02.02. Chapter 2 - Verse 12

James 2:12. So speak ye, and so do, as they that shall be judged by the law of liberty.

Out of the whole discourse he inferreth a seasonable exhortation, that they would order their speeches and actions so as to endure the test and trial of the law, especially in the matter of impartial respects, because commanded by an impartial law. The reason of it lieth thus: Those that would be judged by the law should not omit the least part of it. But you desire to be judged by the moral law, evangelised or made a ‘law of liberty;’ in which term he hinteth the reinforcement of the duties of the law of Moses in the gospel, which doth as exactly require a care in our speeches and actions as the law; for though believers be freed from the terror of the law, yet not from the obedience of it; yea, if they continue in any known and allowed neglects, they lose their privilege, and are not judged by a law of liberty, but fall under the utmost rigour and severity of the sentence forementioned. So speak ye, and so do.—He joineth the matter hinted in the close of the former chapter concerning speech, James 1:26, and the matter of the present chapter, concerning impartial respects, together; and saith, ‘so speak,’ as relating to those directions; ‘so do,’ as relating to the present case; and the rather, because not only actions but speeches fall under the judgment of God and the law. As they that shall be judged.—Some read, ‘as those that will judge,’ as applying it to the direct context; and they make out the sense thus: In the Old Testament, differences of persons were not so expressly forbidden; but now, as differences of nation, so of relation, are taken away by the law of liberty: bond and free are all one in Christ, Galatians 3:28; and therefore you are to judge without any respect of persons. But this seemeth more argute than solid. It is better to keep our own reading, ‘as those that shall be judged;’ that is, either in conscience here, or rather at the tribunal of God hereafter. By the law of liberty.—The same is used in James 1:25. But what is the force of it here? The lowest reason may be, because their observance of rich men was servile, and the law commanded nobler and freer respects, more separate from base aims and self-advantage; or else in this expression the apostle may anticipate an objection which might be framed against the rigour of the former sentence; they might pretend they had an exemption by Christ. The apostle granteth there was a liberty, but not a license; for still there is a law, though to the elect a law of liberty; but, saith he, see that your interest be good. To wicked men it is still a bondage, and a hard yoke. Therefore, walk so that you may not be judged in a legal way, for then the least failing maketh you obnoxious to the curse; which rigour, if you would not undergo, see that you walk so that you may give evidence that you are come under the banner of love and the privileges of the gospel. And then, when you come to be judged, you will be judged upon gospel terms; other wise there is no liberty or freedom for any that allow themselves in the least breach or voluntary neglect, nothing to be expected but judgment without mercy. From this verse I observe:—

Obs. 1. That the law in the hands of Christ is a law of liberty.

1. It is a ‘law:’ 1 Corinthians 9:21, ‘I am not ἄνομος, without the law, but ἔννομος, under the law to Christ.’ There is a yoke, though not an insupportable burden. Though there be not rigour, yet there is a rule still. It is directive: ‘He hath showed thee, man, what is good,’ Micah 6:8. The acceptable will of God is discovered in the law of ten words, and the moral part of the scripture is but a commentary upon it. And it is also imperative. It is not arbitrary to us whether we will obey or no. Laws are obliging. The will of the creator being signified to us in the law, we are under the commanding power of it. Things moral and just are perpetually obliging: Romans 7:12, ‘The law is holy, and the commandment holy, just, and good.’ It is holy, it discovereth true strictness. It is just or suitable to those common notices of right and equity which are impressed upon the creature; and it is good, that is, profitable, useful for man. All which things infer a perpetual obligation; and if the law were not obliging, there could be no sin; for where there is no obligation, there is no transgression: 1 John 3:4, ‘Whosoever committeth sin, transgresseth the law; for sin is the transgression of the law.’ Now natural conscience would soon be offended at that doctrine that should make murder, incest, or adultery no sins; and therefore it is but the vain conceit of profane men in these times to think that the gospel freeth us from the obligation of the law because it freeth us from the curse of it, for then all duty would be will-worship, and sin but a fond conceit.

2. It is a ‘law of liberty;’ 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 rigour and exactness as that required. Life and glory is not offered upon such strict terms. We ought to aim at exactness of obedience, but not to despair if we cannot reach it. We are so far to eye perfect obedience, as if it were still the matter of our justification, as to be humbled for defects. A gracious heart cannot offend a good God without grief. Sin is still damning in its own nature, still a violation of a righteous law, still an affront to God. Nay, there are new arguments of humiliation, as sinning against God’s love and kindness, the forfeiting of our actual fruition of the comforts of the covenant, though not our right in it, &c. And as to be humbled for our defects, so to be as earnest in our endeavours. You have more reason to be strict, because you have more help. Lex jubet, gratia juvat—we have more advantages, and therefore we should have more care of duty: Php 3:11, ‘I press on, that if it be possible I may attain the resurrection from the dead;’ that is, the holiness of that state. A Christian’s actions are much below his aims. They have no grace that can be content with a little grace. So that you see we ought to look to the law’s utmost, though we be not judged by the law’s rigour. Failings not allowed are pardoned, and weaknesses passed by; the obedience required of us being not that of servants, but children: Malachi 3:17, ‘I will spare them, as a man spareth his only son.’

[2.] We are freed from the curse and condemnation. The law may condemn the actions, it cannot condemn the person. It judgeth actions according to their quality, but it hath no power over the person. So we are said to be ‘dead to the law,’ Galatians 2:19, and the law to us, Galatians 4:4-6, and therefore the apostle saith, οὐδὲν κατάκριμα, ‘There is not one condemnation to them that are in Christ,’ Romans 8:1. The curse may be proposed to a believer, but it cannot take hold of a believer. Not only colts, but horses already broken, need a bridle.

[3.] We are freed from the curse and irritation of the law: Romans 7:1-25, ‘Sin took occasion from the commandment.’ Carnal hearts grow worse for a restraint, as waters swell and rage when the course is stopped. The very prohibition is an occasional provocation; but to a gracious heart it is motive enough to a duty, because God willeth it.

[4.] We are freed from bondage and terrors. By natural men duties are done servilely, and out of slavish principles: ‘We have not received the spirit of bondage again unto fear,’ Romans 8:15. The great principle in the Old Testament, when the dispensation was more legal, was fear. Therefore it is said, ‘The fear of God is the beginning of wisdom,’ Prov. 9.; and ‘the whole duty of man is to fear God, and keep his commandments,’ Ecclesiastes 12:13. Fear is represented as the great principle of duty and worship in the Old Testament, as suitable to that dispensation. But in the New we read that ‘love constraineth,’ 2 Corinthians 5:14; that love ‘keepeth the commandments,’ 1 John 5:2, &c. To the old world God more discovered his will, to us his grace; and therefore our great constraint is to arise from love and sweetness.

Use. It showeth us the happiness of those which are in Christ: the law to a believer is a law of liberty; to another it is the law of bondage and death. We may ‘serve him without fear,’ Luke 1:57, that is, without slavish fear. Beasts are urged with goads, and things without life haled with cart-ropes; but Christians are led by sanctified affections, motives of grace, and considerations of gratitude. Oh! look to yourselves, then, whether you be in Christ or no. How sweet is this, when we are ‘free for righteousness,’ and do not complain of the commandment, but of sin, and the transgression is looked upon as a bondage, rather than duty! The same apostle that groaned under the body of death, delighted in the law of the Lord in the inward man, Romans 7:1-25. God’s restraints are not a bondage, but our own corruptions. And again, how sweet is this, when the command giveth us a warrant, and love a motive, and we can come before God as children, not as hirelings!

Obs. 2. That we shall be judged by the law at the last day see Romans 2:12, ‘As many as have sinned in the law shall be judged by the law.’ The apostle’s drift is to prove that all men out of Christ are under a condemnation, whether they had a law promulged or a law inbred; a law written in tables of stone, as the Jews; or in tables of the heart, as the Gentiles. All are judged according to the declarations of his will that God hath made to them: they that have gospel by gospel, or ‘the law of faith,’ Romans 3:31, ‘The words that I have spoken, shall judge them at the last day,’ John 12:48; they that have only the law of nature, by the law natural; they that had the law written, by the law of tables; believers, by the law of liberty, Christ’s obedience shall be put upon their score. However their actions are brought to be scanned by a law and rule, their faith shall be judged and approved by their works, which, though they be not the causes of glory, yet they are the evidences: as motion is not the cause of life, but the effect and token of it. That works are brought into judgment appeareth by that scheme, Matthew 25:35. So Revelation 20:12, ‘The books were opened, and every man was judged according to his works.’ The judge of the world will show that he doth rightly. The works of the wicked are produced as the merit of their ruin; the works of the godly, as evidences of glory: and therefore the apostle, when he speaketh of the process of God with the godly and wicked, he noteth the reward and the recompense of the godly in a different term and phrase: Romans 6:23, ‘The wages of sin is death, but the gift of God is eternal life.’ The works of the wicked are produced to show the equity of their wages; the works of the godly, to declare their interest in his gift. Well, then, if the law be the rule of judgment, then let it be so now. If your confidence will not stand before the word, it will not stand before Christ at his appearing. We might anticipate and prevent the sentence of that day if we would go to the law and to the testimony. This is usual in experience, that persons the more ignorant, the more presuming; and men that contemn and neglect the means of grace have highest hopes. The reason is, because they cherish a confidence which the word would soon confute; and therefore, out of a secret consciousness of their own guilt, shun that way of trial: ‘They come not to the light, lest their deeds should be reproved,’ John 3:20. Oh! if you dare not stand before the word now, as it is opened by a minister, what will you do when it is opened by Christ? Therefore when the word reproveth, regard it with all reverence and fear: This word judgeth me now, and it will judge me at the last day. Many fret at the light; as the Ethiopians once a year solemnly curse the sun. Oh! but how will they gnash the teeth when this word shall be brought against them at the coming of Christ in the clouds!

Again, if we shall be judged according to the measure of light and knowledge that we have of the law, it presseth us to bring forth fruits answerable to the dispensation of God. It is sad to put the finger in nature’s eye, much more to grow black and wanzy in the sunshine of the gospel. As God looketh to the rule, so to our proportions and measures of light: ‘If I had not spoken to them, they had had no sin,’ saith Christ; that is, no such sin, not that kind of sin, not so much sin. Gentiles shall answer for their knowledge, and we according to our proportions. In sins of knowledge there is more of sin; for according to the sense that we have of the law forbidding, so is sin increased, and there is more of malice; therefore apostates, who have most knowledge of the truth, are (as Arnobius saith) Maximi osores sui ordinis—the greatest enemies to their own order and profession; and suitable the prophet Hosea 5:2, ‘The revolters are profound to make slaughter.’ Certainly there is more unkindness to God when we sin against a direct sight and intuition of his will: and therefore David aggravateth his adultery, because it was committed after God had made him ‘to know wisdom in the inward part,’ Psalms 51:6; which certainly is the intent of the Hebrew text there, though we read somewhat otherwise in our translation. It is sad that after the law is written upon the heart, it should be transgressed; in such acts there is a kind of violence offered to the principles and suggestions of our own bosom.

Obs. 3. It is a great help to our Christian course to think of the day of judgment. They best prepare themselves to the spiritual battle that always hear the sound of that day’s trump. Do not think it is against the liberty of the gospel to think of these severe accounts, or a talk only for novices; it is useful for the children of God. Though they are delivered from the rigour of that day, yet they ought still to reflect upon it with reverence. I confess there are some servile reflections which beget nothing but torment and bondage in the spirit; these will not become the children of God. But still a holy awe and reverence is necessary; you will find it of special use to quicken you to Christian care and watchfulness. There are evangelical reflections which serve to make the spirit strict, but not servile. It is a fondness in them that think this argument is wholly legal. The apostle Paul maketh the doctrine of judgment to come to be a part of the gospel, Romans 2:16, ‘God will judge the secrets of all men according to my gospel,’ that is, according as I have taught in the dispensation of the gospel. And, indeed, it is a branch of the most glorious part of the doctrine of the gospel; Christ’s judging being the highest and most imperial act of his kingly office. The truth is, it is of excellent use to invite wicked men to repentance, and therefore Paul chose this argument at Athens, Acts 17:30-31, ‘He hath commanded all men to repent, because he hath appointed a day wherein he will judge the world in righteousness.’ Three reasons may be given why he useth that motive to them at first. One is intimated in the text, because it is a forcible and pressing motive to repentance; and the other two may be easily conjectured, or collected out of the context. As, secondly, to prevent their plea, that if they had been in a wrong way, they had found it a happy way; no judgment or plague had lighted upon them. The apostle anticipateth this objection by telling them, ‘at those days of ignorance God winked,’ but now taketh notice; and if they did not repent now, however they escaped here, they should be sure to meet with judgment to come. And, thirdly, because the heathens themselves had some kind of dread and expectation of such a day, conscience being but the counterpart of this doctrine; and, therefore, when Paul spake of ‘judgment to come, Felix trembled,’ though an heathen, Acts 24:25. The philosophers had some dreams of a severe day of accounts, as appeareth by Plato’s Gorgias, many passages in Tully, &c. And possibly herein the light of nature might be much helped by tradition; so that, for the first and inviting motive, it serveth excellently. Nay, the people of God, that are already brought into Christ, find a great deal of sweet use and profit by exercising their thoughts in it. The strictness of it serveth to scare them out of their own righteousness. Nothing but Christ’s righteousness will serve for Christ’s judgment: ‘That I may be found in him,’ &c., Php 3:9. When wrath cometh thus solemnly to make inquisition for sinners, it is comfortable to be ‘hidden in the cleft of the rock,’ to be ‘found in him.’ So also it is useful to make them more strict and watchful; that they may keep faith and grace in a constant exercise, and so be fit to meet the Lord when he cometh, with joy and boldness. The preacher, when he had propounded the whole duty of man, he enforceth it upon this motive, ‘For God shall bring every work to judgment,’ Ecclesiastes 12:13-14. And again, more faithful in their callings. Whatever things are omitted at the day of judgment, our carriage in our callings is chiefly noted and produced, it being that particular sphere to which we are limited and confined for serving the great ends of our creation. And as all callings are respected, so especially those high callings wherein there is some peculiar and special ministration to God, or some charge and employment for the public good. Paul himself, though a chosen vessel, a man of strong affections to Christ, yet thought need sometimes to use the spur; and though he professed that he chiefly acted out of the constraints of love, yet he also took the advantage of fear, ‘Knowing the terror of the Lord in that day, we persuade men,’ 2 Corinthians 5:11, implying that a reflection upon the severity and strictness of the day of judgment was a great enforcement to urge him to faithfulness in the ministry; and having found the use of it in his own spirit, he presseth Timothy by the same motive: 2 Timothy 4:1-2, ‘I charge thee, before Jesus Christ, who shall judge quick and dead, be instant; preach the word in season, out of season.’ It is a most vehement persuasive to diligence, when we consider that we must give an account of our work. So also to make them thankful. There cannot be a greater argument of praise than when we consider our deliverance from wrath, when wrath is drawn out to the height, that we can look Christ in the face with comfort, 1 John 2:28; and we may begin our triumph when others are overwhelmed with terrors. So the apostle saith, 1 John 4:17, ‘Herein is love perfect, that we may have boldness at the day of judgment;’ that is, therein is the height and perfection of the divine love discovered, that when others call upon mountains to cover them, we may lift up our heads with comfort, and may call the world’s judge our friend and father.

Lastly, To awaken their souls to an earnestness of desire and expectation. The good servant expecteth his master’s coming, Matthew 24:44-46, and ‘the bride saith, Come,’ Revelation 22:1-21. The day of judgment is the day of Christ’s royalty and your espousals: here we are betrothed, not married. When Christ went out of the world, there were mutual and interchangeable pledges of love and affection. Nobis dedit arrhabonem Spiritus; a nobis accepit arrhabonem carnis.¹ He left us the pledge of his Spirit, as Elijah ascending, left his mantle; he took from us the pledge of our flesh and nature; therefore certainly all that have interest in Christ must needs ‘love the day of his appearing,’ 2 Timothy 4:8.

¹ Tertullianus.

Use. Well, then, often exercise your thoughts in this matter. Think of the judge, of his majesty, on the glory of his appearance; when the graves are opened, rocks are rent, and Christ’s unspeakable glory shall break forth like lightning through the heavens; when he shall come riding on the clouds, environed with flames of fire, attended with all the host of the elect angels, and the great shout and trump shall summon all before the royal throne of Christ’s judgment. Consider, also, his purity and holiness. When God discovered himself in a particular judgment, they said, 1 Samuel 6:20, ‘Who can stand before this holy God?’ But when Christ cometh to judge all the world, ‘with a garment white as snow, and the hair of his head like pure wool,’ Daniel 7:9, how will guilty spotted creatures appear in his presence? Christ’s throne is ‘a white throne,’ Revelation 20:11, and black sinners cannot stand before it. None have confidence in that day but either such as are of an unspotted innocency, as the angels, or those that are washed in Christ’s blood, as the saints. Consider his strict justice: nothing so small and inconsiderable but, if it be sinful, God hateth it. Idle and light words weigh heavy in God’s balance, Matthew 12:36. Nothing so hidden and secret but is then opened; deadness, irreverence, unsavoriness in holy duties, the least failing or defect in circumstance, manner, or end. A man should never think of the severity of that day but he should cry out, ‘If thou, Lord, shouldst mark iniquities, who shall stand?’ Psalms 130:3. Stand, that is, rectus in curia, be able to make a bold defence in that day. Those sins which, through the commonness and easiness of error, seem to challenge a pardon of course, and wherein we are most indulgent to ourselves, as the follies and excesses committed through the heat of youth, and so in man’s account, who hath but a drop of indignation against sin, are venial, shall be then produced: Ecclesiastes 11:9, ‘Know that for all these things God will bring thee to judgment.’ Oh! think of these things to an evangelical purpose, that ye may trust in nothing but Christ’s righteousness against Christ’s judgment.

Obs. 4. From that so speak, and so do: that not only our actions, but our speeches, in which we are less deliberate, come under the judicatory of God and the word: Matthew 12:36-37, ‘But I say unto you, that every idle word that men shall speak, they shall give an account thereof in the day of judgment; for by thy words shalt thou be justified, by thy words condemned.’ Usually we forget ourselves in our speeches, and make light account of them; ay! but for idle words, not only evil, but idle, we shall be judged in the last day. Evil words show a wicked heart, and idle words a vain mind. There is a quick intercourse between the heart and the tongue; and whatever aboundeth in the heart cometh uppermost, and findeth vent in the speech. Therefore let wicked men beware lest ‘their own tongue fall upon them,’ Psalms 64:8. Better have a whole mountain than one evil tongue to fall upon us; this will crush you to pieces in the day of wrath. Well, then, it shows how fond their excuse is who hope they are not so bad as they make themselves in their words. Alas! this is one of the nearest and clearest discoveries of what is in thy heart; thy tongue should be thy glory, Psalms 9:1-20, and it is thy shame. Evil words have a cursed influence; that σάπρος λόγος, ‘rotten communication,’ Colossians 4:6, passeth through others like lightning, and setteth them all on fire. Behold a great deceit in good things: men think their talking should excuse their walking; in bad they hope their hearts are good, though their communications be vile and base. A stinking breath argueth corrupt lungs; such putrid and rank speeches come from a foul heart. Christ asked his disciples, ‘What manner of communications they had?’ Luke 24:17. Xenophon and Plato gave rules that men’s speeches at meals, and such like meetings, should be written, that they might be more serious. Oh! consider, God writeth them. What a shameful story will be brought out against you at the day of judgment, when all your rotten and unsavoury speeches shall be numbered and reckoned up to you! It is observable, when Paul, Romans 3:13-14, maketh an anatomy of a natural man, he standeth more on the organs of speech than all the other members: ‘Their throat is an open sepulchre; with their tongues have they used deceit; the poison of asps is under their lips; their mouth is full of cursing and bitterness,’ &c. The inward dunghill reeketh, and sendeth forth its stench most this way.