1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
4 Are ye not then partial in yourselves, and are become judges of evil thoughts?
5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
7 Do not they blaspheme that worthy name by the which ye are called?
8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
12 So speak ye, and so do, as they that shall be judged by the law of liberty.
13 For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
15 If a brother or sister be naked, and destitute of daily food,
16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
17 Even so faith, if it hath not works, is dead, being alone.
18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
20 But wilt thou know, O vain man, that faith without works is dead?
21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
22 Seest thou how faith wrought with his works, and by works was faith made perfect?
23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
24 Ye see then how that by works a man is justified, and not by faith only.
25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
26 For as the body without the spirit is dead, so faith without works is dead also.
1 My G3450 brethren, G80 have G2192 not G3361 the faith G4102 of our G2257 Lord G2962 Jesus G2424 Christ, G5547 the Lord of glory, G1391 with G1722 respect of persons. G4382
2 For G1063 if G1437 there come G1525 unto G1519 your G5216 assembly G4864 a man G435 with a gold ring, G5554 in G1722 goodly G2986 apparel, G2066 and G1161 there come in G1525 also G2532 a poor man G4434 in G1722 vile G4508 raiment; G2066
3 And G2532 ye have respect G1914 to G1909 him that weareth G5409 the gay G2986 clothing, G2066 and G2532 say G2036 unto him, G846 Sit G2521 thou G4771 here G5602 in a good place; G2573 and G2532 say G2036 to the poor, G4434 Stand G2476 thou G4771 there, G1563 or G2228 sit G2521 here G5602 under G5259 my G3450 footstool: G5286
4 Are ye G1252 not G3756 then G2532 partial G1252 in G1722 yourselves, G1438 and G2532 are become G1096 judges G2923 of evil G4190 thoughts? G1261
5 Hearken, G191 my G3450 beloved G27 brethren, G80 Hath G1586 not G3756 God G2316 chosen G1586 the poor G4434 of this G5127 world G2889 rich G4145 in G1722 faith, G4102 and G2532 heirs G2818 of the kingdom G932 which G3739 he hath promised G1861 to them that love G25 him? G846
6 But G1161 ye G5210 have despised G818 the poor. G4434 Do G2616 not G3756 rich men G4145 oppress G2616 you, G5216 and G2532 draw G846 G1670 you G5209 before G1519 the judgment seats? G2922
7 Do G987 not G3756 they G846 blaspheme G987 that worthy G2570 name G3686 by G1909 the which ye G5209 are called? G1941
8 If G1487 G3305 ye fulfil G5055 the royal G937 law G3551 according to G2596 the scripture, G1124 Thou shalt love G25 thy G4675 neighbour G4139 as G5613 thyself, G4572 ye do G4160 well: G2573
9 But G1161 if G1487 ye have respect to persons, G4380 ye commit G2038 sin, G266 and are convinced G1651 of G5259 the law G3551 as G5613 transgressors. G3848
10 For G1063 whosoever G3748 shall keep G5083 the whole G3650 law, G3551 and yet G1161 offend G4417 in G1722 one G1520 point, he is G1096 guilty G1777 of all. G3956
11 For G1063 he that said, G2036 Do G3431 not G3361 commit adultery, G3431 said G2036 also, G2532 Do G5407 not G3361 kill. G5407 Now G1161 if G1487 thou commit G3431 no G3756 adultery, G3431 yet if G1161 thou kill, G5407 thou art become G1096 a transgressor G3848 of the law. G3551
12 So G3779 speak ye, G2980 and G2532 so G3779 do, G4160 as G5613 they that shall be G3195 judged G2919 by G1223 the law G3551 of liberty. G1657
13 For G1063 he shall have judgment G2920 without mercy, G448 that hath shewed G4160 no G3361 mercy; G1656 and G2532 mercy G1656 rejoiceth against G2620 judgment. G2920
14 What G5101 doth it profit, G3786 my G3450 brethren, G80 though G1437 a man G5100 say G3004 he hath G2192 faith, G4102 and G1161 have G2192 not G3361 works? G2041 can G1410 G3361 faith G4102 save G4982 him? G846
15 If G1437 G1161 a brother G80 or G2228 sister G79 be G5225 naked, G1131 and G2532 destitute G3007 G5600 of daily G2184 food, G5160
16 And G1161 one G5100 of G1537 you G5216 say G2036 unto them, G846 Depart G5217 in G1722 peace, G1515 be ye warmed G2328 and G2532 filled; G5526 notwithstanding G1161 ye give G1325 them G846 not G3361 those things which are needful G2006 to the body; G4983 what G5101 doth it profit? G3786
17 Even G2532 so G3779 faith, G4102 if G3362 it hath G2192 not G3362 works, G2041 is G2076 dead, G3498 being alone. G2596 G1438
18 Yea, G235 a man G5100 may say, G2046 Thou G4771 hast G2192 faith, G4102 and I G2504 have G2192 works: G2041 shew G1166 me G3427 thy G4675 faith G4102 without G1537 thy G4675 works, G2041 and I G2504 will shew G1166 thee G4671 my G3450 faith G4102 by G1537 my G3450 works. G2041
19 Thou G4771 believest G4100 that G3754 there is G2076 one G1520 God; G2316 thou doest G4160 well: G2573 the devils G1140 also G2532 believe, G4100 and G2532 tremble. G5425
20 But G1161 wilt G2309 thou know, G1097 O G5599 vain G2756 man, G444 that G3754 faith G4102 without G5565 works G2041 is G2076 dead? G3498
21 Was G1344 not G3756 Abraham G11 our G2257 father G3962 justified G1344 by G1537 works, G2041 when he had offered G399 Isaac G2464 his G846 son G5207 upon G1909 the altar? G2379
22 Seest thou G991 how G3754 faith G4102 wrought G4903 with his G846 works, G2041 and G2532 by G1537 works G2041 was G5048 faith G4102 made perfect? G5048
23 And G2532 the scripture G1124 was fulfilled G4137 which saith, G3004 G1161 Abraham G11 believed G4100 God, G2316 and G2532 it was imputed G3049 unto him G846 for G1519 righteousness: G1343 and G2532 he was called G2564 the Friend G5384 of God. G2316
24 Ye see G3708 then G5106 how that G3754 by G1537 works G2041 a man G444 is justified, G1344 and G2532 not G3756 by G1537 faith G4102 only. G3440
25 Likewise G3668 G1161 also G2532 was G1344 not G3756 Rahab G4460 the harlot G4204 justified G1344 by G1537 works, G2041 when she had received G5264 the messengers, G32 and G2532 had sent them out G1544 another G2087 way? G3598
26 For G1063 as G5618 the body G4983 without G5565 the spirit G4151 is G2076 dead, G3498 so G3779 faith G4102 without G5565 works G2041 is G2076 dead G3498 also. G2532
1 My brethren, hold not the faith of our Lord Jesus Christ, `the Lord' of glory, with respect of persons.
2 For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing;
3 and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool;
4 Do ye not make distinctions among yourselves, and become judges with evil thoughts?
5 Hearken, my beloved brethren; did not God choose them that are poor as to the world `to be' rich in faith, and heirs of the kingdom which he promised to them that love him?
6 But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats?
7 Do not they blaspheme the honorable name by which ye are called?
8 Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well:
9 but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.
10 For whosoever shall keep the whole law, and yet stumble in one `point', he is become guilty of all.
11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law.
12 So speak ye, and so do, as men that are to be judged by a law of liberty.
13 For judgment `is' without mercy to him that hath showed no mercy: mercy glorieth against judgment.
14 What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him?
15 If a brother or sister be naked and in lack of daily food,
16 and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit?
17 Even so faith, if it have not works, is dead in itself.
18 Yea, a man will say, Thou hast faith, and I have works: show me thy faith apart from `thy' works, and I by my works will show thee `my' faith.
19 Thou believest that God is one; thou doest well: the demons also believe, and shudder.
20 But wilt thou know, O vain man, that faith apart from works is barren?
21 Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar?
22 Thou seest that faith wrought with his works, and by works was faith made perfect;
23 and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God.
24 Ye see that by works a man is justified, and not only by faith.
25 And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way?
26 For as the body apart from the spirit is dead, even so faith apart from works is dead.
1 My brethren, hold not, in respect of persons, the faith of the glory of our Lord Jesus Christ,
2 for if there may come into your synagogue a man with gold ring, in gay raiment, and there may come in also a poor man in vile raiment,
3 and ye may look upon him bearing the gay raiment, and may say to him, `Thou -- sit thou here well,' and to the poor man may say, `Thou -- stand thou there, or, Sit thou here under my footstool,' --
4 ye did not judge fully in yourselves, and did become ill-reasoning judges.
5 Hearken, my brethren beloved, did not God choose the poor of this world, rich in faith, and heirs of the reign that He promised to those loving Him?
6 and ye did dishonour the poor one; do not the rich oppress you and themselves draw you to judgment-seats;
7 do they not themselves speak evil of the good name that was called upon you?
8 If, indeed, royal law ye complete, according to the Writing, `Thou shalt love thy neighbour as thyself,' -- ye do well;
9 and if ye accept persons, sin ye do work, being convicted by the law as transgressors;
10 for whoever the whole law shall keep, and shall stumble in one `point', he hath become guilty of all;
11 for He who is saying, `Thou mayest not commit adultery,' said also, `Thou mayest do no murder;' and if thou shalt not commit adultery, and shalt commit murder, thou hast become a transgressor of law;
12 so speak ye and so do, as about by a law of liberty to be judged,
13 for the judgment without kindness `is' to him not having done kindness, and exult doth kindness over judgment.
14 What `is' the profit, my brethren, if faith, any one may speak of having, and works he may not have? is that faith able to save him?
15 and if a brother or sister may be naked, and may be destitute of the daily food,
16 and any one of you may say to them, `Depart ye in peace, be warmed, and be filled,' and may not give to them the things needful for the body, what `is' the profit?
17 so also the faith, if it may not have works, is dead by itself.
18 But say may some one, Thou hast faith, and I have works, shew me thy faith out of thy works, and I will shew thee out of my works my faith:
19 thou -- thou dost believe that God is one; thou dost well, and the demons believe, and they shudder!
20 And dost thou wish to know, O vain man, that the faith apart from the works is dead?
21 Abraham our father -- was not he declared righteous out of works, having brought up Isaac his son upon the altar?
22 dost thou see that the faith was working with his works, and out of the works the faith was perfected?
23 and fulfilled was the Writing that is saying, `And Abraham did believe God, and it was reckoned to him -- to righteousness;' and, `Friend of God' he was called.
24 Ye see, then, that out of works is man declared righteous, and not out of faith only;
25 and in like manner also Rahab the harlot -- was she not out of works declared righteous, having received the messengers, and by another way having sent forth?
26 for as the body apart from the spirit is dead, so also the faith apart from the works is dead.
1 My brethren, do not have the faith of our Lord Jesus Christ, [Lord] of glory, with respect of persons:
2 for if there come unto your synagogue a man with a gold ring in splendid apparel, and a poor man also come in in vile apparel,
3 and ye look upon him who wears the splendid apparel, and say, Do thou sit here well, and say to the poor, Do thou stand there, or sit here under my footstool:
4 have ye not made a difference among yourselves, and become judges having evil thoughts?
5 Hear, my beloved brethren: Has not God chosen the poor as to the world, rich in faith, and heirs of the kingdom, which he has promised to them that love him?
6 But *ye* have despised the poor [man]. Do not the rich oppress you, and [do not] *they* drag you before [the] tribunals?
7 And [do not] *they* blaspheme the excellent name which has been called upon you?
8 If indeed ye keep [the] royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well.
9 But if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.
10 For whoever shall keep the whole law and shall offend in one [point], he has come under the guilt of [breaking] all.
11 For he who said, Thou shalt not commit adultery, said also, Thou shalt not kill. Now if thou dost not commit adultery, but killest, thou art become transgressor of [the] law.
12 So speak ye, and so act, as those that are to be judged by [the] law of liberty;
13 for judgment [will be] without mercy to him that has shewn no mercy. Mercy glories over judgment.
14 What [is] the profit, my brethren, if any one say he have faith, but have not works? can faith save him?
15 Now if a brother or a sister is naked and destitute of daily food,
16 and one from amongst you say to them, Go in peace, be warmed and filled; but give not to them the needful things for the body, what [is] the profit?
17 So also faith, if it have not works, is dead by itself.
18 But some one will say, *Thou* hast faith and *I* have works. Shew me thy faith without works, and *I* from my works will shew thee my faith.
19 *Thou* believest that God is one. Thou doest well. The demons even believe, and tremble.
20 But wilt thou know, O vain man, that faith without works is dead?
21 Was not Abraham our father justified by works when he had offered Isaac his son upon the altar?
22 Thou seest that faith wrought with his works, and that by works faith was perfected.
23 And the scripture was fulfilled which says, Abraham believed God, and it was reckoned to him as righteousness, and he was called Friend of God.
24 Ye see that a man is justified on the principle of works, and not on the principle of faith only.
25 But was not in like manner also Rahab the harlot justified on the principle of works, when she had received the messengers and put [them] forth by another way?
26 For as the body without a spirit is dead, so also faith without works is dead.
1 My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality.
2 For if a man with a gold ring, in fine clothing, comes into your assembly, and a poor man in filthy clothing also comes in;
3 and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool;"
4 haven't you shown partiality among yourselves, and become judges with evil thoughts?
5 Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he promised to those who love him?
6 But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts?
7 Don't they blaspheme the honorable name by which you are called?
8 However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well.
9 But if you show partiality, you commit sin, being convicted by the law as transgressors.
10 For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all.
11 For he who said, "Do not commit adultery," said also, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law.
12 So speak, and so do, as men who are to be judged by a law of freedom.
13 For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
14 What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him?
15 And if a brother or sister is naked and in lack of daily food,
16 and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it?
17 Even so faith, if it has no works, is dead in itself.
18 Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith.
19 You believe that God is one. You do well. The demons also believe, and shudder.
20 But do you want to know, vain man, that faith apart from works is dead?
21 Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar?
22 You see that faith worked with his works, and by works faith was perfected;
23 and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God.
24 You see then that by works, a man is justified, and not only by faith.
25 In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way?
26 For as the body apart from the spirit is dead, even so faith apart from works is dead.
1 My brothers, if you have the faith of our Lord Jesus Christ of glory, do not take a man's position into account.
2 For if a man comes into your Synagogue in fair clothing and with a gold ring, and a poor man comes in with dirty clothing,
3 And you do honour to the man in fair clothing and say, Come here and take this good place; and you say to the poor man, Take up your position there, or be seated at my feet;
4 Is there not a division in your minds? have you not become judges with evil thoughts?
5 Give ear, my dear brothers; are not those who are poor in the things of this world marked out by God to have faith as their wealth, and for their heritage the kingdom which he has said he will give to those who have love for him?
6 But you have put the poor man to shame. Are not the men of wealth rulers over you? do they not take you by force before their judges?
7 Do they not say evil of the holy name which was given to you?
8 But if you keep the greatest law of all, as it is given in the holy Writings, Have love for your neighbour as for yourself, you do well:
9 But if you take a man's position into account, you do evil, and are judged as evil-doers by the law.
10 For anyone who keeps all the law, but makes a slip in one point, is judged to have gone against it all.
11 For he who said, Do not be untrue in married life, is the same who said, Put no man to death. Now if you are not untrue in married life, but you put a man to death, the law is broken.
12 Let your words and your acts be those of men who are to be judged by the law which makes free.
13 For the man who has had no mercy will be judged without mercy, but mercy takes pride in overcoming judging.
14 What use is it, my brothers, for a man to say that he has faith, if he does nothing? will such a faith give him salvation?
15 If a brother or a sister is without clothing and in need of the day's food,
16 And one of you says to them, Go in peace, be warm and full of food; but you do not give them the things of which their bodies have need, what profit is there in this?
17 Even so faith without works is dead.
18 But a man may say, You have faith and I have works; let me see your faith without your works, and I will make my faith clear to you by my works.
19 You have the belief that God is one, and you do well: the evil spirits have the same belief, shaking with fear.
20 Do you not see, O foolish man, that faith without works is of no use?
21 Was not the righteousness of Abraham our father judged by his works, when he made an offering of Isaac his son on the altar?
22 You see that his faith was helping his works and was made complete by them;
23 And the holy Writings were put into effect which said, And Abraham had faith in God and it was put to his account as righteousness; and he was named the friend of God.
24 You see that a man's righteousness is judged by his works and not by his faith only.
25 And in the same way, was not the righteousness of Rahab, the loose woman, judged by her works, when she took into her house those who were sent and let them go out by another way?
26 For as the body without the spirit is dead even so faith without works is dead.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on James 2
Commentary on James 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Jas 2:1-26. The Sin of Respect of Persons: Dead, Unworking Faith Saves No Man.
James illustrates "the perfect law of liberty" (Jas 1:25) in one particular instance of a sin against it, concluding with a reference again to that law (Jas 2:12, 13).
1. brethren—The equality of all Christians as "brethren," forms the groundwork of the admonition.
the faith of … Christ—that is, the Christian faith. James grounds Christian practice on Christian faith.
the Lord of glory—So 1Co 2:8. As all believers, alike rich and poor, derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly fortune, the sin in question is peculiarly inconsistent with His "faith." Bengel, making no ellipsis of "the Lord," explains "glory" as in apposition with Christ who is THE GLORY (Lu 2:32); the true Shekinah glory of the temple (Ro 9:4). English Version is simpler. The glory of Christ resting on the poor believer should make him be regarded as highly by "brethren" as his richer brother; nay, more so, if the poor believer has more of Christ's spirit than the rich brother.
with respect of persons—literally, "in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.
2, 3. "If there chance to have come" [Alford].
assembly—literally, "synagogue"; this, the latest honorable use, and the only Christian use of the term in the New Testament, occurs in James's Epistle, the apostle who maintained to the latest possible moment the bonds between the Jewish synagogue and the Christian Church. Soon the continued resistance of the truth by the Jews led Christians to leave the term to them exclusively (Re 3:9). The "synagogue" implies a mere assembly or congregation not necessarily united by any common tie. "Church," a people bound together by mutual ties and laws, though often it may happen that the members are not assembled [Trench and Vitringa]. Partly from James' Hebrew tendencies, partly from the Jewish Christian churches retaining most of the Jewish forms, this term "synagogue" is used here instead of the Christian term "Church" (ecclesia, derived from a root, "called out," implying the union of its members in spiritual bonds, independent of space, and called out into separation from the world); an undesigned coincidence and mark of truth. The people in the Jewish synagogue sat according to their rank, those of the same trade together. The introduction of this custom into Jewish Christian places of worship is here reprobated by James. Christian churches were built like the synagogues, the holy table in the east end of the former, as the ark was in the latter; the desk and pulpit were the chief articles of furniture in both alike. This shows the error of comparing the Church to the temple, and the ministry to the priesthood; the temple is represented by the whole body of worshippers; the church building was formed on the model of the synagogue. See Vitringa [Synagogue and Temple].
goodly apparel … gay clothing—As the Greek, is the same in both, translate both alike, "gay," or "splendid clothing."
3. have respect to him, &c.—though ye know not who he is, when perhaps he may be a heathen. It was the office of the deacons to direct to a seat the members of the congregation [Clement of Rome, Apostolical Constitutions, 2.57, 58].
unto him—not in the best manuscripts. Thus "thou" becomes more demonstratively emphatic.
there—at a distance from where the good seats are.
here—near the speaker.
under my footstool—not literally so; but on the ground, down by my footstool. The poor man must either stand, or if he sits, sit in a degrading position. The speaker has a footstool as well as a good seat.
4. Are ye not … partial—literally, "Have ye not made distinctions" or "differences" (so as to prefer one to another)? So in Jude 22.
in yourselves—in your minds, that is, according to your carnal inclination [Grotius].
are become judges of evil thoughts—The Greek words for "judges" and for "partial," are akin in sound and meaning. A similar translation ought therefore to be given to both. Thus, either for "judges," &c. translate, "distinguishers of (that is, according to your) evil thoughts"; or, do ye not partially judge between men, and are become evilly-thinking judges (Mr 7:21)? The "evil thoughts" are in the judges themselves; as in Lu 18:6, the Greek, "judge of injustice," is translated, "unjust judge." Alford and Wahl translate, "Did ye not doubt" (respecting your faith, which is inconsistent with the distinctions made by you between rich and poor)? For the Greek constantly means "doubt" in all the New Testament. So in Jas 1:6, "wavering." Mt 21:21; Ac 10:20; Ro 4:20, "staggered not." The same play on the same kindred words occurs in the Greek of Ro 14:10, 23, "judge … doubteth." The same blame of being a judge, when one ought to be an obeyer, of the law is found in Jas 4:11.
5. Hearken—James brings to trial the self-constituted "judges" (Jas 2:4).
poor of this world—The best manuscripts read, "those poor in respect to the world." In contrast to "the rich in this world" (1Ti 6:17). Not of course all the poor; but the poor, as a class, furnish more believers than the rich as a class. The rich, if a believer, renounces riches as his portion; the poor, if an unbeliever, neglects that which is the peculiar advantage of poverty (Mt 5:3; 1Co 1:26, 27, 28).
rich in faith—Their riches consist in faith. Lu 12:21, "rich toward God." 1Ti 6:18, "rich in good works" (Re 2:9; compare 2Co 8:9). Christ's poverty is the source of the believer's riches.
kingdom … promised—(Lu 12:32; 1Co 2:9; 2Ti 4:8).
6. The world's judgment of the poor contrasted with God's.
ye—Christians, from whom better things might have been expected; there is no marvel that men of the world do so.
despised—literally, "dishonored." To dishonor the poor is to dishonor those whom God honors, and so to invert the order of God [Calvin].
rich—as a class.
oppress—literally, "abuse their power against" you.
draw you—Translate, "is it not they (those very persons whom ye partially prefer, Jas 2:1-4) that drag you (namely, with violence)" [Alford].
before … judgment seats—instituting persecutions for religion, as well as oppressive lawsuits, against you.
7. "Is it not they that blaspheme?" &c. as in Jas 2:6 [Alford]. Rich heathen must here chiefly be meant; for none others would directly blaspheme the name of Christ. Only indirectly rich Christians can be meant, who, by their inconsistency, caused His name to be blasphemed; so Eze 36:21, 22; Ro 2:24. Besides, there were few rich Jewish Christians at Jerusalem (Ro 15:26). They who dishonor God's name by wilful and habitual sin, "take (or bear) the Lord's name in vain" (compare Pr 30:9, with Ex 20:7).
that worthy name—which is "good before the Lord's saints" (Ps 52:9; 54:6); which ye pray may be "hallowed" (Mt 6:9), and "by which ye are called," literally, "which was invoked" or, "called upon by you" (compare Ge 48:16; Isa 4:1, Margin; Ac 15:17), so that at your baptism "into the name" (so the Greek, Mt 28:19) of Christ, ye became Christ's people (1Co 3:23).
8. The Greek may be translated, "If, however, ye fulfil," &c., that is, as Alford, after Estius, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies; if you choose to observe the royal law … well and good; but respect of persons is a breach of that law." I think the translation is, "If in very deed (or 'indeed on the one hand') ye fulfil the royal law … ye do well, but if (on the other hand) ye respect persons, ye practice sin." The Jewish Christians boasted of, and rested in, the "law" (Ac 15:1; 21:18-24; Ro 2:17; Ga 2:12). To this the "indeed" alludes. "(Ye rest in the law): If indeed (then) ye fulfil it, ye do well; but if," &c.
royal—the law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law is the royal law of love, and that law, like Himself, reigns supreme. He "is no respecter of persons"; therefore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty (Jas 2:12). The law is the "whole"; "the (particular) Scripture" (Le 19:18) quoted is a part. To break a part is to break the whole (Jas 2:10).
ye do well—being "blessed in your deed" ("doing," Margin) as a doer, not a forgetful hearer of the law (Jas 1:25).
9. Respect of persons violates the command to love all alike "as thyself."
ye commit sin—literally, "ye work sin," Mt 7:23, to which the reference here is probably, as in Jas 1:22. Your works are sin, whatever boast of the law ye make in words (see on Jas 2:8).
convinced—Old English for "convicted."
as transgressors—not merely of this or that particular command, but of the whole absolutely.
10. The best manuscripts read, "Whosoever shall have kept the whole law, and yet shall have offended (literally, 'stumbled'; not so strong as 'fall,' Ro 11:11) in one (point; here, the respecting of persons), is (hereby) become guilty of all." The law is one seamless garment which is rent if you but rend a part; or a musical harmony which is spoiled if there be one discordant note [Tirinus]; or a golden chain whose completeness is broken if you break one link [Gataker]. You thus break the whole law, though not the whole of the law, because you offend against love, which is the fulfilling of the law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose out parts of the law to keep, which suit our whim, while we neglect others.
11. He is One who gave the whole law; therefore, they who violate His will in one point, violate it all [Bengel]. The law and its Author alike have a complete unity.
adultery … kill—selected as being the most glaring cases of violation of duty towards one's neighbor.
12. Summing up of the previous reasonings.
speak—referring back to Jas 1:19, 26; the fuller discussion of the topic is given Jas 3:5-12.
judged by the law of liberty—(Jas 1:25); that is, the Gospel law of love, which is not a law of external constraint, but of internal, free, instinctive inclination. The law of liberty, through God's mercy, frees us from the curse of the law, that henceforth we should be free to love and obey willingly. If we will not in turn practice the law of love to our neighbor, that law of grace condemns us still more heavily than the old law, which spake nothing but wrath to him who offended in the least particular (Jas 2:13). Compare Mt 18:32-35; Joh 12:48; Re 6:16, "Wrath of the (merciful) Lamb."
13. The converse of, "Blessed are the merciful, for they shall obtain mercy" (Mt 5:7). Translate, "The judgment (which is coming on all of us) shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been [Bengel]. "Mercy" here corresponds to "love," Jas 2:8.
mercy rejoiceth against judgment—Mercy, so far from fearing judgment in the case of its followers, actually glorifieth against it, knowing that it cannot condemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards them, producing mercy on their part towards their fellow men, makes them to triumph over judgment, which all in themselves otherwise deserve.
14. James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (Jas 2:1), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (Ro 2:3, 13, 23). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare Jas 2:21, 23, 25, with Ro 4:3; Heb 11:17, 31; and Jas 2:14, 24, with Ro 3:28; Ga 2:16). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul's doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (Tit 2:14; 3:8). "Believing and doing are blood relatives" [Rutherford].
What doth it profit—literally, "What is the profit?"
though a man say—James' expression is not, "If a man have faith," but "if a man say he hath faith"; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptized," and yet had "neither part nor lot in this matter," for his "heart," as his words and works evinced, was not right in the sight of God. Alford wrongly denies that "say" is emphatic. The illustration, Jas 2:16, proves it is: "If one of you say" to a naked brother, "Be ye warmed, notwithstanding ye give not those things needful." The inoperative profession of sympathy answering to the inoperative profession of faith.
can faith save him—rather, "can such a faith (literally, 'the faith') save him?"—the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called "wisdom," though not true wisdom, Jas 3:15. The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.
15. The Greek is, "But if," &c.: the "But" taking up the argument against such a one as "said he had faith, and yet had not works," which are its fruits.
a brother, &c.—a fellow Christian, to whom we are specially bound to give help, independent of our general obligation to help all our fellow creatures.
be—The Greek implies, "be found, on your access to them."
16. The habit of receiving passively sentimental impressions from sights of woe without carrying them out into active habits only hardens the heart.
one of you—James brings home the case to his hearers individually.
Depart in peace—as if all their wants were satisfied by the mere words addressed to them. The same words in the mouth of Christ, whose faith they said they had, were accompanied by efficient deeds of love.
be … warmed—with clothing, instead of being as heretofore "naked" (Jas 2:15; Job 31:20).
filled—instead of being "destitute of food" (Mt 15:37).
what doth it profit—concluding with the same question as at the beginning, Jas 2:14. Just retribution: kind professions unaccompanied with corresponding acts, as they are of no "profit" to the needy object of them, so are of no profit to the professor himself. So faith consisting in mere profession is unacceptable to God, the object of faith, and profitless to the possessor.
17. faith … being alone—Alford joins "is dead in itself." So Bengel, "If the works which living faith produces have no existence, it is a proof that faith itself (literally, 'in respect to itself') has no existence; that is, that what one boasts of as faith, is dead." "Faith" is said to be "dead in itself," because when it has works it is alive, and it is discerned to be so, not in respect to its works, but in respect to itself. English Version, if retained, must not be understood to mean that faith can exist "alone" (that is, severed from works), but thus: Even so presumed faith, if it have not works, is dead, being by itself "alone," that is, severed from works of charity; just as the body would be "dead" if alone, that is, severed from the spirit (Jas 2:26). So Estius.
18. "But some one will say": so the Greek. This verse continues the argument from Jas 2:14, 16. One may say he has faith though he have not works. Suppose one were to say to a naked brother, "Be warmed," without giving him needful clothing. "But someone (entertaining views of the need of faith having works joined to it) will say (in opposition to the 'say' of the professor)."
show me thy faith without thy works—if thou canst; but thou canst not SHOW, that is, manifest or evidence thy alleged (Jas 2:14, "say") faith without works. "Show" does not mean here to prove to me, but exhibit to me. Faith is unseen save by God. To show faith to man, works in some form or other are needed: we are justified judicially by God (Ro 8:33); meritoriously, by Christ (Isa 53:11); mediately, by faith (Ro 5:1); evidentially, by works. The question here is not as to the ground on which believers are justified, but about the demonstration of their faith: so in the case of Abraham. In Ge 22:1 it is written, God did tempt Abraham, that is, put to the test of demonstration the reality of his faith, not for the satisfaction of God, who already knew it well, but to demonstrate it before men. The offering of Isaac at that time, quoted here, Jas 2:21, formed no part of the ground of his justification, for he was justified previously on his simply believing in the promise of spiritual heirs, that is, believers, numerous as the stars. He was then justified: that justification was showed or manifested by his offering Isaac forty years after. That work of faith demonstrated, but did not contribute to his justification. The tree shows its life by its fruits, but it was alive before either fruits or even leaves appeared.
19. Thou—emphatic. Thou self-deceiving claimant to faith without works.
that there is one God—rather, "that God is one": God's existence, however, is also asserted. The fundamental article of the creed of Jews and Christians alike, and the point of faith on which especially the former boasted themselves, as distinguishing them from the Gentiles, and hence adduced by James here.
thou doest well—so far good. But unless thy faith goes farther than an assent to this truth, "the evil spirits (literally, 'demons': 'devil' is the term restricted to Satan, their head) believe" so far in common with thee, "and (so far from being saved by such a faith) shudder (so the Greek)," Mt 8:29; Lu 4:34; 2Pe 2:4; Jude 6; Re 20:10. Their faith only adds to their torment at the thought of having to meet Him who is to consign them to their just doom: so thine (Heb 10:26, 27, it is not the faith of love, but of fear, that hath torment, 1Jo 4:18).
20. wilt thou know—"Vain" men are not willing to know, since they have no wish to "do" the will of God. James beseeches such a one to lay aside his perverse unwillingness to know what is palpable to all who are willing to do.
vain—who deceivest thyself with a delusive hope, resting on an unreal faith.
without works—The Greek, implies separate from the works [Alford] which ought to flow from it if it were real.
is dead—Some of the best manuscripts read, "is idle," that is, unavailing to effect what you hope, namely, to save you.
21. Abraham … justified by works—evidentially, and before men (see on Jas 2:18). In Jas 2:23, James, like Paul, recognizes the Scripture truth, that it was his faith that was counted to Abraham for righteousness in his justification before God.
when he had offered—rather, "when he offered" [Alford], that is, brought as an offering at the altar; not implying that he actually offered him.
22. Or, "thou seest."
how—rather, "that." In the two clauses which follow, emphasize "faith" in the former, and "works" in the latter, to see the sense [Bengel].
faith wrought with his works—for it was by faith he offered his son. Literally, "was working (at the time) with his works."
by works was faith made perfect—not was vivified, but attained its fully consummated development, and is shown to be real. So "my strength is made perfect in weakness," that is, exerts itself most perfectly, shows how great it is [Cameron]: so 1Jo 4:17; Heb 2:10; 5:9. The germ really, from the first, contains in it the full-grown tree, but its perfection is not attained till it is matured fully. So Jas 1:4, "Let patience have her perfect work," that is, have its full effect by showing the most perfect degree of endurance, "that ye may be perfect," that is, fully developed in the exhibition of the Christian character. Alford explains, "Received its realization, was entirely exemplified and filled up." So Paul, Php 2:12, "Work out your own salvation": the salvation was already in germ theirs in their free justification through faith. It needed to be worked out still to fully developed perfection in their life.
23. scripture was fulfilled—Ge 15:6, quoted by Paul, as realized in Abraham's justification by faith; but by James, as realized subsequently in Abraham's work of offering Isaac, which, he says, justified him. Plainly, then, James must mean by works the same thing as Paul means by faith, only that he speaks of faith at its manifested development, whereas Paul speaks of it in its germ. Abraham's offering of Isaac was not a mere act of obedience, but an act of faith. Isaac was the subject of the promises of God, that in him Abraham's seed should be called. The same God calls on Abraham to slay the subject of His own promise, when as yet there was no seed in whom those predictions could be realized. Hence James' saying that Abraham was justified by such a work, is equivalent to saying, as Paul does, that he was justified by faith itself; for it was in fact faith expressed in action, as in other cases saving faith is expressed in words. So Paul states as the mean of salvation faith expressed. The "Scripture" would not be "fulfilled," as James says it was, but contradicted by any interpretation which makes man's works justify him before God: for that Scripture makes no mention of works at all, but says that Abraham's belief was counted to him for righteousness. God, in the first instance, "justifies the ungodly" through faith; subsequently the believer is justified before the world as righteous through faith manifested in words and works (compare Mt 25:35-37, "the righteous," Mt 25:40). The best authorities read, "But Abraham believed," &c.
and he was called the Friend of God—He was not so called in his lifetime, though he was so even then from the time of his justification; but he was called so, being recognized as such by all on the ground of his works of faith. "He was the friend (in an active sense), the lover of God, in reference to his works; and (in a passive sense) loved by God in reference to his justification by works. Both senses are united in Joh 15:14, 15" [Bengel].
24. justified and, not by faith only—that is, by "faith without (separated from: severed from) works," its proper fruits (see on Jas 2:20). Faith to justify must, from the first, include obedience in germ (to be developed subsequently), though the former alone is the ground of justification. The scion must be grafted on the stock that it may live; it must bring forth fruit to prove that it does live.
25. It is clear from the nature of Rahab's act, that it is not quoted to prove justification by works as such. She believed assuredly what her other countrymen disbelieved, and this in the face of every improbability that an unwarlike few would conquer well-armed numbers. In this belief she hid the spies at the risk of her life. Hence Heb 11:31 names this as an example of faith, rather than of obedience. "By faith the harlot Rahab perished not with them that believed not." If an instance of obedience were wanting. Paul and James would hardly have quoted a woman of previously bad character, rather than the many moral and pious patriarchs. But as an example of free grace justifying men through an operative, as opposed to a mere verbal faith, none could be more suitable than a saved "harlot." As Abraham was an instance of an illustrious man and the father of the Jews, so Rahab is quoted as a woman, and one of abandoned character, and a Gentile, showing that justifying faith has been manifested in those of every class. The nature of the works alleged is such as to prove that James uses them only as evidences of faith, as contrasted with a mere verbal profession: not works of charity and piety, but works the value of which consisted solely in their being proofs of faith: they were faith expressed in act, synonymous with faith itself.
messengers—spies.
had received … had sent—rather, "received … thrust them forth" (in haste and fear) [Alford].
another way—from that whereby they entered her house, namely, through the window of her house on the wall, and thence to the mountain.
26. Faith is a spiritual thing: works are material. Hence we might expect faith to answer to the spirit, works to the body. But James reverses this. He therefore does not mean that faith in all cases answers to the body; but the FORM of faith without the working reality answers to the body without the animating spirit. It does not follow that living faith derives its life from works, as the body derives its life from the animating spirit.