress was laid upon it, that he called it a "new commandment" ( Joh_13:34 ), and afterwards "my commandment" ( Joh_15:12 ).

Verse 9

Verse 9 But if ye have respect of persons.

If, in disregard of the royal law, you continue to have respect of persons, and thus remain partial, you commit sin ; you are convicted by the law as transgressors. "Con-victed" in Revised Version is clearer. "Convinced" of the Common Version leaves the sense somewhat obscure. Con-victed as transgressors because you have violated the royal law. Convicted the same as you would be of the violation of any law, the provisions of which are by you disregarded. Plainly your guilt is established, is proven. The word "con-vinced" would not convey this thought.

Verse 10

Verse 10 For whosoever shall keep the whole law, yet offend in one point.

To be an offender against the law, it is not necessary to violate every provision. If one precept or provision is set at naught, the violator can not escape punishment by entering the plea in defense that all the provisions of the law were not broken. This affords no exemption from the penalty. The punishment is just as certain as though the whole law had been violated. The law must be regarded as a whole. Hence keeping all of its provisions but one is no atonement for the wrong done. You have in effect violated the whole. About this matter the Jews entertained erroneous views, which James here corrects.

Verse 11

Verse 11 For he that said, Do not commit adultery, also said, Do not kill.

The command here brought to view by the apostle are two of the original precepts spoken from Sinai's summit. Both were spoken by God. The apostle's argument appears in all its cogency when we reason that as God gave both these laws, now if you violate one and not the other, how can you claim exemption from punishment, or insist that you are innocent, since you set at defiance the authority of God ? Have we the right to say one precept is proper and ought to be observed, and the other useless? By violating one we despise the authority that enjoined both, and are as guilty as though the whole law was disregarded, for the simple reason that under like circumstances neither would be observed, because not restrained in the one violation by a sense of right and virtue.

Verse 12

Verse 12 So speak ye, and so do.

The exhortation is plain, and contains essential truth. It we so speak and so act from love of the right, and because it is right, then we speak and act as persons that are to be judged by the law of liberty, the royal law, the gospel of Christ, and that law forbids judgment with respect to persons.

Verse 13

This I regard as confessedly hard. The thought here possibly is connected with something mentioned before. At all events, by following the Revised Version, the obscurity partly vanishes. "For judgment is without mercy to him that showed no mercy." So far it is easy of com-prehension. In strictness of law no mercy ought to be extended to one who in his conduct and actions exhibited no mercy. But what of the latter clause in the Revised Version, "Mercy glorieth against judgment"? Now, the Syriac uses the words : "By mercy you will be raised above judgment." After much reflection I have concluded the sense to be that one standing for judgment, who in his dealings showed mercy, that is, exercised it in his contact with his fellowman, will then and there have mercy extended to him rather than the full weight of punishment. In this view it may well be said mercy rejoiceth against judgment, or by the mercy we are raised above judgment.

Verse 14

Verse 14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

Salvation all desire to secure. The conditions upon which it is suspended were known to the brethren addressed. James treats them as though they had for a time forgotten these conditions, or, at least, were allowing, by their negligence, the teaching they had received, and by which they had become Christians, slowly to escape from memory. To recall them to a full realization of their situation, two important interrogatories are by him propounded: (1) What profit has faith without works? (2) Can faith that is, faith alone save him ?

To the answer to these questions and their full devel-opment the apostle devotes himself in the verses succeeding.

Verse 15

Verse 15 If a brother or a sister be naked, and desti-tute of daily food.

The apostle for his illustration is careful to select members of the household of faith. The case so selected is a strong one with which to enforce the argument he desires to advance.

Verse 16

Verse 16 And one of you say unto them, Depart in peace, be ye warmed and filled.

In that case do you relieve them from their necessities, if you fail to give them clothing and food? Certainly not. The needy brother or sister has no profit whatever. Not-withstanding your statement, they remain as they were before your utterance, both naked and hungry.

Verse 17

Verse 17 Even so faith, if it hath not works, is dead, being alone.

Now, if your simple statement to the distressed brother or sister did not clothe them, did not feed them, just that certain it is that faith, if it have no works, is dead also, being alone. Had you, with your saying to the brother or sister, "be ye warmed," at the same time given them rai-ment, and "be ye filled," given them food, the contrary would have resulted. It would have profited the distressed. So, faith exhibiting itself in works is not alone, consequently living, and not dead.

Verse 18

Verse 18 Yea, a man may say, Thou hast faith.

Further illustrating and enforcing the foregoing thought, one may say you have faith that is, faith only and I have works. Now, let us proceed to prove to one another the presence in each of the faith we claim to pos-sess. I can show my faith by my works. This will be my method of proof. How are you going to proceed in order to assure me that you also have faith ? What method will you adopt ? What in this case is the necessary logical conclusion ? The utter impossibility of producing any proof whatever of the presence of faith is apparent. No other proof can be or is possible in such a case than that of the fruits of faith. This, and this only, is the proof of which the case is susceptible.

Verse 19

As though the one claiming to possess faith without works still insists in the correctness of his position, and in proof asserts that he believes in the existence of one God. The apostle retorts, "In this so far thou doest well," and immediately adds: "The devils also believe this, and trem-ble, yet it avails them nothing; they are not thereby saved." What can you expect from this simple declaration while you stubbornly refuse to do his will? You can show your recognition of God only by the observance of his commands.

Verse 20

Verse 20 But wilt thou. know, 0 vain man, that faith without works is dead?

From the foregoing reasoning and illustrations are you willing to understand that faith apart from works is useless, unavailing, barren, dead ? It is the truth, nevertheless. You are foolish, silly and vain to think otherwise. However, to further show the strength and soundness of the position I occupy in this matter, I will give you two instances from the Scriptures which you hold as sacred and God-given, in order to show you that faith accompanied by works is the kind of faith which is acceptable to God, and this kind only.

Verse 21

Verse 21 Was not Abraham our father justified by works?

You, brethren, are of Hebrew descent, and as such I assume that you remember the history of our progenitor, so sacredly and carefully taught you by your parents. I assume this, for I am of Hebrew descent myself, and hold in memory dear the lessons taught me from my youth up, as enjoined upon us all by the God of our fathers. God commanded our father Abraham to offer his son Isaac as a sacrifice on an altar. You will well remember Abraham hesitated not, but proceeded to obey the command, and, had he not been arrested from on high, would have slain his son.

Verse 22

Abraham proved his faith by what he did towards obedience. And this is the only way faith can be shown. Faith, to be available, must be acted out ; must show itself by operation ; in short, must be actualized. Faith is thus made perfect. Works only can perfect it. Faith is like a fountain sending forth its stream of pure, limpid water. Seeing the stream demonstrates the existence of the foun-tain. When the fountain contains no water, the stream dries up and disappears. So it is with faith. It sends forth its stream of kind deeds, and where these are seen the existence of faith as the source is recognized and acknowl-edged. It is so ordained in the economy of heaven.

Verse 23

Verse 23 And the Scripture was fulfilled.

It was after Abraham offered his son Isaac in sacrifice that the Scripture was fulfilled which said Abraham believed, and this belief was imputed to him for righteous-ness. And it was after this that Abraham was called the friend of God.

Verse 24

Verse 24 Ye see, then, how that by works.

Now, from this history of Abraham, it is easily seen how a man is justified by works, and not by faith only. Abraham proved the existence of his strong faith by his obedience, by his works, by what he did.

Verse 25

Verse 25 Likewise also was not Rahab the harlot.

You, my brethren of Hebrew descent, know the history of Rahab. It is found also in the books you esteem as sacred, along with the other books recognized and received by us all as of divine origin. I can, therefore, appeal to the case of Rahab with all confidence. She had heard of the doings of God to your fathers. She believed in God, and that he was with the children of Israel, and she exhibited her faith by hiding the messengers and sending them out another way, and this saved her and her household from the general destruction that overwhelmed her nation. Read Jos_2:1-24 : ; also chapter 6: 22-25.

Verse 26

Verse 26 For as the body without the spirit is dead, so faith without works is dead also.

Your own observation shows you, and you never doubt it for a moment, that the human body is dead when the spirit is separated from it ; your life's experience assures you of this fact. You regard it as simply certain, a fixed and an unalterable fact. So it is in the matter of faith as separated from works ; it is equally and absolutely dead. Be assured, and let your minds be forever at rest on this point. As death ensues to the body on the separation of the spirit from it in the material world, so in the moral world faith is dead without works. Faith and works are joined together in an indissoluble wedlock by infinite wisdom. This is the appointment of Him who said, "Let there be light, and light was," and that should be the end of all con-troversy by every intelligent creature.