An Exposition of the Epistle of James – James Chapter 2 – Thomas Manton

 Commentary on Verse 1

My brothers, as believers in our glorious Lord Jesus Christ, don’t show favoritism.

This chapter has two special admonitions, which were very necessary then. The first is against favoritism because of outward advantages, especially in church matters. The other is against ostentatious faith. He deals with the first admonition in verses 1-13, and with the second in verses 14-26. In this first verse he tells them to avoid showing favoritism because of some outward excellence that has no affinity at all with religion.

My brothers. A name used throughout the letter. Some people think he chiefly means the presbyters and deacons, who were responsible for allocating the seating. But I see no reason to restrict it to them, as it applies in all the other passages of the letter to all those to whom he wrote.

As believers. The word believers generally applies to the profession of the Christian religion or the manifestations of the grace of Christ in the souls of his people.

In our … Lord Jesus Christ. Christ is here called our … Lord because it is the correct term for him as mediator and head of the Church, and because of our interest in him: the head is dishonored through the disrespect of the members.

Glorious. Christianity is related to the Lord of glory. He gives honor to men, who otherwise would be poor and despised. If men believed Christ was glorious, they would not so easily despise those who have the least.

Show favoritism. Favoritism occurs when we give more respect to one person than to another for no good reason. The word signifies accepting someone’s outside and respecting them for the external glory we find in them. The phrase, when it is used in the Old Testament, means wondering at a man’s face, being overcome and dazzled at its beauty. Civility calls for outward respect and reverence to those who excel in the world. To give respect to a rich man is not evil. If all distinction between people were sinful, there would be no place for governments.

Notes on Verse 1

Note 1. Showing favoritism to people in religious matters is a sin. We may be guilty of it in many ways:

(1) By making external things, not religion, the ground of our respect and affection. The apostle says, “So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer” (2 Corinthians 5:16). Viewing anyone from a worldly viewpoint is to love and esteem them from a secular motivation. Paul, when a Pharisee, looked for a Messiah coming in outward pomp and glory. Once converted, he set aside those worldly thoughts. Tertullian said, “We must not judge faith by people, but people by faith.”

(2) When we do not give the proportion of affection according to the proportion of grace. Those who have the least worldly pomp, if they excel in Christ, should have the most Christian respect and honor.

(3) We can easily make greatness a cloak for baseness and excuse sin by honor. It is good to note how freely the Scriptures speak about wicked people being given the highest honor. The Turkish empire, great as it was, Luther said, was “only a morsel which the master of the house throws to dogs.”

(4) When we give religious respect and serve men for base motives. “They … flatter others for their own advantage” (Jude 16).

(5) When church affairs are not carried on impartially toward the rich and the poor. Christ died for both rich and poor, and we must care for both (see Exodus 30:15). The poor and the rich had to give the same atonement for their souls; the souls of the poor were as precious to Christ as those who glitter most in outward pomp. The apostle Paul says, “I am obligated both to Greeks and nonGreeks” (Romans 1:14). The Pharisees gave Christ an excellent commendation in Mark 12:14—“Teacher, we know you are a man of integrity. You aren’t swayed by men, because you pay no attention to who they are; but you teach the way of God in accordance with the truth.” We should learn from our Lord and Master. We are never true ministers of Jesus Christ until we deal in the same way with people who are the same in themselves.

(6) When we hold the truths of God in contempt because of the people who bring them to us. Usually we pay attention to the man rather than the matter, and not the golden treasure so much as the clay pot. Out of prejudice it was said of Christ, “Is not this the carpenter’s son?” Matheo Langi, Archbishop of Salzburg, told everyone that the reformation of the mass was necessary, but that it was unendurable that a poor monk (referring to Luther) would make all these reforms. Similarly, in Christ’s time a common question was, “Do any of the rulers believe in him?” Solomon says, “A man poor but wise … saved the city.… But nobody remembered that poor man” (Ecclesiastes 9:15-16). Erasmus observed that what was taken as orthodox in the Fathers was condemned as heretical in Luther.

Thus you see in how many ways we may be guilty of respect of people in religious matters.

Application. Consider these things. It is a heinous evil and a natural evil. We think that nothing counts but outward greatness. This is to devalue the members of Christ—indeed, to devalue Christ himself. “He who mocks the poor,” even if they are only the common poor, “shows contempt for their maker” (Proverbs 17:5). But to despise poor Christians who have been renewed in the image of God is even worse. And it is worst of all when a Christian despises a Christian.

Note 2. Jesus Christ is a glorious Lord in his own person, which is “the radiance of God’s glory” (Hebrews 1:3), and in regard to his present exaltation as he has a “name that is above every name” (Philippians 2:9). He will give you as much glory as your heart desires. If he does not make your enemies bow before you, he will still give you honor among his people, for he has promised to honor those who honor him (see 1 Samuel 2:30). So then, consider your thoughts about Christ. How do you consider him? Do you think of him as a Lord of glory? The apostle Peter says, “To you who believe, this stone [Christ] is precious” (1 Peter 2:7); the original Greek says, “honor.” We account no honor like the honor of being related to Christ. You will know this disposition by two signs:

(1) All other excellencies will be as nothing. Not birth (“a Hebrew of Hebrews”), position ( “ a Pharisee”), moral accomplishments (“as for legalistic righteousness, faultless”), esteem in the world (“if anyone else thinks he has reasons to put confidence in the flesh, I have more”); “I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord” (see Philippians 3:4-8).

(2) Being held in contempt will be nothing. The brother in humble circumstances may regard his humble position for Christ as a promotion; let him take pride in his high position (1:9). It is said of Moses that “he regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt” (Hebrews 11:26). Note that he did not only endure the reproaches for Christ’s sake but counted them as treasures, to be thought of as honors. Thuanus tells a story of Ludovicus Marsacus, a knight of France who was led to execution with other martyrs who were tied with cords. Out of respect for his position, he had not been bound; but he cried, “Give me my chains too; let me be a knight of the same order.”

Note 3. Those who think Christ is glorious will think of Christianity and faith as glorious. A Christian is known by what he esteems. What, then, do you reckon as most excellent in yourselves and in others?

(1) In yourselves. What is your greatest honor and treasure? What do you desire for yourselves and for others? What would you part with first? Theodosius valued his Christianity above his empire. Luther said he would rather be “a Christian clown than a pagan emperor.”

(2) In others. Who are most precious to you? Those in whom you see most clearly the image of Christ? Do not despise those jewels of Christ that lie in the dirt.

Commentary on Verses 2-4

Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there,” or, “Sit on the floor by my feet,” have you not discriminated among yourselves and become judges with evil thoughts?

I have put all these verses together because they are one sentence. The apostle reveals how guilty they were of the evil he warns them against by mentioning a normal practice of theirs in their church conventions.

Suppose a man comes into your meeting. In the original this is, “into your synagogue,” by which some people understand their Christian assembly for worship. But that is not probable, because the Christian assembly is nowhere referred to as a “synagogue” but only as a “church.” In the church-meeting there may be, without sin, several seats and places appointed for men of various ranks and dignities in the world; and it is a mistake to apply the censure of the apostle to such a practice. Others apply it to any meeting for deciding controversies, establishing public order, and allocating church offices; and by “synagogue” they understand the court where they judged all matters to do with themselves. Augustine seems to incline to this sense for one part of it—namely, for a meeting to allocate all church offices, which were not to be entrusted to men according to their outward quality but according to inward accomplishments. There was the same abuse in early times as is found, to our grief, among us—that people were called to office out of a respect to their worldly luster rather than their spiritual endowments. The gold ring was preferred to a rich faith, a practice wholly inconsistent with Christianity and with the dispensation of those times. God himself called fishermen and other despised people to the highest offices in the church.

The synagogue spoken of here is not the church assembly but the ecclesiastical court or convention for the settlement of disputes, where they were not to favor the cause of the rich against the poor.

Wearing a gold ring. “A gold-fingered man” is the force of the original word. The gold ring was a badge of honor and nobility. Therefore Judah had his signet (see Genesis 38:18-25); and Pharaoh, as a token that Joseph was promoted to an honorable position, “took his signet ring from his finger and put it on Joseph’s finger” (Genesis 41:42). Ahasuerus treated Mordecai in the same way (see Esther 8:8).

Fine clothes. This too was a sign of honor: “Rebekah took the best clothes of Esau” (Genesis 27:15). Lightfoot says this refers to the priestly ornaments that belonged to him as his birthright. Similarly, when the prodigal returns, the father, to show him honor, calls for the best robe and a ring. It is said of the rich man in Luke 16:19 that he was “dressed in purple and fine linen and lived in luxury every day.”

A poor man in shabby clothes. The original says, “filthy, sordid raiment.” It is the same word that the Septuagint uses in Zechariah 3:3-4, where the high priest’s “filthy clothes” are mentioned. This was a symbol of the calamitous state of the church.

If you show special attention to the man wearing fine clothes. The Greek word translated special attention means to gaze on and observe with some admiration and special reverence.

“Here’s a good seat for you.” The Greek means an honorable or worthy place. So it shows either rash allocation to them of the honors of the church or favoring them in their cause.

“You stand there,” or, “Sit on the floor at my feet.” These are expressions of contempt and disrespect. Standing or sitting at the feet was the posture of the younger disciples. Sometimes standing indicates those who stood on their defense; it is an allusion to the posture of men in courts. This different respect shown to the poor and the rich reminds me of a passage of Bernard who, when he happened to see a poor man poorly dressed, would say to himself, “Truly, Bernard, this man bears his cross more patiently than you do.” But if he saw a rich man very well dressed, then he would say, “It may be that this man, under his fine clothing, has a better soul than you have under your religious habit.” Here is an example of excellent charity, and far better than those in the text, who said to the man in the fine clothes, “Sit” and to the poor, “Stand.” To the rich they assigned a good seat, but to the poor they assigned room by my feet.

Have you not discriminated among yourselves? This clause is translated in various ways. James asks, “Are you not partial?” It is an appeal to their consciences in making such a distinction between the rich and the poor. Does your conscience not tell you it is making a distinction that God never made?

And become judges with evil thoughts. From the order of the words in our translation, the meaning appears to be that they judge men’s hearts by these outward appearances of meanness and greatness in the world. Here this is expressed by what is most inward in the heart—the thoughts. But this phrase judges with evil thoughts is to be taken in quite another sense. The meaning is, “You judge altogether perversely, according to the rule of your own corrupt thoughts and intentions.” Their esteem and their ends were not right but were perverted by worldly desires. They esteemed outward pomp above spiritual graces, which was contrary to reason and religion.

Notes on Verses 2-4

Note 1. People honor worldly greatness. To a worldly eye nothing else is glorious. A corrupt judgment taints the practice of faith. A child of God may be guilty of much worldliness, but he does not have a worldly judgment. David’s heart went astray; but his judgment was right, and this brought him back again (also Asaph; see Psalm 73; compare the whole psalm with the last verse, “As for me, it is good to be near God”).

Note 2. Have you not discriminated? He poses them a question. To bring us to a sense of things, it is good to put questions to our consciences, because then we go straight to our own souls. Soliloquies and discourses with yourselves are of excellent value: “Search your hearts and be silent” (Psalm 4:4). It is a difficult task to bring a man and himself together, to get him to speak a word to himself. There are many who live in the world for a long time— some forty to fifty years—and all this while they cannot be brought to converse with their own hearts. This questioning of conscience will help you in humiliation, faith, and obedience.

In your work of humility, you will find yourself most awakened by asking these questions: “What have I done?” “Do I walk according to the holy law?” “Can I say, ‘My heart is clean’?”

Note 3. Judges with evil thoughts. Evils start in the thoughts: “Out of the heart come evil thoughts” (Matthew 15:19). Affections pervert the thoughts, and thoughts stain the judgment. Therefore, when God spoke of the wickedness of the old world he said, “Every inclination of the thoughts of his [man’s] heart was only evil all the time” (Genesis 6:5). The reason for atheism is blasphemous thoughts: “In all his thoughts there is no room for God” (Psalm 10:4). This is why you should go to God to cleanse your spirits from evil thoughts, why you should be humbled by them, why you should be on guard against them: “Let the wicked forsake his way and the evil man his thoughts. Let him turn to the Lord” (Isaiah 55:7). Note that it says not only his way but his thoughts.

Note 4. It is an evil thought that men are valued according to their outward excellency. This is against the dispensation of God, who puts the greatest glory on those who are of least account and esteem in the world. It is against the nature of grace, whose glory is not obvious to the senses but inward and hidden. A Christian’s inside is best; all the world’s glory is in show. Agrippa and Bernice “came with great pomp” (Acts 25:23). Christ often comes to us in disguise in his poor members.

Commentary on Verse 5

Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him?

In this verse the apostle gives another argument against showing favoritism: you will despise those whom God, out of his wise ordination, has called to the greatest honor. He gives an example in a threefold dignity that the Lord puts on the godly poor: they are chosen by God, rich in faith, and heirs of the kingdom.

Listen, my dear brothers. He attracts their attention and still gives them the loving name that he had used previously. It is usual in Scripture to preface all weighty matters with a call for attention: “He who has ears, let him hear” (Matthew 13:9). James says in the council of Jerusalem, “Brothers, listen to me” (Acts 15:13). Here the apostle uses this preface partly to stir them up to consider the dispensation of that age. So in 1 Corinthians 1:26 the apostle Paul says, “Brothers, think of what you were when you were called. Not many of you were wise by human standards”; that is, seriously consider the matter of God’s calling in these times. James also uses this preface because he is about to warn against being perverse. When the matter concerns our case, it calls for our close attention.

Has not God chosen? That is, through the special gift of grace he singled out the poor to inherit life. This puts down the pride of great people, as if God should respect them for their outward dignity. The first choice that God made in the world was for poor men. Therefore we often read that the poor received the Gospel; not only the poor in spirit, but the poor in purse. God chose fishermen to preach the Gospel, and poor people to receive it. Few were won that were of any rank in the world, so that we might not think that the spread of the Gospel happens through the advantage of human power and props, but through divine grace.

Poor in the eyes of the world. That is, with regard to outward enjoyments. First Timothy 6:17 speaks about “those who are rich in this present world.” There is another world that has its riches, but those who own land there are usually poor and despised. The saints are described as those who do not have their hopes in this world (see 1 Corinthians 15:19) or who are poor in this world; that is, in the opinion of the present world they are vile and abject.

Rich in faith. This may be taken in two ways. It may mean a high degree of faith, like the woman in Matthew 15:28 of whom Jesus said, “Woman, you have great faith.” So when the apostle Paul urges believers on to an abundance of spiritual gifts and graces, he says, “Let the word of Christ dwell in you richly” (Colossians 3:16). Or rich in faith may be in contrast with worldly poverty. And note that God is said to have chosen … to be rich in faith. Such an expression is used in Romans 8:29—“predestined to be conformed to the likeness of his Son”; it is clearly taught by the apostle in Ephesians 1:4—“For he chose us in him … to be holy”— not because we are good, but that we might be good. This cannot be seen as the cause of faith; for as he chose us to be rich in faith, so he chose us to be heirs of glory. Therefore, this does not indicate the cause of God’s choice but the purpose; not that they were so, but that they might be so.

To inherit the kingdom. Glory is often pictured as a kingdom.

He promised. Promises of this nature are everywhere: “I love those who love me” (Proverbs 8:17); “showing love to thousands who love me” (Exodus 20:6).

Those who love him. See the reasons why this grace is specified, given in the explanation and notes on 1:12. Note the order used by the apostle: he puts first election, then faith, then love.

Notes on Verse 5

Note 1. God often chooses the poor of this world. The lion and the eagle are passed by, and the lamb and the dove are chosen for sacrifice. The Gospel was “hidden … from the wise and learned, and revealed … to little children” (Matthew 11:25). God shows the glory of his power in preserving truth that is not supported by worldly arguments. Usually he shows his power by using weak means. Moses’ hand became leprous before it performed miracles (Exodus 4). Jericho was blown down with rams’ horns, and Goliath slain with a sling and a stone. God shows the riches of his goodness by choosing the poor. A thief was made the delight of paradise, and Lazarus was taken to Abraham’s side. God reveals his wisdom by replacing people’s outer defects with this inner glory. Levi, who had no inheritance among his brothers, had the Lord for his inheritance.

So then:

(1) You who are poor, bless God; it is out of mercy that God should look on you. This comforts your poor state; rejected by the world, you are chosen by God. He who is happy in his own conscience should not be made miserable by other people’s judgment. “Let not any eunuch complain, ‘I am only a dry tree.’ I will give them an everlasting name” (Isaiah 56:3, 5). Do not be discouraged though you are outwardly poor. The poor man is known to God by name. In Luke 16:19-31 he has a proper name, Lazarus; whereas the rich man is merely called “a rich man.” However, we forget the poor and remember the rich man’s name and title.

(2) You who are rich, do not consider this as the favor of God’s people. Luther said, “profess that you will not be contented so; you will not be quiet till you have the tokens of God’s special mercy.”

Note 2. There are poor people in this world and poor people in the world to come. The rich man, who lived in luxury every day and was dressed in fine linen, wanted a drop of water to cool his tongue. Augustine says, “He wanted a drop, who would not give a crumb.” You are left with your choice—to be rich in this world, but poor in the world to come; though here you wallow in a sea of pleasures, yet there you may want a drop of water to cool your tongue.

Note 3. The poor of this world may be spiritually rich. The apostle’s riddle comes true: “having nothing, and yet possessing everything” (2 Corinthians 6:10); nothing in the world, but all in faith.

Note 4. Faith makes us truly rich; it is the open hand of the soul that receives all of God’s bounteous supplies. If we are empty and poor, it is not because God’s hand is closed, but because ours is not opened. A person may be poor despite abundance of wealth. It is grace alone that makes you excel forever. So then, you who are poor, do not envy other people’s wealth; you who are rich, do not indulge yourselves in these pleasures. They are not true riches, nor can you always call them your own.

Note 5. The Lord only loves the godly poor. There are a wicked poor whose hearts are ignorantly stubborn, whose lives are viciously profane. Christ says, “Blessed are you who are poor, for yours is the kingdom of God” (Luke 6:20). This is explained by the evangelist Matthew: “Blessed are the poor in spirit” (Matthew 5:3).

Note 6. All God’s people are heirs; they are the only heirs. They are heirs by virtue of their sonship. “If we are children, then we are heirs—heirs of God and co-heirs with Christ” (Romans 8:17). Jesus Christ was the natural son and the natural heir; and we, being adopted sons, are adopted heirs. In Hebrew 1:2 Christ is called “heir of all things,” and he has invested us with his own privileges. Consider what an heir the child of God is, one who has received the same privileges as Christ; and therefore the apostle says he is a “co-heir.” In a spiritual way, as we are able, we shall possess the same glory that Christ has. So then, you who have tasted the grapes of Eshcol and have experienced your adoption, you may be confident that God will never alter his purposes of love.

Again, they are heirs who not only look to inherit the goods of their Heavenly Father, but himself. God does not only make over heaven to you but himself: “I will be your God”; God is yours.

Note 7. The faithful are heirs of a kingdom. Heaven and glory are often pictured in this way. Kingdoms are for kings; and every saint is a spiritual king. Christ “has made us to be a kingdom and priests to serve his God and Father” (Revelation 1:6). First Peter 2:9 says that we are “a royal priesthood.” These two dignities are joined together, because their kings were once priests; and the heads of the families were the priests. They are kings because of that spiritual power they have over themselves, sin, Satan, and the world; and because they are kings, therefore their glory must be a kingdom.

Again, Christ is a king; and therefore they are kings, and his kingdom is their kingdom. Being united to Christ, they possess his royalty. Again, there is a very great similarity between the glory we expect and a kingdom: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (Luke 12:32). It is called a kingdom because of its splendor and glory. The apostle gives a suitable exhortation in 1 Thessalonians 2:12, “Live lives worthy of God, who calls you into his kingdom and glory.” Remember, you will one day be a king with God in glory.

Note 8. Heaven is a kingdom that is promised. It is not only good, thus attracting your desires, but certain, and so supporting your hopes. Look on it not only as a kingdom, but as a promised kingdom; and count him faithful who made the promise. Heaven is not only prepared but promised. You need not have just vague hopes but a steadfast confidence.

Note 9. The promise of the kingdom is made to those who love God. Love is the result of faith and the ground of all duty, and so the best indicator of a spiritual state. Those who do not believe do not love. They cannot obey if they do not love. Look, then, to this grace. Do you love God? When promises have conditions attached to them, we cannot take comfort in the promise until we have fulfilled the condition. As Christ asked Simon Peter, “Do you love me?” so ask your own soul, “Do you love God?” Confront the soul with it again: “Do you indeed love God?” The results of love are many. Those who love God love what belongs to God.

(1) They love his glory. Their great desire and delight is to honor him, so that they may in some way be useful to the glory of God. The sin mentioned in 2 Timothy 3:2, “lovers of themselves,” is the opposite to this. When all that people do is concerned with selfrespect, they have little love for God.

(2) They love his commandments. “This is love for God: to obey his commands. And his commands are not burdensome” (1 John 5:3). Duty is their delight, and ordinances their solace.

(3) They love his friends. They love Christians as Christians, no matter how poor they may be. Love of the brothers is very important: see 1 John 3:14.

By these yardsticks you may judge yourselves.

Commentary on Verse 6

But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court?

Here the apostle confronts them with their own misdeeds. For, having shown that favoritism is a sin, he appeals directly to their consciences. You have been guilty of it, you have despised the poor. And then, to show that their behavior was not only vain and evil, but mad and senseless, he presents a new argument: Is it not the rich who are exploiting you? In effect, he asks them whether they would show so much respect to their executioners and oppressors. But you may ask, is not the apostle here inciting them to revenge? Are we not to “love our enemies, and do good to those who hate us”?

I answer:

(1) It is one thing to love enemies, but another to esteem them out of some perverse respect. There is a difference between fawning and ordinary human civility.

(2) Some people have acted so badly toward the church that they cannot command the least respect from the people of God: “Do not … welcome him” (2 John 10).

But you have insulted the poor. He shows how contrary their practice was to God’s dispensation: God has honored the poor, but you dishonor them, as the word signifies. The prophet says the same: “You trample on the poor” (Amos 5:11).

Is it not the rich … ? He may mean rich pagans and Jews who had not embraced Christianity. Persecution usually came from the scribes, Pharisees, and high priests: “the leading men of the city … stirred up persecution against Paul and Barnabas” (Acts 13:50). Or James may mean the pseudo-Christians who, being great and powerful, oppressed their brothers and used all kinds of violence against them. Or he may mean any kind of rich people.

Exploiting you. The word means to abuse their power against you, or to use a power over you that was never given to them. In this sense Solomon says, “The rich rule over the poor, and the borrower is servant to the lender” (Proverbs 22:7)—“rule” means, he exercises power that he has no authority to wield.

Dragging you into court. If this refers to the unconverted Jews, it means they helped the persecution. This is implied in Matthew 10:17, “They will hand you over to the local councils.” Or if this refers to rich men in general, which I think is the case, it shows their violent practices toward the poor, dragging them to court as they used to do to debtors: “grabbed him and began to choke him” (Matthew 18:28).

Notes on Verse 6

Note 1. You have insulted the poor. Evil must be confronted. Nathan said to David, “You are the man!” (2 Samuel 12:7). When the practice is notorious, a weak accusation does no good. When a city is on fire, will a man come coolly and say, “There is a great fire over there; I pray God it will do no harm”? No; he will cry, “Fire! Fire! You are ruined if you do not put it out!” So, when the practice is public and clearly sinful, it is no good coming with a contemplative lecture or lame homily. You must confront the person. You have insulted the poor. “Sirs, this is your sin, and if you do not repent, it will be your ruin.”

Note 2. But you. He says they are opposing God’s dispensation. Insulting the poor is a sin not only against the Word, the written will of God, but against his mind and his dispensations. It is resisting God. It is against the mind of God as their Creator: “Rich and poor have this in common: the Lord is the Maker of them all” (Proverbs 22:2); that is, they have but one Maker. There is another meeting: they also meet in the grave (see Job 3:13-15). They meet in their death and in their Maker.

Note 3. Rich people are often persecutors or oppressors. Their wickedness takes advantage of the opportunity. Many have the will but have no power. The world would be a stage for all kinds of villainies were it not for the restraints of providence. Riches also exalt the mind. The rich have had little experience of misery, and so have little pity. God’s intentions for Israel were these: do good to strangers, for you were a stranger; do good to the poor, for your father was a poor Syrian. Such arguments are frequent in Scripture. Jerome is harsh but too often true: “Every rich man is either an oppressor himself, or the heir of one.” Certainly it is almost impossible to be rich and righteous. The rich are prone to moral evils, such as pride: “Command those who are rich in the present world not to be arrogant” (1 Timothy 6:17). They are prone to boasting, showing contempt of others: “Let not … the rich man boast of his riches” (Jeremiah 9:23). They are prone to injustice: “The rich rule over the poor” (Proverbs 22:7)—that is, by force and violence. The word may be read “domineer.” Then there is the danger of luxury. But there are also spiritual evils, which are worse because they are less easily discerned. These are:

(1) Forgetting God, when he has remembered them most. People who live at ease have little or no sense of duty. Agur prays, “Give me [not] riches.… Otherwise, I may have too much and disown you” (Proverbs 30:9).

(2) Creature confidence. Hence these frequent cautions: “Command those who are rich … not … to put their hope in wealth” (1 Timothy 6:17); “though your riches increase, do not set your heart on them” (Psalm 62:10). Usually the creature comforts rival God.

(3) Worldliness. The more people have, the more sparing they are towards God. Solomon speaks of “wealth hoarded to the harm of its owner” (Ecclesiastes 5:13).

(4) Security. “You have plenty of good things laid up for many years” (Luke 12:19). These are evils that cling to wealth, like rust to money.

Commentary on Verse 7

Are they not the ones who are slandering the noble name of him to whom you belong?

James proceeds to list the abuses of riches. Who are the enemies of God and of religion, the scorners of the worthy name of Christians, but the rich?

Are they not the ones who are slandering … ? Some apply this to ungodly rich people who profess religion, as if their practices had brought shame on Christianity itself. They quote Romans 2:24, 2 Peter 2:2, 1 Timothy 6:1, and Titus 2:5 to support this view. Certainly religion is never dishonored more than by the lives of ungodly “religious” people. But it is a great mistake to apply what is said here to rich Christians. The apostle is only observing how rich people lived; they were usually bitter enemies of Christianity. So wealth was not a good criterion in the church when appointing people to leading positions.

The noble name. The Greek word translated n ob l e means “honorable.”

To whom you belong. In the original Greek this reads “who called you,” and some people interpret it, “whom you call on.” This describes Christians: “all … who call on the name of our Lord Jesus Christ” (1 Corinthians 1:2); “everyone who confesses the name of the Lord” (2 Timothy 2:19).

Notes on Verse 7

Note 1. Wicked rich men, above all others, are most prone to blasphemy. “Because of your wealth your heart has grown proud,” says Ezekiel 28:5. Riches breed pride, and pride ends in atheism. When men’s hearts are inflamed with wine, they heap their malice on Christ’s servants. The merry and well-fed Babylonians insisted on having a Hebrew song (Psalm 137). For many, no feast is complete unless John the Baptist’s head is brought on a plate. Religion, or religious people, must be served to feed their mirth.

Note 2. Those who love Christ will hate blasphemers. Moses burned with a holy zeal when he heard that one had blasphemed God (see Leviticus 24:13-14). And David says, “They speak of you with evil intent; your adversaries misuse your name. Do I not hate those who hate you, O Lord? … I count them my enemies” (Psalm 139:20-22). Love is sensitive to the least wrong done to the one loved. It burns with a fiery zeal when such contempt as blasphemy is cast on Christ.

Note 3. Christ’s name is a worthy name. Christianity will never be a disgrace for you, although you may be a disgrace to Christianity. “I am not ashamed,” says the apostle Paul, “of the gospel of Christ” (Romans 1:16). Many are ashamed to be known as Christ’s in ungodly company, as if there could be any disgrace in being Christ’s servant. Oh, this is an honor for you! As Christianity is an honor for you, so you should honor it, that you may not stain a worthy name: “make the teaching about God our Savior attractive” (Titus 2:10).

Note 4. The people of Christ are named and called for Christ’s name; “Christian” comes from “Christ.” The apostle says, “From whom his whole family in heaven and on earth derives its name” (Ephesians 3:15). The name was given to them first of all at Antioch (Acts 11:26). They were called “disciples” before, but to distinguish them from false brethren, they gave them the name “Christians.” They were called “Nazarites” and “Galileans” by their enemies; and about this time there was a sect of that name, composed half of Jews and half of Christians. This name, Christians, calls us to holiness. Remember what Christ did; you are called after his name: “Everyone who confesses the name of the Lord must turn away from wickedness” (2 Timothy 2:19). Alexander the Great said to one of his captains, also called Alexander, “see you do nothing unworthy of the name of Alexander.” So, see you do nothing unworthy of the name of Christ.

Commentary on Verse 8

If you really keep the royal law found in Scripture, “Love your neighbor as yourself,” you are doing right.

Now James reveals the ground on which they based their preposterous actions. It was not charity, as they claimed, but so they could be admired by people.

If you really keep—if you do obey the law, that part of it which governs outward things. The word really signifies, “if you accomplish perfectly.” Sincerity is a kind of perfection. The Roman Catholics use this to show that a just man may fulfill the law of God. In this passage it only implies a sincere respect for the whole duty of the law.

The royal law. James may have called it this because God is the King of kings and Jesus Christ the King of saints (see Revelation 15:3). So the law, either in God’s hands or in Christ’s hands, is a royal law, the least deflection from which is rebellion. You would not lightly break kings’ laws. God’s laws are royal laws because of the dignity of their author. The Syriac interpreter favors this meaning, for he translates it, “the law of God.” God’s law may also be called this because of its own worth; what is excellent we call royal. Or it may be because of its great power on the conscience. God’s law is royal and absolute. Or it may be called the royal law to show its plainness, like a “royal way” or, as we say, “the king’s highway.” So it is said, “We will travel along the king’s highway” (Numbers 21:22). The royal law may imply the highway and road of duty.

Found in Scripture. That is, this duty to love others is set down in the Word. This is often repeated by our Lord (see Matthew 22:39) and by the apostles (see Romans 13:9; Galatians 5:14).

You are doing right. The same expression is used in Philippians 4:14 and implies that they were not blameworthy and might justly be acquitted from their guilt.

Notes on Verse 8

Note 1. The vilest wickedness has an attractive appearance. Sin loves to walk in disguise. Its real face is ugly and odious. Satan sometimes dresses up sins in the guise of duty and at other times represents duty as sin, as with Christ’s healing on the Sabbath. Examine your own hearts. Is my motive right as well as my action? It is not enough to do what the law requires; it must be done in the way the law requires.

Note 2. Going to the law is the best way to discover self-deception. This is according to the law (says the apostle), and it is good. Paul died through the coming of the commandment (see Romans 7:9)— that is, through conviction on his heart; he saw himself in a dead and lost state. So Romans 3:20 says, “Through the law we become conscious of sin.” So we should talk often with the commandment and consult it in all we do.

Note 3. The Lord’s law is a royal law.

(1) It has a regal author. The solemn motive for obedience is, “I am the Lord.” Marcion blasphemed in saying that the law came from an evil God. Many now speak so contemptuously about this, as if they had a Marcionite spirit. The same Lord Jesus who gave the Gospel also gave the law.

(2) It requires noble work, fit for kings. Service is an honor, and duty is a privilege. The brightest part of God’s glory is his holiness; it is our calling to be holy.

(3) There are royal wages. This is nothing less than being made kings and princes for God: “There is in store for me the crown of righteousness” (2 Timothy 4:8). “I have served these eighty-six years,” said Polycarp, “and he never did me harm.” Reason with yourselves: will you sin against a royal Lord, such royal work, such a royal reward?

Note 4. The rule that God has left us is laid down in the Scriptures. There we discover his will, and from there it must be sought, “so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:17).

Note 5. The Scriptures require us to love our neighbors as ourselves. Paul says, “The entire law is summed up in a single command: ‘Love your neighbor as yourself’” (Galatians 5:14). See also Matthew 7:12. Christ also says, “Love one another. As I have loved you, so you must love one another” (John 13:34). Christ’s love was beyond understanding.

Note 6. To explain this, I shall first show you who your neighbor is and, secondly, what kind of love you should give him.

(1) Who is your neighbor? They asked Christ himself this question: “Who is my neighbor?” (Luke 10:29). The solution is found in Christ’s answer. First, in general terms, everyone to whom I may be helpful. The word neighbor is used because our charity is exercised most to those who are near us. But it must not be limited to this, for Christ shows that a stranger may be a neighbor (Luke 10:36). All people are called “your own flesh” (Isaiah 58:7). Secondly, there are special neighbors, who live near us; as the apostle says, “If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8). Thirdly, there are spiritual neighbors: “As we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Galatians 6:10).

(2) What kind of love is meant by this expression, “we are to love them as ourselves”? I answer: the expression shows the manner of our love, not its measure.

a. It stops self-love by urging us, first, to care for the good of others: “Nobody should seek his own good, but the good of others” (1 Corinthians 10:24). Ludolphus said, “The world was once destroyed with water because of the heat of lust; and it will be destroyed again with fire because of the coldness of love.” Secondly, it urges us to care for their good really. John often speaks of “loving in truth.” We must be as keen to promote their good as our own, without seeking any selfish advantage.

b. It also tells us to deal with others as we would have them deal with us. In all our actions it is good to make frequent appeals to our consciences. Thus I have touched on the great rule for every action: “Love your neighbor as yourself.” This prevents self-love by showing that we must do others good as well as ourselves; and it prevents injury, since we may do others no more evil than we do ourselves.

Commentary on Verse 9

But if you show favoritism, you sin and are convicted by the law as lawbreakers.

Here is the second part of the apostle’s answer. In the former part there was the concession, you are doing right if you obey the law; but here is the correction: you are behaving contrary to the law, and so it is a sin.

If you show favoritism. That is, this is not a duty as you claim, but it is a sin; and whatever you think, the law, which is Christ’s rule, will find you guilty.

And are convicted by the law. This may be understood either generally, that whatever they claim, the law would find them out; or else, more especially, it may be understood of the law that they urged: “Love your neighbor as yourself”—which required equal respect for the neighbor, whether rich or poor. Or else the apostle means the law against showing favoritism to people: “Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly” (Leviticus 19:15).

As lawbreakers. In the Greek the word for as implies reality, not just similarity; that is, you are indeed lawbreakers.

Notes on Verse 9

Note 1. The Word and rule reveal wickedness when our blind consciences do not. Conscience is but a weak light. “Look after yourself” is the language of corrupt nature. We need to attend upon the Word and consult with the law, not the crooked rule of our own consciences.

Note 2. It is only a crafty pretense when one part of the law is appealed to in order to excuse disobedience to another; for when we pick and choose, we do not fulfill God’s will but our own. Conscience must be satisfied with something. So people usually please themselves by obeying what is least contrary to their interests and inclinations. Beware of such a partial obedience.

Commentary on Verse 10

For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.

The connection between this verse and the previous one is this: they had pleaded that their respect of the rich was merely a necessary duty, a duty of the law; or at least that it was only a small offense, such as might be excused by their innocent intention and their obedience in other things, which was an opinion rife in those days. This conceit was common and appears in several passages. Our Saviour often accuses the Pharisees of it. Maimonides, in his treatise on repentance, has this passage: “Everyone has his merits and his sins. He whose merits are greater than his sins, he is tzadoc, the righteous man; he whose sins are greater than his merits, he is rashang, the wicked man; but where the sins and the merits are equal, he is the middle man, partly happy, and partly miserable.” This was the sum of the Jewish doctrine in the more corrupt times; and some think the apostle might be opposing this error in this verse, by showing that the least breach rendered a man obnoxious to the danger of the violation of the whole law. But I think it means that they satisfied themselves with half a duty, giving too much care to the rich and nothing at all to the poor. God says, “your neighbor”; so I must not say, “my rich neighbor only.” There must be an evenhanded compliance with the whole will of God, or else it is not obedience, and you are in danger of breaking the law.

Whoever keeps the whole law. Suppose someone is exact in all other points of the law; this is impossible, but we can speculate about things that will never happen. Or else he is speaking according to their presumptions. They supposed they were not to be convicted as transgressors in any other matter.

Yet stumbles at just one point. Willingly, constantly, and in good conscience; with thought of merit and excuse because of his obedience in other matters.

Is guilty of breaking all of it. Liable to the same punishment, he has the same absence of hope and acceptance with God as if he had done nothing. A man may sin against the dignity and authority of the whole law, though he does not actually break every part of it. But you will ask, as the apostles did, “Who then can be saved?” (Matthew 19:25). Here is a terrible sentence that will greatly discourage God’s little ones, who are conscious of their daily failings. I answer: the apostle aims to expose the hypocrites, not discourage the saints. I will now remove the false inferences:

(1) You cannot conclude that all sins are equal. They are all damning, but not all equally damning. Some guilt may be more heinous, but all is deadly. And that is what James asserts; he says, he is guilty of breaking all of it, but not equally guilty. So although all sins deserve death, there is still a difference between the various degrees of guilt and the curse.

(2) You cannot conclude that total rebellion is simply, in itself, better than formal profession. Christ loved the man for the good things that were in him from his youth and told him, “You are not far from the kingdom of God” (Mark 12:34). We read of greater sins and more intolerable judgment. Good moral pagans may have a cooler hell.

(3) You cannot apply this to those whose care for obedience is universal, though they do not count themselves perfect: “Then I would not be put to shame when I consider all your commands” (Psalm 119:6); not when I have observed, but when I consider. Gracious hearts look to all, though they cannot accomplish all; and on every known defect and failing they humble themselves and seek mercy. This does not exclude them, for then it would exclude everyone. But when people allow themselves partial obedience, without forethought, striving, or grief, they come under the terror of this sentence.

(4) You must not urge this sentence to the exclusion of the comforts of the Gospel and the hopes that we have by the grace of God in Christ. This sentence is in itself the rigor of the law, and such sayings brook the exceptions of repentance and grace. For the rigor of the law can only take place on those who are enslaved by it and are not freed by Christ. That this is the voice of the law is plain because it agrees with Deuteronomy 27:26 , “Cursed is the man who does not uphold the words of this law by carrying them out.” Christ said, “Anyone who breaks one of the least of these commandments and teaches other to do the same will be called least in the kingdom of heaven” (Matthew 5:19); that is, he will not be acknowledged as a Gospel minister. Though there is a pardon, of course, for infirmities and failings, yet Christ has not relaxed the strictness of the law. T h e Pharisees thought that some commandments were arbitrary, and so the lawyer asked Christ, “Teacher, which is the greatest commandment in the Law?” (Matthew 22:36).

(5) You must not make this sentence pervert the order of the commandments; as if someone, in committing theft, committed adultery; and in committing adultery, he committed murder. Note that the apostle does not say, “He transgresses all”; but he is guilty of breaking all of it. The precepts are not to be taken separately but all together, as they make one entire law and rule of righteousness. Contempt reflects on the whole law when it is willfully violated in one part, just as he who wrongs one member wrongs the whole man or body of which it is a part.

Notes on Verse 10

Voluntary neglect of any part of the law makes us guilty of breaking the whole law. In God’s sight, he who sincerely repents of one sin repents of all sins. So, one allowed sin is virtually a violation of the whole law; and therefore, when some people went to collect manna on the Sabbath God said, “How long will you refuse to keep my commands and my instructions?” (Exodus 16:28), implying that as they broke one they had broken all.

There are many uses of this note:

(1) It shows how sensitive we should be about every command. Willful violation amounts to a total neglect; therefore, as wisdom advises, “Guard my teachings as the apple of your eye” (Proverbs 7:2). The tiniest speck of dust irritates the eye, and in the same way the law is a tender thing and easily wronged. Lest you forfeit all your righteousness at once, it is good to be careful.

(2) Partial obedience is an argument motivated by insincerity. When we neglect duties that thwart ungodly desires, we do not please God but ourselves. We are to walk in all “the Lord’s commandments” (Luke 1:6). David did everything God wanted him to (Acts 13:22).

(3) It is a vain deceit to excuse the defects in one duty by care for another duty. We see many people’s hearts grow careless out of a vain conceit that excelling in some things will excuse disobedience in others.

(4) Whenever we fail we ought to renew our peace with God. I have done what will make me guilty of the whole law; therefore, soul, run to your advocate: “If anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One” (1 John 2:1). Go to Christ that he may pardon you; your hearts are not right with God if you do not take this course. After daily transgressions, seek out a daily pardon. The children of God are like fountains; when mud is stirred up, they do not flow until they can become clear again. Particular sins must have particular applications of grace, for in themselves, in their own merit, they leave you under a curse.

(5) We must not only have regard for duty but all the circumstances around it. One point i s dangerous. The Pharisees performed external duties and avoided the big sins but allowed themselves more hidden sins, which have dangerous consequences. Malice is murder; and therefore John says, “No murderer has eternal life in him” (1 John 3:15). And lust is adultery—see Matthew 5:28; a look, a glance, a thought, a desire is in itself damnable.

(6) Previous profession will do no good where there is total rebellion later. A little poison in a cup or one leak in a ship may ruin all. A man may ride in the right direction for a long time, but one turn at the end of the journey and he may lose his way. Gideon had seventy sons and only one illegitimate child, and yet that illegitimate child destroyed all the rest (Judges 8). Ecclesiastes 9:18 says, “One sinner destroys much good.”

(7) The small size of the sin is a poor excuse; it is an aggravation rather than an excuse. It is sadder that we should fight against God for a trifle. In Luke 16:21 the rich man would not give a crumb, and this greatly displeased God; thus he did not receive a drop of water. God’s judgments have been most remarkable when the occasion seemed the least significant. Adam was thrown out of paradise for eating fruit. God’s command is still the same. “I merely tasted a little honey …” says Jonathan. “And now must I die?” (1 Samuel 14:43). It will be sad for you to go to hell for a small matter. One of the prophet’s aggravations is that “they sell … the needy for a pair of sandals” (Amos 2:6). Would you oppose God for a small thing of little consequence? That is imprudent and unkind.

Commentary on Verse 11

For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do commit murder, you have become a lawbreaker.

Here is support for the meaning of the previous sentence, that we are not to look to how it fits in with our desires and interests, but to the authority of the Lawgiver. James gives examples in the sixth and seventh commandments. God, who said one, said both; they are precepts of the same law and Law-giver. And therefore, in the violation of one of these laws the authority of the law is violated.

He who said, “Do not commit adultery.” That is, the one who punished adultery with death (see Deuteronomy 22:22) also punished murder with death (see Leviticus 24:17 and Deuteronomy 19:13). The apostle uses the phrase He who said to allude to the preface of the law: “And God spoke all these words” (Exodus 20:1).

Notes on Verse 11

Note 1. We must not argue about the content of the command but look to the will of the Lawgiver. James shows that the whole law had an equal obligation on the conscience, because he who said the one said the other. God’s will is motive enough for obedience: see 1 Peter 2:15; 1 Thessalonians 4:3 and 5:18. Every sin is an affront to God’s sovereignty, as if his will were not reason enough, and to his wisdom, as if he did not know what was good for men. When your hearts balk at any duty, shame yourselves with these considerations. This is a trial of sincerity; duty is well done when it is done with a mere sight of God’s will. It is a motive for universal obedience, as this duty is required as well as other duties and commanded by the same will.

Note 2. There are various duties and sins, according to the different laws of God. Do not be content, with Herod, to “hear many things” gladly but not to practice them. He who calls you to pray calls you to hear, to redeem the time for meditation and other holy purposes. All commands are equally commanded and must be equally observed. And do not be content that you are not guilty of the sins others are reproved of. The Pharisee could say, “I am no adulterer,” but he could not say, “I am not proud.”

Commentary on Verse 12

Speak and act as those who are going to be judged by the law that gives freedom.

Out of the whole discourse James infers a timely exhortation that they should order their speech and actions so as to endure the test and trial of the law, especially because this is commanded by an impartial law. This is the reason for this: those who want to be judged by the law should not forget the least part of it.

Speak and act. This links up with 1:27 and also with the topic of showing favoritism in this chapter. Not only actions but words fall under God’s judgment and the law.

As those who are going to be judged. Some read this “as those that will judge” and apply it to the context. They give it the following sense: in the Old Testament, distinctions between people were not so expressly forbidden, but now they are taken away by the law of freedom; slave and free are all one in Christ (see Galatians 3:28). Therefore you are to judge without showing any favoritism. But I prefer the reading, as those who are going to be judged—that is, either in conscience here or at the judgmentseat of God hereafter.

By the law that gives freedom. The same expression is used in 1:25. But what does it mean here? The basic reason may link up with the servile attention they gave to rich people. The apostle agrees that there was freedom but not license; for there is still a law, though to the elect it is a law of freedom. To wicked people this is still a slavery and a hard yoke. Therefore, walk so that you may not be judged according to the law. Behave in a way that demonstrates you have come under the banner of love and the privileges of the Gospel; and then, when you come to be judged, you will be judged according to the Gospel. Otherwise there is no freedom for any who break the smallest law; they may expect judgment without mercy (verse 13).

Notes on Verse 12

Note 1. The law in the hands of Christ is a law of freedom.

It is a law: “I am not free from God’s law but am under Christ’s law” (1 Corinthians 9:21). There is a yoke, though not an insupportable burden. “He has showed you, O man, what is good” (Micah 6:8). The acceptable will of God is revealed in the law of ten rules, and the moral part of the Scripture is a commentary on that. This is also an imperative. It is not up to us whether we obey or not. Laws are obligatory. The Creator’s will is seen in the law, and we are under its command. Morality is binding on us permanently: “The law is holy, and the commandment holy, righteous and good” (Romans 7:12). Our consciences would soon be offended at teaching that said murder, incest, or adultery were not sins. Only the pride of ungodly people thinks the Gospel frees us from the obligation of the law because it frees us from its curse.

Note 2. It is a law that gives freedom, for there is a great deal of freedom purchased by Christ.

(1) We are freed from the law as a covenant of works. We are not absolutely bound to such rigor on such strict terms. We should aim at complete obedience but not despair if we cannot reach it. A gracious heart cannot offend a good God without sadness. Sin is still damning in its own nature, still a violation of a righteous law, still an affront to God. You have more reason to be strict, because you have more help. We have more advantages, and therefore we should pay more attention to duty: see Philippians 3:1-11. People who are content with little grace have no grace. We must obey as children, not as servants: “I will spare them, just as in compassion a man spares his son” (Malachi 3:17).

(2) We are freed from being condemned. The law may condemn the actions, but it cannot condemn the person. So we have “died to the law” (Galatians 2:19) and the law to us (Romans 7:6), and therefore the apostle says, “Therefore, there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).

(3) We are freed from the curse of the law. Ungodly hearts grow worse under restraint, just as water swells when the flow is stopped. A prohibition to a gracious heart is reason enough to carry out a duty, because God wills it.

(4) We are freed from slavery. By nature people carry out duties from slavish principles: “For you did not receive a spirit that makes you a slave again to fear” (Romans 8:15). The great principle in the Old Testament was fear. Therefore it was said, “The fear of the Lord is the beginning of wisdom” (Proverbs 9:10); and, “Fear God and keep his commandments, for this is the whole duty of man” (Ecclesiastes 12:13). Fear is represented as the great principle of duty and worship in the Old Testament and suited that dispensation. But in the New Testament we read that “love compels us” (2 Corinthians 5:14).

Application. This shows us the happiness of those who are in Christ. The law to a believer is a law of freedom; to someone else it is the law of slavery and death. We may “serve him without fear” (Luke 1:74)—that is, without slavish fear. Beasts are urged on with goads; but Christians are led by sanctified affections, motives of grace, and considerations of gratitude. Look to yourselves, then, to see whether you are in Christ or not. The same apostle who groaned under the body of death delighted in the law of the Lord in the inward man: see Romans 7. God’s restraints do not enslave us; only our own corruptions enslave us.

Note 3. We shall be judged by the law on the last day; see Romans 2:12. The apostle argues that all who are not in Christ are under condemnation. This was either a law written on tables of stone, as for the Jews, or on tables of the heart, as with Gentiles. All are judged according to the declarations of God’s will. However their actions are scanned by a law, their faith will be judged and approved by their works, which, though they are not the causes of glory, yet are evidence for it. That works are brought into judgment is seen from Matthew 25:34-39. Also, Revelation 20:12 says, “The dead were judged according to what they had done.” The Judge of the world will show that he acts rightly.

Again, if we are to be judged according to the measure of light and knowledge that we have o f the law, we must bring forth fruits appropriate to God’s dispensation. It is sad that after the law is written on the heart, it should be broken.

Note 4. It is a great help in our Christian life to think about the day of judgment. There are evangelical reflections that make the spirit strict but not servile. The apostle Paul makes the doctrine of judgment part of the Gospel: “God will judge men’s secrets through Jesus Christ, as my gospel declares” (Romans 2:16)—that is, as I have taught in the dispensation of the Gospel. Christ’s judgment is the highest act of his kingly office. It is most important to invite wicked people to repent, and therefore Paul chose this argument at Athens: “He commands all people everywhere to repent. For he has set a day when he will judge the world with justice” (Acts 17:30- 31). There are three reasons why he used that motive. One is intimated in the text—because it is a pressing motive for repentance; and the other two may be easily derived from the context.

Secondly, Paul uses this argument to counter their plea that if they had been in the wrong they had found it a happy way, for no judgment or plague had struck them. The apostle anticipates this objection by telling them, “In the past God overlooked such ignorance” (Acts 17:30) but now takes notice. If they did not repent now, even if they escaped here, they would definitely meet with judgment later.

And, thirdly, Paul uses this argument because the pagans themselves had some kind of dread and expectation of such a day. Therefore, when Paul spoke about “the judgment to come, Felix was afraid,” though he was a pagan (Acts 24:25). There cannot be a greater argument in favor of praise than when we consider our deliverance from wrath. We can look Christ in the face with comfort (see 1 John 2:28); and we may begin our triumph when others are overwhelmed with terror. So the apostle says, in effect, “In this way love is made complete among us, so that we will have confidence on the day of judgment.” That is, here is the height of divine love, that when others call on mountains to cover them, we may lift up our heads with comfort and call the world’s Judge our friend and father.

This awakens our souls to earnestly desire Christ’s return. The good servant watches out for his master’s coming (Matthew 24:44); and “the Spirit and the bride say, ‘Come’” (Revelation 22:17). The day of judgment is the day of Christ’s royalty and our marriage; here we are engaged, not married. When Christ left the world, there were mutual pledges of love and affection. He left us the pledge of his Spirit, just as Elijah ascending left his mantle; he took from us the pledge of our faithfulness. So everyone who has an interest in Christ must “long for his appearing” (2 Timothy 4:8).

Application. So then, reflect on this matter. Think of the Judge, of his majesty and the glory of his appearance. Think about when the graves are opened, rocks split, and Christ’s unimaginable glory breaks forth with light like lightning through the heavens, when he comes riding on the clouds with flames of fire, attended with all the host of the elect angels, and the great shout and trump will summon all before the royal throne of Christ’s judgment. Consider also his purity and holiness. When God revealed himself in a particular judgment, people said, “Who can stand in the presence of the Lord, this holy God?” (1 Samuel 6:20). But when Christ comes to judge all the world, with clothing “as white as snow” and the hair of his head “white like wool” (see Daniel 7:9), how will guilty creatures appear in his presence? No one can have confidence on that day except those who have unblemished innocence such as the angels or those who are washed in Christ’s blood—the saints.

Consider his strict justice. Idle words weigh heavy in God’s balance (Matthew 12:36). A man should never think of the severity of that day without crying out, “If you, O LORD, kept a record of sins, O Lord, who could stand?” (Psalm 130:3). “Stand”—that is, be able to make a strong defense on that day. Think about these things, so that you may trust in nothing but Christ’s righteousness against Christ’s judgment.

Note 5. Speak and act. Not only our actions, but our words, about which we are less careful, are judged by God and the Word: “But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned” (Matthew 12:36-37). Usually we forget ourselves as we speak; but for careless words, not only evil but careless, we shall be judged on the last day. Evil words show a wicked heart, and careless words a vain mind. People think their talking should excuse their walking. Xenophon and Plato gave rules that men’s speeches at meals should be written down so that they might be more serious. When Paul, in Romans 3:13-14, analyzes the natural man, he emphasizes the speech organs more than all the other parts: “‘Their throats are open graves; their tongues practice deceit.’ ‘The poison of vipers is on their lips.’ ‘Their mouths are full of cursing and bitterness.’”

Commentary on Verse 13

Because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment!

James applies the previous directive to the matter: Speak and act as those who would not come under the rigor of the covenant of works; for if you allow yourselves to sin or do anything against the royal law, you can expect nothing but judgment without mercy.

Because judgment without mercy. This expression shows the effect of the covenant of works, which is judgment without any mercy.

Anyone who has not been merciful. It is as if he had said, mercy is not only for those who honor rich men, but for those who are full of compassion for the poor; by anyone who has not been merciful he either means showing no compassion for the needs of the poor or treating them reproachfully. They were so far from giving due respect that they were guilty of undue disrespect. Such a practice certainly will leave us ashamed on the day of judgment.

Mercy triumphs over judgment! The word triumphs means “boasts,” “lifts up the head,” as a person does when anything is accomplished with glory and success. Some take mercy here for God’s mercy, others for human mercy. Those who apply it to God expound it, “They have a severe judgment; and if it is not so with everyone, it is the mercy of God that has triumphed over his justice.” But this is too forced. Others, such as Gregory, say, with more probability, “Though unmerciful men are severely dealt with, yet for others mercy triumphs over judgment.” I would agree with this, except that the apostle speaks here of that mercy that man shows to man, for there seems to be a thesis and an antithesis in the verse. The apostle asserts that the unmerciful will find no mercy. He also says that mercy finds the judgment not only tempered but overcome; that is, he who shows mercy is not in danger of damnation, for God will not condemn those who imitate his own goodness, and therefore that man may rejoice like a person who has escaped.

Now the orthodox, who apply this to human mercy, do not make this a cause of our acceptance with God but an evidence. Mercy shown to people is a pledge of that mercy that we shall obtain with God. I confess all this is rational; but look at the phrase in the text, and you will find that this interpretation does not fit, for it would be harsh to say that our mercy should rejoice against God’s judgment. It is the mercy of God that rejoices over his justice, and it is mercy in man that makes us rejoice in the mercy of God. Mercy in God is expressed as triumph, and mercy in man is understood as the evidence of it. The sum is: the merciful man may glory as one who has received mercy, for the mercy of God rejoices over the justice of God on his behalf; he may rejoice over Satan, sin, death, hell, and his own conscience. In the court of heaven the mercy of God rejoices; in the court of conscience, the mercy of man. The one indicates a victory over the divine justice, the other a victory over our own fears.

Notes on Verse 13

Note 1. Man’s condition under the covenant of works is very miserable. We meet with justice without being tempered by mercy. The Word speaks no comfort to such persons. Either exact duty or extreme misery are the terms of that covenant. “Do and live” and “do and die” is the only voice you will hear while you hold this view. God asked Adam, “What have you done?”—not, “Have you repented?” In the words of the prophet, “The soul who sins is the one who will die” (Ezekiel 18:20). The least breach is fatal. To fallen man the duty of that covenant is impossible, its penalty intolerable. Former sins cannot be expiated by subsequent duties. Paying new debts does not deal with the old score. Do you hope in God’s mercy? One attribute is not exercised to the prejudice of another. In that covenant God intended to glorify justice, and you are accountable to a righteous law, and both law and justice must have satisfaction. As the Word speaks no comfort, so providence gives none.

All God’s dispensations are judicial. The covenant of works was made with Adam and his seed, who were all natural men. The covenant of grace is with Christ and his seed, who are believers: see Isaiah 53:10. God has no interest in those who claim through Adam. Abraham’s descendants came through Isaac, not through Ishmael; so God’s children are in Christ. Others, who have only an average interest, cherish a vain hope: “their Maker has no compassion on them” (Isaiah 27:11).

But you will say, how can we know what we can claim?

I answer:

(1) It is a reasonable deduction that you are under the old slavery if you cannot discern how your position has changed. The heirs of promise are described as those who “have fled to take hold of the hope offered to us” (Hebrews 6:18). God’s children flee to Christ after considering the misery of their standing in Adam. The apostle cries out that he yearns to “gain Christ and be found in him” (Philippians 3:8-9).

(2) You may learn much from your heart’s unsuitableness to the state of grace. For example:

a. If you live under the rule of any sin. James says that he who is guilty of one is guilty of all (see 2:10). Then the devil has an interest in you, not Christ. Habitual dispositions, good or bad, show who your father is. Note that “sin shall not be your master, because you are not under law, but under grace” (Romans 6:14). An interest in grace cannot coexist with a known sin.

b. If you abuse grace, you make grace an enemy, and then justice will take up the case of abused mercy. Usually people please themselves if they are right in doctrine but take no notice of that stain that is imperceptibly brought into their behavior. Beware when you use the Gospel as an excuse for neglecting your duty. There are Antinomians in life as well as doctrine.

Note 2. Unmerciful people find no mercy.

(1) This is a sin most unsuitable to grace. Kindness makes us pity misery: “You are to love those who are aliens, for you yourselves were aliens” (Deuteronomy 10:19). The man who was forgiven and grabbed his fellow-servant by the throat lost his pardon (Matthew 18:21-35). We pray, “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12). God’s love to us melts the soul and affects us not only with contrition toward God but compassion to our brothers. At Zurich, when the Gospel was first preached, they freed their prisoners, out of a sense of gratitude for their own deliverance by Christ.

(2) This attitude is unlike God; he gives and forgives. How will you look God in the face if you should be so opposed to him? Being unmerciful is twofold—when we neither give nor forgive. It shows:

a. A defect in giving. They ask, and your hearts are like flint. We are as much at fault when we do not do what we should do as when we do what we should not do. Covetousness and violence both weigh heavy in God’s balance; and you may be as cruel in neglect as in injury.

b. Denying pardon to those who have wronged us. They have done you hurt, but you must be like your Heavenly Father. No one can do you as much harm as you have done to God.

Note 3. God usually retaliates and deals with people according to their wickedness. Asa, who put the prophet in the stocks, had diseased feet. Well, then, when it is so, know the sin by the judgment, and silence your complaining. Adoni-bezek, a heathen, observed, “God has paid me back for what I did to them” (Judges 1:7). So pray that God will not deal with you according to your iniquities.

Note 4. God acts mercifully with delight; his mercy triumphs over justice (see Micah 7:18; Jeremiah 32:41). God is infinitely just as well as merciful; this should encourage you as you approach God. Mercy is as acceptable to God as it is to you. Although the devil accuses the brothers, y e t because mercy has triumphed over judgment, therefore we may triumph over Satan and go to heaven singing.

Note 5. Showing mercy is a sign of our interest in God’s mercy: “Blessed are the merciful, for they will be shown mercy” (Matthew 5:7). “They will be shown”: God will deal kindly with them, but it is mercy they receive, not a just reward. “A generous man will prosper” (Proverbs 11:25). I will show you what this mercy is. It is manifested:

(1) In showing compassion. Jesus had compassion on the multitude (Matthew 15:32); so should we. It is not mercy unless it springs from compassion. Heart and hand must go together. Generosity starts with compassion.

(2) In contributing to needy people. It is not enough to say, “Keep warm” (2:16).

(3) In forgiving offenses “seventy-seven times” (Matthew 18:22). Cicero said of Caesar, “He forgot nothing but injuries”; so should you.

Secondly, I shall show you when an act shows itself to be mercy:

(1) When it is done out of duty and the way God requires: “Do not forget to do good and to share with others, for with such sacrifices God is pleased” (Hebrews 13:16). Money must be given sacrificially, and given to people for God’s sake.

(2) It must spring from good motives. The right motive is a sense of God’s mercy; it is a thank-offering, not a sin-offering.

Commentary on Verse 14

What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?

Here is the second exhortation against boasting about an idle faith. Some false hypocrites professed faith in Christ, and James proves the vanity of this conceit with several arguments.

What good is it, my brothers … ? That is, how will it further the purpose of religion? Similarly the apostle Paul, when he refutes other such presumptuous attacks, says, “I am nothing” (1 Corinthians 13:2); that is, he is of no esteem with God.

If a man claims to have faith. That is, he boasts about it to others or is proud and conceited. The apostle does not say, “If anyone has faith,” but if a man claims to have faith. Faith, where it really exists, is profitable for salvation. He that has faith is certain of salvation, but this is not so with those who claim to have faith. In this whole discourse the apostle shows not what justifies but who is justified; not what faith does, but what faith is. The context does not show that faith without works does not justify, but that assent without works is not faith. The justification he speaks about has not so much to do with the person as with faith.

But has no deeds. That is, no fruit of holiness comes from it. The Roman Catholics foolishly restrict this to acts of charity. There are other products of faith, for it is a grace that has a universal influence in all the offices of the holy life.

Can such faith save him? That is, he is pretending to have faith; otherwise, faith saves. So Paul says in Ephesians 2:8-9, “For it is by grace you have been saved, through faith … not by works.” Certainly our apostle here means pretending to have faith; otherwise this would be a direct contradiction.

Notes on Verse 14

Note 1. Fake graces are fruitless and unprofitable. Formal graces, as well as formal duties, do not help the spirit. It is a kind of blasphemy to disguise an impure life under a profession of faith. Less dishonor is brought to God by open opposition than by a Christian’s profession that is used as a cover and excuse for profanity.

Note 2. Faked faith is easy and common. People are prone to say they have faith. When they see the uselessness of works and cannot stand before God by that claim, they pretend to have faith.

Note 3. But has no deeds. James shows that he means only saying that they have faith if there are no works and fruits derived from it. Where there is true faith, there will be deeds. There are three things that encourage the soul to carry out duty—a strong principle, a mighty aid, a high aim; all these exist where faith is. The strong principle is God’s love, the mighty aid is God’s Spirit, the high aim is God’s glory.

(1) For the principle, where there is faith there will be love. Affection follows persuasion, and where there is love there will be work; therefore we often read about “the love you have shown” (Hebrews 6:10) and “your labor prompted by love” (1 Thessalonians 1:3).

(2) There is mighty aid received from the life-giving Spirit. Man’s great excuse is lack of power. Faith plants us in Christ and so receives power from him. He lives in us by his Spirit, and we live in him by faith; and therefore we “bear much fruit” (John 15:5). It is noticeable that in verses 17 and 26 the apostle calls a faith without deeds a dead or lifeless faith, void of the life of the Spirit. Where there is life there will be action. Hypocrites are said to be “without fruit and uprooted—twice dead” (Jude 12). Twice dead—dead in their natural condition and dead in their profession of faith, and then uprooted; this is those who never had any vital influence from Christ.

(3) Where there is faith, there God will be glorified. Faith that receives grace gives back glory: “… glorify God on the day he visits us” (1 Peter 2:12). When God visits their souls in mercy, they will be thinking of how they may glorify him, for faith is ingenuous and cannot take without giving. Well, then, use your faith. This is not an inactive assent; there will be deeds that you know will be good if they are done in Christ. “Apart from me you can do nothing” (John 15:5); but “I can do everything through him who gives me strength” (Philippians 4:13)—that is, by the influence of his grace and being done for Christ—that is, for his sake and glory: see Philippians 1:20. Paul’s whole life was consecrated to Christ for the purpose of his glory. In short, those who work in Christ are united to him by faith.

Note 4. Can such faith save him? That is, will you come before God with these hopes of salvation? We should cherish no confidence that will not abide the day of the Lord. Will this be a sufficient plea, then, when all mankind is either to be damned or saved, to say you made profession (1 John 2:28)? The solemnity of Christ’s coming is often used to expose groundless hopes: “Be always on the watch, and pray … that you may be able to stand before the Son of Man” (Luke 21:36)—that is, without shame and remorse at his coming; “that we will have confidence on the day of judgment” (1 John 4:17). People consider what will serve the present, what will quiet the heart, that they may follow their business or pleasures with the least trouble. But consider what will serve you for salvation, what will serve on the day of death or the day of judgment. No plea is sufficient but that which may be urged before the throne of the Lamb. So then, urge this on your souls: will this faith save me, so that I may be bold on the day of judgment? As Christ asked Peter three times, “Do you truly love me?” (John 21:16), so put the question again and again to your own soul: can I look Christ in the face with these desires? Sincere graces are called “things that accompany salvation” (Hebrews 6:9). This is the end of all self-examination: is it a saving grace? Nothing should satisfy me but what can save me.

Commentary on Verses 15-16

Suppose a brother or sister is without clothes and daily food. If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it? In the same way, faith by itself, if it is not accompanied by action, is dead.

Suppose a brother or sister. The apostle compares faith and good deeds and shows that phony faith avails no more than phony good deeds. By brother or sister he means Christians, united together by the bond of the same profession.

Is without clothes [naked, KJV]. That is, badly clothed; “nakedness” is often used in this way: see 1 Corinthians 4:11 (KJV).

And daily food. They have not enough to sustain life for a day. Christ calls this “daily bread” (Matthew 6:11). Under these two headings of nakedness and hunger James includes all the necessities of the human life, for these are the things absolutely necessary. Therefore Christ says, “Do not worry, saying, ‘What shall we eat?’ … or ‘What shall we wear?’” (Matthew 6:31). “But if we have food and clothing, we will be content with that” (1 Timothy 6:8). And Jacob promised to worship if God gave him “food to eat and clothes to wear” (Genesis 28:20).

If one of you says to him. That is, someone who does not do them good in any way; otherwise good wishes are not to be despised, and some can only give a small amount of money, prayers, and advice.

“I wish you well.” A solemn form of greeting. See Mark 5:34; Luke 7:50 and 8:48.

“Keep warm.” That is, be clothed; this is in contrast with without clothes. Thus in Job 31:20 we read, “warming him with the fleece from my sheep.”

“And well fed.” Some translate this, “Be filled”; that is, may you have food to sustain your hunger.

But does nothing about his physical needs. That is, when you are able to; otherwise good wishes are acceptable. So “a cup of cold water” is welcome (Matthew 10:42). James’s chief aim was to shame the rich, who tried to do their duty with a few cheap words and charitable wishes. This was a common offense, as is clear from 1 John 3:18, “Let us not love with words or tongue but with actions and in truth.”

What good is it? That is, for the poor. The stomach is not filled with words, or the back clothed with wishes. This is like the mad person who tried to pay his debts with the noise of money and instead of opening his purse shook it. The poor will not thank you for good wishes, and neither will God for saying you have faith.

Notes on Verses 15-16

Note 1. An excellent way to discover our deceitful dealing with God is to compare it with our own dealings with one another. Christ made the Pharisees judge themselves (Matthew 21). Those who despised, abused, and persecuted the messengers killed the son; so Christ says to them, “What will he do to those tenants?” They reply, “He will bring those wretches to a wretched end … and he will rent the vineyard to other tenants” (verses 40-41). So will God do to you, says Christ (verse 43). God appealed to the Jews with a parable: “Judge between me and my vineyard” (Isaiah 5:3). We shall soon see the irrationality of our inferences in divine matters when we apply the case to human affairs. It is like saying, “My master is good; therefore I will offend him and displease him.”

Note 2. Suppose a brother or sister. God’s own people may be destitute of the necessities of life: “the world was not worthy of them” (Hebrews 11:38). It is true that David says, “I was young and now I am old; yet I have never seen the righteous forsaken or their children begging bread” (Psalm 37:25); but either he is speaking about his own experience, or else he is referring to the shameful trade of begging, which among the Jews was a token of God’s curse (see Psalm 59:15). Certainly the Jews had more of the worldly and outward blessing of the covenant than believers did under the Gospel, as this was more appropriate for their dispensation.

Note 3. Mere words will not discharge duty. Good words are good in themselves and do become a Christian; but they are not enough. Words show that you know about your duty; mere words show that you lack a heart to carry out your duty.

Note 4. More particularly observe that a few charitable words are not enough. Words are cheap; compliments cost nothing. Will you serve God with what costs nothing? Words are but a cold kind of pity. The stomach is not filled with words but meat; nor is the back clothed with good wishes. Words are but a derision; you mock the poor when you bid them, “keep warm and well fed” and do not attend to their necessities. This is a kind of mocking of God. “Do not be deceived: God cannot be mocked” (Galatians 6:7). James is speaking about people who want to be thought charitable, but it was mere words.

Commentary on Verse 17

In the same way, faith by itself, if it is not accompanied by action, is dead.

Here James shows that mere profession of faith is no better than verbal charity. God looks on it as dead, cold, and useless.

In the same way, faith. James speaks according to their presumption: you call it faith; and it looks like faith, but it is dead in itself.

If it is not accompanied by action. He means not only good deeds but all other fruits of faith.

Is dead. The apostle alludes to a corpse or a dead plant, which only appears to be alive. It is dead with respect to root, and dead with respect to fruit. It is void of the life of Christ, and it is void of good fruits. Operation or motion is an argument for and an effect of life.

Not accompanied. The Greek means it is dead in itself; that is, no matter how great it is, it is all dead. The King James Version translates this being alone, denoting the emptiness, barrenness, and nakedness of such a profession; and so it ties in with that well known Protestant maxim, “faith alone justifies, but not faith that is alone.”

Notes on Verse 17

False faith is a dead faith. It cannot act any more than a dead body can stand up and walk; it is dead, because it is not united to Christ. True faith plants us in Christ, and so we receive virtue and life from him: “I live by faith in the Son of God” (Galatians 2:20). Faith is the life that animates the whole body of obedience. So, here is a test for your faith: does it receive life from Christ? Does it act? If Christ is in you, he wants to live in you. Never think of living with Christ unless you live in Christ; and no one lives in Christ unless he bears “much fruit” (John 15:5).

Commentary on Verse 18

But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by what I do.

The apostle amplifies this argument against an empty faith by imagining a dialogue between a believer and a boasting hypocrite. So the dispute does not lie so much between faith and deeds as between faith pretended and faith revealed by deeds. The apostle does not introduce them by saying, “You stand on your faith and I on my deeds,” but says, Show me your faith without deeds, and I will.…” That is, show me a warrant for your faith, and I will soon prove my own.

But someone will say. That is, some true believer may come and argue like this with a boasting hypocrite.

“You have faith.” Whatever you say, that is all you have—a mere profession of faith, or at best just some historical assent; the apostle grants that not only to them but to the demons (verse 19).

“I have deeds.” He does not mean deeds without faith; that is contrary to what the text says: I will show you my faith by what I do. Deeds without faith are like a building without a foundation, mere acts of nature varnished with common grace. You boast with your tongue about faith; I shall not boast but will produce deeds that are a real commendation. Christ produces no other testimony but his deeds (Matthew 11:4-5).

Show me your faith without deeds. There are various readings of the original Greek. Some manuscripts read only, “Show me your faith”—and I will soon demonstrate mine. The best copies have without deeds, and the meaning is: you lack the truest testimony and demonstration of faith. Now show me such a faith; that is, make it good by any warrant from the principles of our religion.

And I will show you my faith by what I do. That is, soon demonstrate it to the world, or soon show it to be true faith out of the Word.

Notes on Verse 18

Note 1. A good way to convict hypocrites is to show how grace works in true Christians. The apostle begins a dialogue between them; in the same way Christ compares the two builders (Matthew 7:24 ff.). Do we live as true Christians do—as those who through faith and patience inherit the promises?

Note 2. Show me your faith without deeds. In all our hopes and conceits of grace we should always look to the warrant we have for them. Can I show or prove this to be faith or love by any rational grounds or arguments from Scripture? Presumption is a rash trust, without any actual or clear ground. It is good to believe “as the Scripture has said” (John 7:38), to cherish no persuasion without seeing a clear warrant.

Note 3. Deeds are evidence of true faith. Graces are not dead, useless habits; they will have some results when they are weakest and in their infancy. As soon as Paul was born again, God said of him, “he is praying” (Acts 9:11). Newborn children will cry before they are able to walk.

(1) This is the evidence by which we must judge. Many Scriptures lay down evidence taken from sanctification and the holy life; they were written for this very purpose: see especially Psalm 119; 1 John 3:14, 19; 5:13. In many places promises are given, with descriptions taken from the meekness, piety, and good deeds of the saints: see Psalm 1:1-2; 32:1-9. Good deeds are the most obvious sign; all causes are known by their effects. Apples, leaves, and blossoms are evident when the life and sap are not seen.

(2) This is also the evidence by which Christ must judge: “judged according to what they had done” (Revelation 20:12). “Away from me, you evildoers!” (Matthew 7:23). They claimed to believe, but they had no deeds. See also Matthew 25:41-43.

Application. You must make use of this note to judge yourselves and to judge others.

(1) Yourselves. When the causes are hidden, the effects are obvious; therefore you can test graces by their results. Deeds are not the foundation of faith but evidence of it. Comfort may be increased by seeing good deeds, but it is not built upon them.

(2) Other people may be judged by their works. Where there is knowledge and a good life, it is not Christian to suspect the heart. Profession of faith may be counterfeited, but when it is honored with deeds you must leave the heart to God. To be faultless and look after orphans and widows is pure religion (1:27); that is what reveals it. Empty profession of faith may have more of fashion in it than power; but profession honored with deeds is love’s rule to judge by.

Commentary on Verse 19

You believe that there is one God. Good! Even the demons believe that—and shudder.

This example shows what sort of faith he is arguing against— namely, the sort that consists in mere speculation—which can no more save anyone than looking at the sun can take you to the sun itself.

You believe. That is, you assent to this truth; the lowest act of faith is called believing.

There is one God. He gives this instance, without limiting the matter to this, partly because this was the first article of the creed, the fundamental truth in religion, and the critical difference between Christians and pagans. He means to include assent to other articles of faith.

Good! He approves of this assent as being good, though not sufficient; it is not saving, but it is good as a preparation and is required: “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4; see also 1 John 4:2).

Even the demons believe that. That is, they assent to this truth and to other truths revealed in the Word.

And shudder. This word signifies extreme fear and horror of spirit; it comes from a word that implies the noise that is caused by the sea. Now, this clause is added not to imply (as some people suppose) that the demons do more than assent, having an experience of some type in their feelings, but to disprove this kind of faith and to show that it is not saving. The demons have an assent that causes horror and torment, but they do not have a faith that causes confidence and peace, the proper fruit of justifying faith (see Romans 5:1; Ephesians 3:12).

Notes on Verse 19

Note 1. Mere assent to the articles of religion does not imply true faith. True faith unites us to Christ; it knows his person. It is not only an assent to a Gospel proposition; you are not justified by that, but by being one with Christ. It was the mistake of former ages to make the promise rather than the person of Christ the formal object of faith. The promise is the warrant, Christ is the object; therefore, the way Scripture talks of this, faith terminates in him. There is not only assent in faith, but consent; not only an assent to the truth of the Word, but a consent to take Christ. There must be an act that is directly and formally about the person of Christ. A person may be right in opinion and judgment but of vile affections; and an ungodly “Christian” is in as great a danger as a pagan, idolater, or heretic, for even if his judgment is sound, his manners are heretical. True believing is not an act of the understanding only but a work of “all your heart” (Acts 8:37).

I admit that some expressions of Scripture seem to lay much weight on assent, such as 1 John 4:2 and 5:1, 1 Corinthians 12:3, and Matthew 16:16-17. But these passages either show that assent, where it is serious, comes from some special revelation, or else, if they give assent as evidence of grace, we must distinguish contexts. The wind that blows on our backs blew in their faces; and what draws many people to assent to the Gospel discouraged them. Therefore do not be satisfied with mere assent; this costs nothing and is worth nothing. There is an “embodiment of knowledge” (Romans 2:20) as well as “a form of godliness” (2 Timothy 3:5). An “embodiment of knowledge” is nothing but an idea of truth in the brain, when there is no power or goodness to change and transform the heart.

Note 2. Good! It is good to acknowledge the least appearance of good in people. So far so good, says the apostle. To commend what is good is the best way to mend the rest. This is a wonderful art of drawing people on further and further. So far as it is good, acknowledge it. “I praise you,” says Paul, and later on, “I have no praise for you” (1 Corinthians 11:2, 17). Jesus loved a young man for his moral excellence (Mark 10:21). It was a hopeful step. The infant working of grace should be embraced on the lap of commendation or, like weak things, fostered with much gentleness and care.

Note 3. The demons assent to the articles of Christian religion. This comes about partly through the subtlety of their natures—they are intellectual essences, and partly because they have seen miracles of providence. They are aware of the power of God in rescuing people from their paws; so they are forced to acknowledge that there is a God and to consent to many truths in the Scriptures. Many truths are acknowledged at the same time in Matthew 8:29, “Son of God … have you come here to torture us before the appointed time?” Paul commanded a spirit “in the name of Jesus Christ” (Acts 16:18). And an evil spirit answered the sons of Sceva, “Jesus I know and Paul I know about, but who are you?” (Acts 19:15). The spirit acknowledged that Jesus as the Master and Paul as the servant and messenger had mightily shaken his power and kingdom. So then, never rest content with the demons’ faith. Can the demons be justified or saved? They believe there is a God, that there is a Christ, that Christ died for sinners. A Christian is to exceed and go beyond demons—indeed, beyond other people, beyond pagans, beyond hypocrites in the church.

Note 4. Horror is the effect of the demons’ knowledge; the more they know of God, the more they shudder. They were terrified at a miracle or any glorious revelation of Christ’s power on earth. So you may learn:

(1) Light that gives us no comfort is only darkness. The demons have knowledge but no comfort and so are said to be “kept in darkness” (Jude 6). The more they think about God, the more they shudder. It is miserable to have only enough light to awaken conscience and enough knowledge to be self-condemned, to know of God but not to enjoy him. The demons cannot choose but abominate their own thoughts of God. Do not rest until you have the sort of knowledge of God that gives comfort: “in your light we see light” (Psalm 36:9). There is light in this light; all other light is darkness.

(2) All knowledge of God apart from Christ is uncomfortable. That is the reason the demons shudder; they cannot know God as a Father but as a judge, not as a friend but as an enemy. Faith looking at God as Father and friend gives peace to the soul: see Romans 5:1. “Love drives out fear, because fear has to do with punishment” (1 John 4:18). This is the misery of demons and damned men and natural men, that they cannot think of God without horror; whereas this is the great solace and comfort of the saints, that there is a God: “your name is like perfume poured out,” full of fragrance and refreshing (Song of Songs 1:3). Salt waters strained through the earth become sweet. God’s attributes, which are in themselves terrible and dreadful to a sinner, bring us comfort and sweetness when they come to us through Christ.

Commentary on Verse 20

You foolish man, do you want evidence that faith without deeds is useless?

Here James reinforces the argument against an ungodly profession of faith. The dispute is not about the cause of justification but about what we should think about an empty faith.

You foolish man. He is an empty man, a metaphor taken from an empty container. It is the parallel word to “Raca,” “fool,” which is forbidden in Matthew 5:22. You will say, was it lawful for the apostle to use such words of contempt and disgrace?

I answer:

(1) Christ does not forbid the word, but the word used in anger. We find “fool” used by Christ himself: “You blind fools!” (Matthew 23:17); “How foolish you are, and how slow of heart to believe” (Luke 24:25). Paul, too, says, “You foolish Galatians!” (Galatians 3:1). There is a difference between necessary correction and contemptuous speech.

(2) The apostle does not direct this to any one person but to a particular kind of people. Such a way of speaking to individuals savors of private anger, but being directed to a particular kind of people merely expresses a justified public reproof.

Do you want evidence … ? That is, do you want to understand the matter properly or to listen to what can be said against your faith? A similar form of words is used in Romans 13:3—“Do you want to be free from fear of the one in authority?”—that is, to be taught how not to fear him.

That faith without deeds is useless. Note that he does not say, “faith is useless without deeds,” but faith without deeds is useless. There is a difference. If he had said that faith is useless without deeds, it would have argued that deeds are the cause that give life to faith, whereas they are effects that show there is life in faith. For instance, “a man without motion is dead” is correct, but “a man is dead without motion” is quite different. Briefly, in this argument the apostle presupposes several things:

(1) The way to know graces is by their results.

(2) Deeds are an effect of faith: faith without deeds is useless, and deeds are useless without faith. So deeds that are gracious are a proper, perpetual, and inseparable part of faith; they are effects that do not give life to faith but declare it, just as apples do not give life to the tree but demonstrate that life.

Notes on Verse 20

Note 1. Do you want evidence … ? False and mistaken faith usually means either that people do not understand what faith is, or that they are not thinking about what they are doing. Ignorance and lack of thought allow unwarrantable assumptions of faith to slip by without notice.

Note 2. You foolish man. People with shallow faith are vain, like empty containers, full of wind, and make the greatest sound; they are full of windy presumptions and boasting professions.

(1) Full of wind, they have a little airy knowledge, which puffs up: “ineffective and unproductive in your knowledge of our Lord Jesus Christ” (2 Peter 1:8). There is knowledge, but it is ineffective and unproductive—empty of any solid grace.

(2) They make a big noise; they can talk about grace, boast of knowledge, glory in their faith. Usually these presumptuous people are of a slight, frothy spirit and are all for tongue and an empty profession. A vain faith and a vain man often go together.

Note 3. Hypocrites must be roused with some sharpness. So the apostle says, You foolish man. John the Baptist called people, “You brood of vipers!” (Matthew 3:7). Hypocrites do not usually think and usually have a sleepy conscience, so that we must not whisper but cry out aloud. An open sinner has a constant torment and bondage on his spirit, which is soon felt and soon awakened; but a hypocrite is able to make defenses and replies. We must, by the warrant of these great examples, deal with him more roughly; mildness only soothes him in his error.

Note 4. An empty, barren faith is a dead faith.

(1) It may go with a natural state in which we are dead in trespasses and sins.

(2) It does not receive the life-giving influence of the Spirit.

(3) It lacks the effect of life. All life is the beginning of operation, tends to operation, and is increased by operation; so faith is dead, like the root of a tree in the ground, when it cannot produce the ordinary effects and fruits of faith.

(4) It is not available to eternal life and of no more use and service to you than a dead thing. Pluck it off! Who wants a dead plant in the garden? “Why should it use up the soil?” (Luke 13:7).

Commentary on Verse 21

Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? Here James puts forward something that might convince the vain man, taken from the example of Abraham—the believers of the Old and New Testaments being all justified the same way.

Was not our ancestor Abraham … ? James gives the example of Abraham because he was the prime example and idea of justification, and because many people were inclined to plead the example Paul puts forward in Romans 4:1-4, and because Abraham was specially revered among the Jews. James calls him our ancestor because he was so to the people James was writing to, the twelve dispersed tribes, and because he was ancestor to all the faithful, who are described as those who “walk in the footsteps of the faith that our father Abraham had” (Romans 4:12). And indeed this is the solemn name and title that is given to Abraham in the Scriptures—“our father Abraham”: see John 8:53; Acts 7:2; Romans 4:1.

Considered righteous for what he did. That is, declared to be righteous because of what he did before God and the world. But you will say, is this not contrary to Scripture? Romans 3:20 says, “no one will be declared righteous in his sight by observing the law”; and particularly it is said of Abraham that he was not justified by works (Romans 4:2). How shall we reconcile this difference?

James speaks about some special justification that Abraham received when he offered Isaac; and you will find that from God he then received justification of his faith, though thirty years before that he had received justification of his person. When he was an idolater and ungodly (Joshua 24:2; Romans 4), God called him through his grace (Genesis 12:1-3) and justified him. “Abram believed the LORD, and he credited it to him as righteousness” (Genesis 15:6). He was justified by imputation and absolved from guilt and sin; so it could not damn him. But now, when he offered Isaac, his faith was justified to be true and right, for that command was meant to test it. Therefore, his obedience to God did two things: it renewed the promise of Christ to him (Genesis 22:16-18), and it gave him a testimony and declaration of his sincerity (verse 12).

It seems to me that as deeds are signs to us by which we may judge the quality of faith, so God judges according to what we have done, as is distinctly said in Revelation 22:12. God will demonstrate the faith of his saints to be right by producing their works and will reveal the ungrounded hopes of others by their works also, for great and small are all judged according to that rule. Not only hereafter but now also God judges according to works; that is, he looks upon them as testimonies and declarations of faith or of the lack of faith.

Diodati excellently comments that justification in Paul is opposite to the condemnation of a sinner in general, and justification in James is opposite to the condemnation of a hypocrite in particular. In Paul’s sense a sinner is absolved; in James’s sense a believer is approved. And so the apostles agree, as far as I can see, without exception.

When he offered his son Isaac on the altar. Note that though Abraham only offered him in purpose and vow, and not actually, James says he offered. Hebrews 11:17 also says, “By faith Abraham … offered Isaac”; he intended to do it and, if God had continued the command, would actually have done it. God counts as done what is about to be done and takes note of what is in the heart, even if it is not actually done.

Notes on Verse 21

Note 1. Those who want Abraham’s privileges must see to it that they have Abraham’s faith. You claim to be his descendants as believers. Two things are notable in Abraham’s faith:

(1) He received the promises with all humility: “Abraham fell facedown” (Genesis 17:3), as mightily abashed and abased in himself to see God deal thus with him.

(2) By his faith he made good the promises, being upright before God and behaving in every way for his glory. There are two instances of his obedience on which the Holy Spirit has set a special note: one was leaving his father’s house (Genesis 12:1), thus denying himself his possessions; the other was sacrificing his son (Genesis 22:1-2), thus denying himself his hopes. God calls every believer more or less to deny something that is near and dear.

Note 2. Believers must see that they honor and justify their faith by deeds. Never content yourselves with empty profession. Profession of faith shows what party we belong to, but holiness shows that we belong to God. I will give you a few directions about how to reflect on your graces as evidence of your state.

(1) You must be loyal to Christ. Many people seek all their happiness in the gracious dispositions of their own souls and so neglect Christ. This is putting the love token before the loved person. To rectify it:

a. Let there be a thorough going out of yourselves. Be sure to keep the heart righteous; and do not neglect the cornerstone on which to found your hopes. Assurance is usually given after the solemn and direct exercise of faith: “Having believed, you were marked in him with a seal” (Ephesians 1:13). Here the apostle shows the order of the Spirit’s sealing, after believing or going to Christ, and the quality of the seal, as a Spirit of promise. He implies that when the thoughts have been freshly exercised in thinking about our own unworthiness and God’s free grace and promises, then we are most fit to receive the witness and certification of the Spirit.

b. In viewing and enjoying your graces, still keep your heart on Christ. See what would become of you if it were not for free grace. God could find something for which to condemn you, not only in the worst sins but in the best duties; the most regenerate person dares not entrust his soul to the heavenliest thought he ever conceived. When Nehemiah had done something zealously, he added, “Remember me for this also, O my God, and show mercy to me according to your great love” (Nehemiah 13:22), intimating that God might find enough to ruin him even in this. So, in the face of the greatest evidence you should see free grace as the surest refuge. Jehoshaphat, when he had all the strength of Judah, numbered at 500,000, still went to God as if there were no other way: “We have no power to face this vast army that is attacking us. We do not know what to do, but our eyes are upon you” (2 Chronicles 20:12).

c. When all is said and done, you must the more earnestly renew your addresses to Christ and exercise faith with the more advantage and cheerfulness. You have much more encouragement to agree with him when you survey his bounty to your souls and consider those emanations of grace by which you are enabled to do good deeds. “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life” (1 John 5:13). He means that, having this assurance, they might renew the act of faith all the more cheerfully—as when Thomas felt Christ’s wounds and had all the more reason to believe (John 20:27). Estius comments that this was “by a renewed and increased faith.” So when you have felt Christ’s bounty to you and by good deeds have cleared up your interest in eternal life, you have the greatest reason to cast yourselves on Christ again by faith and confidence. The whole business of our justification before God is carried on by a continual act of faith, from one act and degree to another.

(2) You must go to work with a spirit suiting the Gospel. Consider and understand your evidences and graces not in a legal perfection but as sprinkled with the blood of the covenant. If you look for love, fear, faith, hope in that perfection the law requires, the heart will still be kept unsettled; your business is to look to the truth rather than the measure. The man in Mark’s Gospel could with confidence plead his faith though humbled with sad remains of unbelief: “I do believe; help me overcome my unbelief!” (9:24). We must not give false testimony against other people, much less against ourselves, and must therefore acknowledge a little good, even if it is in the midst of much evil.

(3) You must set to work prudently, understanding the nature of signs and the time to use them; everything is beautiful in its season. There are times when graces are not visible. In darkness we can see neither black nor white. In times of great dejection and discouragement the work of a Christian is not to try but to believe. “Who among you fears the LORD and obeys the word of his servant? Let him who walks in the dark, who has no light, trust in the name of the LORD and rely on his God” (Isaiah 50:10). It is most seasonable to encourage the soul to acts of faith and to reflect on the absolute promises, rather than on conditional ones. The absolute promises were intended by God as encouragements to such distressed souls. To a loose, ungodly spirit, an absolute promise is like poison; to a dejected spirit, like cheering wine. When the soul lies under fear and a sense of guilt, it is unable to judge; therefore, examination only increases the trouble. But again when the heart is drowsy and careless, trial is most appropriate; and it is best to reflect on the conditional promises, that we may think about the qualifications before we take comfort. When the heart grows rusty and secure, it is good to use Nazianzen’s policy when his heart began to be corrupted with ease and pleasure: “I read the Lamentations of Jeremiah.” In all spiritual cases it is good to deal prudently, lest we put ourselves into the hands of our enemies and help Satan’s plans along.

(4) You must be humbly thankful, because everything comes from God. It is a vain spirit that is proud of what is borrowed or glories because he is more in debt than others: “Who makes you different from anyone else? What do you have that you did not receive?” (1 Corinthians 4:7). Whatever we find when we search, it must not be ascribed to free will but to free grace: “it is God who works in you to will and to act according to his good purpose” (Philippians 2:13). Free will establishes human merit; free grace checks it. The sun is not in debt to us because we borrow light from it, or the fountain because we draw water. Thus, lest pride taint the spirit by seeing our graces, it is good to reflect distinctly on God’s bounty and our own vileness.

Note 3. When he offered his son Isaac. Isaac is counted as offered because that is what Abraham intended. Serious intention to obey is accepted as obedience. God has given pardon on our intent to return: “I said, ‘I will confess my transgressions to the LORD’—and you forgave the guilt of my sin” (Psalm 32:5). But remember, your intentions must be like Abraham’s.

(1) They must be serious and resolved, for he prepared himself to do what he was commanded. When people hope to do tomorrow what they should do today, these are fleeting intentions of which God takes no notice: “he knows the secrets of the heart” (Psalm 44:21).

(2) They must be the sort that end in action unless something stops us. When is that?

a. When we are hindered, as Abraham was, by heaven. In his case it was by divine command; in our case it will be by providence: “Because it was in your heart to build a temple for my Name, you did well to have this in your heart” (1 Kings 8:18). When providence diverts us from doing what we intended, God accepts our intention.

b. When we are hindered by weakness. “I have the desire to do what is good, but I cannot carry it out” (Romans 7:18). The apostle could not attain what he wanted to do; in such a case God looks to what is in the heart.

So then:

a. This serves to comfort God’s people, who are very discouraged because they do not perform their duty as they want to. God notes your intention and judges you, as doctors do their patients —not by how much they eat, but by their appetite. Intentions and desires are works of God’s own stirring up, the free offering and motions of grace. We may be overruled in practice, but earnest intentions that make you do what you can are usually serious and genuine. The children of God, who cannot justify what they do, plead the inner desires of their hearts: “You know all things; you know that I love you” (John 21:17); “your servants who delight in revering your name” (Nehemiah 1:11).

b. This warns us to be careful of our intentions. Many people would be more wicked if they were not restrained. God notes what is in their hearts: “Anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:28). Seneca, too, says: “Purpose makes a man guilty, even if the act is restrained.” God took note of the king of Babylon’s intentions: “his purpose is to destroy, to put an end to many nations” (Isaiah 10:7). Inclinations should be watched over.

c. This shows God’s readiness to receive returning sinners. As soon as the will lays down the weapons of defiance and moves toward God, the Lord runs to embrace such a poor soul, that he may satisfy it with some early comforts. “Before they call I will answer; while they are still speaking I will hear” (Isaiah 65:24). Acts of grace often anticipate acts of duty. As soon as you set your face toward God, he runs towards you.

d. This shows how we should entertain God’s intentions and promises. Look on his promises with such certainty as if they were already fulfilled: “Fallen! Fallen is Babylon the Great” (Revelation 14:8). God can read duty in the intention; we have much more cause to read fulfillment in his promise. “Does he speak and then not act? Does he promise and not fulfill?” (Numbers 23:19). His will is not changeable like ours, nor is his power restricted.

Note 4. Offered his son Isaac on the altar. This is his great argument of the truth of Abraham’s faith. It is not an argument for faith producing every action, unless it produces actions like Abraham’s. Actions that make you deny yourself are troublesome but right. David scorned any service that cost nothing. Actions fit to test believers are those where we must deny our own reason, affections, and interest. Let us see what we can in this action of Abraham’s, so that we may go and do likewise.

(1) Note how great the temptation was. It was to offer his own son, the son of his love, his only son, a son longed for and obtained when “his body was as good as dead” and when “Sarah’s womb was also dead” (Romans 4:19). Indeed, he was the promised son (see Romans 9:9). If Abraham had only been contending with natural affection, it would have been a lot—love for one’s children is always vehement; but there were special reasons and arguments for his love for Isaac. But Abraham was not only to conflict with natural affection but with reason, and not only with reason but with faith. He was, as it were, to execute all his hopes; and all this was to be done by himself. With his own hand he was at one stroke to cut off all his comforts; the execution of such a sentence was as harsh and bitter to flesh and blood as to be his own executioner. Go outside in shame, you who can deny yourselves so little for God, who attempt duties only when they are easy and obvious, who never care to recover them out of the hands of difficulty and inconvenience. Can you give up all that is near and dear to you? Can you offer up your Isaac? Can you offer up your ease and pleasure for duty? Not every action is a trial of faith, but only those that make us deny ourselves.

(2) Consider how willing he was to obey. As Abraham is the pattern of believing, so also he is the pattern of obeying. He received the promises as a picture of our faith; he offered up his son as a picture of our obedience: see Hebrews 11:17.

a. He obeyed readily and willingly: “Early the next morning Abraham got up” (Genesis 22:3). Some people would have delayed all they could, but he was up early. Usually we restrict our duty rather than restrict ourselves; we do not set about our duty early.

b. He obeyed resolutely. He concealed it from his wife and servants, and from Isaac himself, so that he might not be diverted from his purpose. Who nowadays is so wise as to arrange things so that he may not be hindered from his duty?

c. He denied worldly reason. In difficult cases we seek to avoid the command instead of seeking how we shall obey it. If we had been tested like this, we would have questioned the vision or looked for some other meaning. But Abraham did not do so, though he had occasion enough, for he was divided between believing the promise and obeying the command. God tested him in his faith; his faith was to conflict with his natural reason, as well as his obedience conflicting with his natural desire. But “Abraham reasoned that God could raise the dead” (Hebrews 11:19), and he reconciled the commandment with the promise. How easily we could have slipped out at this door and disobeyed with religious arguments. But Abraham offered Isaac.

Commentary on Verse 22

You see that his faith and his actions were working together, and his faith was made complete by what he did. Having given the example, James now urges it upon the hypocrite who claims to have faith while cultivating an impure life.

You see. That is, it is clear. He tries to awaken the complacent worldly-liver by urging this example on his conscience.

That his faith and his actions were working together. This clause is given many senses. The Roman Catholics use it to prove that faith needs works for justification, as if works and faith were joint causes; but then the apostle would have said that actions worked together with his faith, and not faith with his actions. Among the orthodox it is expounded differently. The sense I prefer is that his faith did not rest in mere profession but was operative; it had efficacy and influence on his actions, working together with all other graces. It does not only exert itself in acts of believing but also in actions— deeds.

And his faith was made complete by what he did. This clause also has been twisted into several senses. The Roman Catholics deduce from it that in the work of justification faith receives its worth, value, and perfection from works—an idea prejudicial to the freeness of God’s love and contrary to the constant teaching of the Scriptures. Faith gives value to works rather than works to faith (see Romans 14:23 and Hebrews 11:1-6); works are so far from being chief, and the more perfect cause of justification, that they are not respected as that at all.

(1) Made complete [KJV, made perfect—Ed. note]. That is, say some, “made known and revealed,” as God’s strength is said to be “made perfect in weakness” (2Corinthians 12:9). No one will be so mad as to say that our strength adds anything to God’s power, which cannot increase or decrease and has no need of any help from human weakness. Faith is made complete because it has the benefit of being revealed and more particularly shows itself; so faith is made perfect—that is, it is more fully known and apparent. The reason this expression is used, some say, is, first, because things that excel suffer a kind of imperfection while they are kept private; and second, because faith comes to maturity and perfection of growth when it can produce its own particular actions. This sense is probable. But:

(2) Others understand it to mean that faith or profession of faith is not complete until works are joined with it, faith and works being the two essential parts that make up a believer. This interpretation suits the apostle’s intentions well enough.

(3) The exposition that I take to be most suitable is that faith working together with obedience is made perfect—that is, bettered and improved, just as our inner vigor is improved by physical exercise. In short, works do not complete faith by communicating their perfection to it but by stirring its own vigor.

Notes on Verse 22

Note 1. Faith influences all of a Christian’s actions. In Hebrews 11 faith is made the great principle; actions are spoken of that strictly speaking belong to other graces. We say the general won the day, though the private soldiers acted worthily in the field, because it was under his direction. In the same way, because all other graces march and are marshaled to fight under the direction of faith, the honor of the day is ascribed to faith. Faith has great influence on all aspects of the heavenly life.

(1) Faith has the advantage of a sweet principle: “faith expressing itself through love” (Galatians 5:6). It represents the love of God and then uses its sweetness as an argument; it urges by such melting entreaties that the believer cannot say no. Paul says, “I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20). When the soul is hesitant faith says, “Christ loved you and gave himself for you; he was not hesitant in the work of salvation.”

(2) Faith gives strong encouragement; it sees assistance in God’s power, acceptance in God’s grace, reward in God’s bounty. When you are weakened with doubt and discouragement faith says, “Do your best, and God will accept you.” When jealousy makes our heart faint and our hands feeble, faith shows the soul an angel standing at the altar with sweet incense (Revelation 8:3-4). Duty coming immediately out of our hands would smell bad; so Christ intercepts it, and it is perfumed at the hands of a mediator. Again, are you discouraged with weakness? Faith will reply, “You are weak, but God will enable you.” It is an advantage, not a discouragement, to be weak in ourselves, that we may be “strong in the Lord and in his mighty power” (Ephesians 6:10). When the bucket is empty, it can be filled from the ocean more easily. Paul says, “when I am weak, then I am strong” (2 Corinthians 12:10). There is no heart too dead for God to bring to life, and he is willing. First Chronicles 15:26 says, “God had helped the Levites” when the work was physical; God helped them by taking away their weariness. And he will certainly give inner strength all the more—more love, joy, hope, which are the strength of the soul (see Nehemiah 8:10). Again, if the heart is lazy and reluctant or is content with ease and pleasure, faith can present the glory of the reward, the pleasures at God’s right hand, etc.

(3) Faith breaks the power of the opposition. If the world stands in the way of duty, faith overcomes the world (see 1 John 5:4)—partly by bringing Christ into the combat, partly by spiritual replies and arguments. Reason tells us we must be for ourselves; faith tells us we must be for God. Reason says, “If I take this course, I shall be undone”; faith, by looking within the veil, sees that it is the only way to save all (2 Corinthians 3:15-17).

Well, then, from this we may infer:

(1) We need to get faith; there is as great a necessity of faith as of life. It is the life of our lives and the soul of our souls. God has arranged faith to be as necessary as Christ. What good will a deep well do us without a bucket? Whoever has a mind to work does not want to be without his tools; and who wants to be without faith if he is conscientious about his duty?

(2) Act it in all your works. No actions are good until faith works together with them; they are not acceptable, nor half so valuable: “By faith Abel offered” not only “a better sacrifice,” as our translation reads (Hebrews 11:4), but “more sacrifice,” as the Greek can be read. Faith is the best support you can have; worldly ends make us mangle duty, and doubts weaken us in duty.

Note 2. Faith is bettered and made more complete by acting. Neglect of our graces is why they decrease and decay; wells are the sweeter for draining. The apostle wishes Timothy to “fan into flame the gift of God” (2 Timothy 1:6). This is an allusion to the fire of the temple, which was always to be kept burning. Well, then, be much in duty, and draw out the actions of your graces. Many people are alive but not lively; decay imperceptibly leads to deadness.

Commentary on Verse 23

And the scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness,” and he was called God’s friend.

To strengthen the previous argument from the example of Abraham, James produces a testimony from Scripture to prove that Abraham had true faith and that Abraham was truly justified.

And the scripture was fulfilled. You will say, “How can this be, since that was said of Abraham long before?” Compare Genesis 15:6 with Genesis 22. And the apostle Paul says that Scripture was fulfilled in him before he was circumcised (Romans 4:10), which was before Isaac’s birth, and certainly before he was offered. Luther rejects James’s letter because of this, with some incivility of expression. The Roman Catholics seek to reconcile the matter by saying that though faith was credited to Abraham as righteousness before he offered Isaac, James proves that faith was not enough to justify him; he also needed actions, for, they say, his righteousness was not complete and full until it was made perfect by the addition of actions.

Note that a Scripture is said to be fulfilled in several senses— sometimes when the main point of the passage is urged; at other times when a similar case happens, and so a Scripture is quoted and said to be fulfilled not by way of argument but allusion (and a note is given by which the allusive sense may be distinguished from the main sense). When a text is quoted properly, the writer says, “that it might be fulfilled,” thus noting the aim of the passage. When it is quoted by allusion or to give a parallel case, the writer says, “then it was fulfilled,” implying that a parallel case occurred. So here it says, the scripture was fulfilled—that is, at this instance of his faith it might again be said that faith was credited to him as righteousness.

We may accept this exposition all the more because this sacrifice of his son (Genesis 22) was a greater demonstration of his faith than the sacrifice mentioned in Genesis 15. Things are said to be fulfilled when they are most clearly demonstrated, as in Acts 13:32-33 where the words “You are my Son; today I have become your Father” are said to be fulfilled at Christ’s resurrection, because then he “was declared with power to be the Son of God” (Romans 1:4). So it is here; this being the evident demonstration of Abraham’s faith, it appeared how truly it was said of him that he “believed God, and it was credited to him as righteousness.” By that action he declared that he had a true, justifying faith, and therefore the Lord says after this trial, “Now I know that you fear God” (Genesis 22:12).

“Abraham believed God, and it was credited to him as righteousness.” The original meaning of the phrase it was credited to him as righteousness is only to show that the thing was approved and accepted by God. It is often used in this way in the Old Testament, as when Phinehas’ zeal is said to be “credited to him as righteousness” (Psalm 106:31). Therefore in this phrase the Scripture does not declare what the matter of our justification is, but only what value the Lord chooses to p u t upon acts of faith or obedience when they are performed in the face of difficulty and discouragement.

And he was called God’s friend. The apostle says he was called— that is, he was; compare Isaiah 48:8, “you were called a rebel from birth”—that is, you were a rebel. So also in the New Testament: “that we should be called children of God” (1 John 3:1)—that is, that we should be children of God. Or else it alludes to the solemn name Abraham is given in Scripture, as in Isaiah 41:8, “you, O Israel … you descendants of Abraham my friend.” See also 2 Chronicles 20:7. This title was given to Abraham because of his frequent communion with God—he often had visions—and because of his frequent covenanting with God—a great condescension, such as earthly kings offer only to their equals and friends. Therefore, in the passages where this title is given to Abraham, it has something to do with the covenant; and here it is said to be given to him for that testimony of his faith and obedience in offering Isaac, when the covenant was solemnly renewed and confirmed to him by oath.

Notes on Verse 23

Note 1. Actions ratify the Spirit’s witness. The apostle says, The scripture was fulfilled—that is, it was seen that Abraham was indeed a believer, according to God’s testimony. Sometimes the Spirit assures us by speaking to us through some inward whisper and voice, sometimes by implanting gracious dispositions, as it were writing his mind in us. It is good when we are aware of both. To look to works is the best way to prevent delusion. There is no deceit here, as in flashy joys. Fanatics are often deceived by sudden flashes of comfort. Actions, being a more palpable and constant pledge of the Spirit, bring a more solid joy: “This is how we know that we belong to the truth, and how we set our hearts at rest in his presence” (1 John 3:19)—that is, by real acts of love and charity. Flashes of comfort are only sweet and delightful while they are felt; but it is said of grace that “God’s seed remains in him” (1 John 3:9), and “the anointing you received from him remains in you” (1 John 2:27). This is a lasting glory and the continual food of the soul, whereas those ravishings are like delicacies that God offers his people in times of festivity.

(1) Learn, then, that good works are not doubtful evidence. People of dark spirits will always be raising scruples, but the fault is in the people, not the evidence.

(2) Learn, too, to approve yourselves to God with all good conscience in times of trial; this will make good those imperfect whispers in your souls concerning your interest in Christ. Do as Abraham did: when called, he left his country; though he was childless, he believed the promise of numerous descendants; when God tested him, he offered Isaac. When God tries your faith or obedience with some difficulty, that especially is the time to gain assurance by being found faithful.

Note 2. Believers are God’s friends. This was not just Abraham’s title, but that of all the righteous. Thus Christ says, “Our friend Lazarus has fallen asleep” (John 11:11). More explicitly, he says, “I no longer call you servants.… Instead, I have called you friends” (John 15:15).

(1) We are God’s friends because we are perfectly reconciled to him in Christ. We were enemies by nature, but God not only pardoned us but received us into friendship (Colossians 1:21-22). God not only spares converts—he delights in them. We would not have been saved if we had not been lost; the fall made way for the more glorious restoration, just as a broken bone, when it is well set, is strongest at the crack.

(2) All dispensations and duties that pass between Christ and his friends are passed in a friendly way.

a. Communication of goods. Plutarch’s reasoning is good: “Friends have all things in common, but God is our friend, and therefore we cannot be in want”—a rare speech from a heathen. In the covenant God is ours, and we are his (Jeremiah 31:33 and 32:38- 39; Zechariah 13:9). Great as he is, he makes himself over to us; and so by a complete resignation we are given up to him. The covenant is like a marriage contract and may be illustrated by that of the prophet Hosea: “You are to live with me … and I will live with you” (Hosea 3:3). God makes over himself and all his power and mercy to us, so that nothing happens to us without it being a blessing. If it is so common a mercy as rain, “there will be showers of blessing” (Ezekiel 34:26). In the same way we give ourselves up to God, even in the slightest matters of enjoyment: “HOLY TO THE LORD will be inscribed on the bells of the horses” (Zechariah 14:20); everything is consecrated.

b. Communication of secrets. “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (John 15:15). Servants are only acquainted with what concerns their duty and work; the master commands but does not tell them the reason for the command. But now Christ had opened all the secrets of the Father concerning his own resurrection, the sending of the Holy Spirit, the calling of the Gentiles, the last judgment, eternal life, etc. And so you who lie close to Christ know his secrets: “Shall I hide from Abraham what I am about to do?” (Genesis 18:17). He will acquaint you with everything that concerns your salvation and peace. And on the other hand, believers open their secrets to God; they “have confidence to enter the Most Holy Place” (Hebrews 10:19; see also Ephesians 3:12). The word translated “with confidence” means “with liberty of speech” or, more strictly, liberty to speak all our mind. We may use some freedom with God and acquaint him with all our griefs and all our fears and all our wants and all our desires, as a friend would pour out his heart to another friend. As Exodus 33:11 says, “The LORD would speak to Moses face to face, as a man speaks with his friend.”

c. Correspondence of will and desires. True friendship is built on similarity of will. God and the soul will the same thing— holiness as the means, and God’s glory as the end: “You are my friends if you do what I command” (John 15:14).

d. Mutual delight. They delight in God, and God in them: “the LORD will take delight in you” (Isaiah 62:4)—in their persons, their graces, their duties. So also they delight in God, in their addresses to him, in his fellowship and presence. They cannot brook any distance, they cannot let a day pass without some communion with God.

e. God’s special favor and respect to them. Others have only common mercies, but they have saving mercies. They have “hidden manna” (Revelation 2:17), joys of which others cannot conceive.

So, then:

(1) Here is comfort to the righteous, to those who have found any friend-like affection in themselves towards God. God is your friend. You were enemies, but you are made near through Christ. God delights in your persons, in your prayers, in your graces, in your outward welfare. It is a great honor to be the King’s friend; you are favorites of heaven!

(2) Here is caution to you: your sins go nearest to God’s heart. It was sad to Christ to be betrayed by his own disciples; it is a similar grief to his Spirit when his laws are made void by his own friends.

Commentary on Verse 24

You see that a person is justified by what he does and not by faith alone.

You see. This follows either from the whole discourse or from the particular example of Abraham. James alludes to Paul’s manner of reasoning: “For we maintain that a man is justified by faith apart from observing the law” (Romans 3:28), and probably this discourse is intended to correct the abuse of that doctrine.

That a person is justified. That is, acquitted of hypocrisy; he is said to be justified, in our apostle’s phrase, when his faith appears to be good and right, or when he is found just and righteous, just as it is said of Christ that “he appeared in a body, was vindicated by the Spirit” (1 Timothy 3:16)—that is, he was proved to be God.

By what he does. That is, by the parts and offices of the holy life.

And not by faith alone. Not by merely professing faith, just assenting—which is so far from justifying that it is not properly faith.

The main work in the discussion of this verse is to reconcile James with Paul. The conclusions seem directly opposite: see Romans 3:28 and Galatians 2:16. Paul also brings the example of Abraham against justification by works. There has been much ado to reconcile this apparent difference. Some, on this ground, deny the authority of James’s letter; Luther did so, and many o f the early Lutherans did. The apostles, activated by the same Spirit of truth, could not deliver contrary assertions; and though people usually out of extreme hatred of one error embrace another, yet this cannot be imagined, without blasphemy, of those who were guided by infallible assistance. It shows more reverence to the Scriptures to seek to reconcile both passages than to deny the authority of one.

(1) The Roman Catholics say that Paul speaks of the first justification, by which a man, if unjust, is made just, and that by works he understands works done without faith and grace, by the sole power and force of free will; whereas James speaks of the second justification, whereby a just person is made more just, and by works he understands those that are performed in faith and by the help of divine grace. To this I answer:

a. It confuses justification with sanctification.

b. The distinction is false and has no ground in Scripture. We can merit nothing after we are in a good state, and we are saved by grace all our lives: “in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (Romans 1:17). If the righteousness by which a sinner is justified is wholly obtained by faith, there is no place for works at all. It is bad to associate nature with grace and to make man a co-worker in something in which God demands the sole glory.

c. It is little less than blasphemy to say that we are more just by our own works than by the merits of Christ received by faith, for they accept works to be the justification by which a person is made more just.

d. The phrase about being more just does not fit the apostle’s purpose, for he is not showing how our righteousness is increased, but who has an interest in it. Nor will the adversaries grant that those against whom the apostle argues had a first and real righteousness. And besides, their view is contradicted by the example of Rahab who, according to their explanation, cannot be said to be justified in their second way of justification, and yet in our apostle’s sense she is justified by works. Therefore, the Roman Catholic view will not remove the apparent contradiction between the apostles.

(2) The Arminians and Socinians go about it a different way. In order to deceive with a great appearance of fairness, they seem to ascribe everything to grace and to condemn the merit of all sorts of works because these are poor, weak, and imperfect. But they make new obedience the instrument of justification and say that God’s free grace is only seen in the acceptance of our imperfect obedience. They say that Paul, when he denies justification by works, understands b y works perfect obedience, such as the law required; and James only understands it as new obedience, which is the condition without which we are not justified. But to this I reply:

a. The apostle Paul does not only exclude the precise obedience of the law but the sincere obedience of the Gospel—all kinds of works—from the business of justification, as is seen in the frequent opposition of faith and works throughout the Scriptures. Take these for example: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God —not by works, so that no one can boast” (Ephesians 2:8-9). “And if by grace, then it is no longer by works; if it were, grace would no longer be grace” (Romans 11:6). The two ways of grace and works are incompatible. It was the error of those against whom Paul deals in his letters to rest half upon Christ and half upon works; and that is why he is so zealous everywhere in this argument: “You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace” (Galatians 5:4). For they went about to mix both the covenants and so wholly destroyed their own interest in that of grace.

b. It is a matter of dangerous consequence to set up works, under whatever pretense, as t h e matter or condition of our justification before God. It robs God of his glory and weakens the comfort of the creature. God’s glory suffers because whatever we ascribe to ourselves is taken away from God. Now when we make our own obedience the matter of condition of our righteousness, we glory in ourselves, contrary to what is said in Romans 4:2-3; and the creature suffers loss of comfort when his righteousness before God is built on so frail a foundation as his own obedience. The examples of the children of God, who are always at a loss in themselves, show how dangerous it is to rely on ourselves. Take a few passages: “How can a mortal be righteous before God? Though one wished to dispute with him, he could not answer him one time out of a thousand.… Even if I were innocent, my mouth would condemn me; if I were blameless, it would pronounce me guilty.… Even if I washed myself with soap and my hands with washing soda, you would plunge me into a slime pit so that even my clothes would detest me” (Job 9:2-3, 20, 30-31). So also David shows that he was never able to use this plea of justifying himself by his own obedience (Psalm 143:2 and 130:3).

And in the New Testament the saints abundantly disown their obedience and righteousness, not daring to trust it—not even their new obedience on Gospel terms: “My conscience is clear, but that does not make me innocent. It is the Lord who judges me” (1 Corinthians 4:4). Paul did what he was able and was conscious of no crime or unfaithfulness in his ministry; yet all this will not justify. So he wanted to be “found in him, not having a righteousness of my own” (Philippians 3:9). He dared not trust the inquiry and search of justice with any holiness of his own.

To clear this point more fully, let me briefly state a few propositions:

First, whoever wants to be accepted by God must be righteous: “Your eyes are too pure to look on evil” (Habakkuk 1:13). God cannot give a sinner, as a sinner, a good look.

Second, not every righteousness will suffice; it must be such as will endure the pure eyes of God’s glory. Hence those phrases righteous “in thy sight” (Psalm 143:2, KJV), “righteous in his sight” (Romans 3:20), and “something to boast about—but not before God” (Romans 4:2); see also Galatians 3:11 and elsewhere. Third, such a righteousness can be found in no one. Our obedience is a covering that is too short: “What is man, that he could be pure, or one born of woman, that he could be righteous?” (Job 15:14). “Who can stand in the presence of the LORD, this holy God?” (1 Samuel 6:20). The least defect leaves us open to the challenge of the law and the plea of justice.

Fourth, this righteousness is only to be had in Christ. That is why he is called “The LORD Our Righteousness” (Jeremiah 23:6), and why Paul says he “has become for us … our righteousness” (1 Corinthians 1:30). Therefore, we are bidden to “seek first his kingdom and his righteousness” (Matthew 6:33). We must seek God’s righteousness if we want to enter into God’s kingdom.

Fifth, this righteousness is made ours by faith. Ours it must be, as in the first proposition, and ours it is only by faith: “a righteousness that is by faith from first to last” (Romans 1:17). Christ’s righteousness is received by faith. It is the fittest and most selfdenying grace; it is the grace that begins our union with Christ. And when we are made one with Christ, we possess his righteousness and merit, as our right, for our comfort and use.

Sixth, those who receive Christ’s righteousness are also sanctified by him. New obedience is an inseparable companion of justification (see 1 Corinthians 1:30). By virtue of this union we have both: “if anyone is in Christ, he is a new creation” (2 Corinthians 5:17). So obedience is not the condition of justification but the evidence.

(3) The orthodox, though they differ somewhat in words and phrases, still agree in the same sense in reconciling James and Paul. Thus, some say Paul is arguing about the cause of justification and so excludes works, and James is arguing about the effects of justification and so enforces their presence. Others say Paul is arguing about how we are justified and James about how we shall give evidence that we are justified. One takes justification for acquittal from sin, the other for acquittal from hypocrisy; one takes it as the imputation of righteousness, the other as the declaration of righteousness. Other people say Paul is speaking about the role of faith and James about the quality of faith; Paul pleads for saving faith, and James pleads against mere assent. One speaks of justifying the person, the other of faith. All these answers are to the same effect, either subordinate to one another or differing only in expression.

Notes on Verse 24

Note 1. In the Scriptures there sometimes seems to be a difference, but there is no real conflict. The apparent difference is there for good reason. God wants to forestall errors on every side, and the expressions of Scripture are ordered so that one may relieve another. For example, some people hold that Christ had only an imaginary body and was man only in appearance; therefore, to show the reality of his human nature you have the expression “the Word became flesh” (John 1:14). Others, straining that expression, held that the Godhead changed into humanity. To correct this excess, we have another expression: “He appeared in a body” (1 Timothy 3:16).

Note 2. A mere profession of faith is not enough to acquit us of hypocrisy. Christ would not own those who professed his name but worked iniquity (see Matthew 7:21-23); so also the church should not recognize believers for mere profession of faith. Sadly, in these times we look more for gifts and ability of speech than good works, and empty prattle weighs more than real charity.

Commentary on Verse 25

In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction?

Here James gives another example. But why does he mention Rahab?

(1) Because this act of hers is made an effect of faith: “By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient” (Hebrews 11:31). It was indeed a great act of faith for one who had lived among the heathen to be persuaded of the power of the God of Israel and of the right they had to that land. Her faith was brought about in her by divine instinct, in response to the report that was given of God and his works.

(2) Because this example can well be joined with the previous one. Some might object that not everyone could go as far as Abraham, the great pattern of all believers. But the least faith must produce works as well as the greatest, and so James gives Rahab as an example of the weakest faith.

a. As for her person, she was a woman, a prostitute, and a heathen when God worked on her. With so many disadvantages, it is to be presumed this was as low an example as could be given.

b. As for the act itself, it was accompanied by weakness, by a lie, which indeed is here suppressed, or at least not mentioned, lest it should deface the glory of her faith.

(3) Because there might be some doubt about this example. They might object that mere profession was accounted faith in Rahab, and she was a prostitute. James replies that in Rahab the doctrine might be made good, for her faith, however weak, yielded some self-denying act or fruit.

But you will ask how this is pertinent to the purpose, to prove that pretense of faith without works is not enough to acquit us of hypocrisy. I answer that you must think of it like this: if she had only said to these messengers, “I believe the God of heaven and earth has given you this whole land to possess, yet I dare not show you any kindness in this city,” it would have been only the dead, barren sort of faith James discusses here. But this belief prevailed so far with her that she did something helpful for them, though she incurred present danger and the tortures that the rage of her citizens would inflict on her for harboring spies.

Now I come to the words:

In the same way. This relates to the previous example of Abraham.

Even Rahab the prostitute. Lyranus thinks that the word for prostitute was her proper name; others think it only indicates that she was a hostess, a woman who kept a tavern. But the article—the prostitute—and the fact that this is repeated as a notable circumstance seem to imply that she was indeed a woman of disrepute; and it is mere folly to excuse what God wants to be made known for his own glory.

Was … considered righteous for what she did. That is, she was shown to be sincere and honored by God before all the congregation. There was a special instruction to save her and her household when all her countrymen were slain, and afterwards she was joined in marriage with a prince of Israel.

When she gave lodging to the spies and sent them off in a different direction. The story is in Joshua 2. But is not this act questionable? Is it not treachery? Did she not sin against that love and faithfulness she owed to her country? She did not sin, because she had a warrant and a special revelation from God that the land of Canaan, and so her town, was given to the Israelites (Joshua 2:9- 11). And being won to the faith, she was to leave her Gentile family and be incorporated in the people of Israel and so was bound to promote their interest, as Calvin points out. But you will say, “If there was no sin, why was her action so good? Was it no more than civility or necessary prudence and caution, since she was persuaded of this?” I answer:

(1) There was much faith in it, in believing what she had heard of God in the wilderness and the desert places of Arabia and magnifying his power and ability to destroy them. The people of her city were in great strength, they thought themselves safe within their walls; but God had revealed the truth to her by some special instinct, and she was confident of Israel’s future success. And so, as Origen observes, she acknowledged what was past, believed what was present, and foretold what was to come.

(2) There was obedience in it, for whatever she did in this, she did out of reverence and fear of God, whom she knew to be the author of this war; and though there was some weakness in the action, it was mostly a duty.

(3) There was self-denial in it. It was an action that might have had very dangerous consequences for her; but to demonstrate her fidelity to God she overlooked the threats and cruelties of her own people.

Notes on Verse 25

Note 1. God may often choose the worst of sinners. Faith is acceptable in a prostitute; those who set out late for heaven often make more way than someone who professes faith early on. The only women counted in Christ’s genealogy are those who were stained with some infamy: idolatrous women, adulterous women, in Christ’s own line—such as Rahab, Ruth, Bathsheba, Tamar. Chrysostom gives the reason: “he came to save sinners, and therefore wanted to be known to come from sinners according to the flesh.” Manasses was received after witchcraft, Paul after blasphemy (1 Timothy 1:13), and all as precedents in which God would show mercy and long-suffering; so it is with Rahab here. So you will see that Matthew 21:31 says, “The tax collectors and the prostitutes are entering the kingdom of God ahead of you.” The most odious and despised sinners, when they turn to God by repentance, find grace and a place in Christ’s heart.

Note 2. The meanest faith must justify itself by works and gracious effects. Rahab, a Gentile convert, not only professed faith but preserved the spies. Do not let hypocrites plead that everyone is not like Abraham. Are you like Rahab? Can you produce any evidence of your faith? The meanest sort will show itself by some effect or other. The smallest faith, even if it is like a grain of mustard seed, will have some branches.

Note 3. Believers, even if they justify their profession, are still monuments of free grace. It is Rahab the prostitute, even though she was justified by works. The scars and marks of old sins remain not to our dishonor, but to God’s glory.

Note 4. Ordinary acts are gracious when they flow from faith and are done in obedience, as when Rahab received the messengers. Entertainment in such a case is not civility but religion. Even “a cup of cold water … because he is my disciple” (Matthew 10:42) is not courtesy but duty and will not lose its reward. In Hebrews 11 many civil and secular acts are ascribed to faith, such as fighting battles, saving children, etc., because they were directed by faith to spiritual ends and were performed by supernatural strength.

Note 5. The great trial of faith is in acts of self-denial. Such was Rahab’s, to prefer the will of God rather than the safety of her own country; and such was Abraham’s in the previous example. Selfdenial is the first thing that must be resolved in Christianity (Matthew 16:24). A person is not revealed when God’s way and his own lie together. Your great inquiry should be, “In what way have I denied myself for God?”

Note 6. God hides his eyes from the evil that is in our good actions. Here mention is made of receiving the messengers, but no mention of the lie. The person who drew Alexander, who had a scar on his face, drew him with his finger on the scar. God puts the finger of mercy on our scars. See 5:11—You have heard of Job’s perseverance; we have heard of his impatience, his cursing the day of his birth, etc., but no complaints are here mentioned.

Commentary on Verse 26

As the body without the spirit is dead, so faith without deeds is dead.

Here the apostle concludes the whole argument, showing how little is to be ascribed to an empty profession of faith without works. It is like the body without the spirit of life.

As the body without the spirit. In the [King James] margin we read breath, in the [NIV] text spirit. Many people prefer the marginal reading, because it is not “as the body without the soul,” but as the body without the spirit or breath. Cajetan is of this opinion, and his words are notable because they fully accord with Protestant teaching. “By spirit,” he says, “is not meant the soul, but the breath; for as the body of a beast is dead when it does not breathe, so faith without works is dead, breathing being the effect of life, as working is of living faith. So it is clear what the apostle means when he says that faith is dead without works, not that works are the soul of faith, but that works are the companions of faith, as breathing is inseparable from life.” By this exposition, their doctrine that charity is the soul of faith and their distinction between unformed and formed faith fall to the ground. However, I think the Greek word in the text is not to be translated “breath” but spirit or “soul,” the substance that gives life and movement to the body, for this is what the word means elsewhere: “Into your hands I commit my spirit” (Luke 23:46); “Lord Jesus, receive my spirit” (Acts 7:59).

The meaning is, then, that faith without works is like a body without a soul. And yet it does not follow that charity or works are the soul of faith, for the comparison does not hold in regard to animation but in regard to operation. As in the body without a soul there is only the outward shape but nothing to show life, so in empty profession of faith there is some appearance of faith, but no fruits to demonstrate its truth and life. It differs as much from faith as a carcass does from a living man.

Is dead. That is, it cannot perform the functions of life or of a man.

So faith without deeds. The Roman Catholics understand this to mean true, justifying faith. But dead faith cannot be true faith, just as a carcass is not a true man; and a true faith cannot be without works (see Galatians 5:6). We must understand this, then, to mean an external profession of belief, which because of some resemblance to what is true is called faith.

Is dead. That is, false or useless to all the ends and purposes of faith.

Notes on Verse 26

For practical notes, see verses 17 and 20. Here only note that mere profession, in respect to true faith, is only like a carcass. It is so in two respects:

(1) It is noisome like a rotten carcass, just as a worldly Christian is the carcass of a true Christian. When those who claim to be Christians but are worldly come near to Christ, he goes further off, as you would from what is offensive: “Away from me, you evildoers!” (Matthew 7:23). He cannot endure their presence.

(2) It is useless for all the purposes of faith. It cannot unite you to Christ so that you may possess his righteousness, nor give you a feeling of his Spirit. In short, it brings no glory to God and gives no comfort to the person who has it, nor any benefit to others; it is of no more use than a dead body when the spirit has gone.