James 2

James 2:1

OF glory] Acts 7:2. 1 Corinthians 2:8.

respect] Leviticus 19:15. Deuteronomy 1:17. & Deuteronomy 16:19. Proverbs 24:23. To respect persons is for mens outward condition in the world, to respect and honour some, as for their riches and the like, and neglect and contemn others, though equally or better deserving, as for their poverty and the like: and this is that fault which S. James warnes the converted Jewes to take heed of in this verse, and blames in them in the verses following.

James 2:2

For if] A fault too common even in these dayes in many assemblies, wherein the poor are not allotted or allowed a seat to sit in.

assembly] Gr. synagogue.

James 2:3

in a good place] Or, well, or seemly.

James 2:4

Are ye not] Or, are you not condemned in your selves, that is, convinced in your own consciences, that ye doe evill in so doing? See Vers. 9.

judges] Or, are ye not herein ill-affected judges? or are yee not judges of your own evill reasonings? seeing by this your dealing it is plain that you respect persons.

James 2:5

chosen] 1 Cor. 1. 26, 28.

rich in faith] Luke 12:21.

the] Or, that.

James 2:6

despised the poor] 1 Corinthians 11:22.

James 2:7

name] That is, the name of Christ, from which wee are called Christians.

by the which ye are called] Gr. which is called upon you.

James 2:8

royall law] The law of loving our Neighbour as our selves is called the royall law, as high-wayes are called the Kings, that is, because they are common to all: So this law should be extended to all, whether poor or rich: there is no limitation in the law. Thou shalt love thy Neighbour, whosoever hee be, without respect of persons.

Thou shalt love thy Neighbour] Leviticus 19:18. Romans 13:9. Matthew 22:39.

James 2:9

respect to persons] Vers. 1.

James 2:10

For whosoever, &c.] The Apostles meaning is this, viz. That suppose a man should keep the whole law in substance, except in some one particular, yet by allowing himself in this particular, thereby he manifests that he kept no precept of the law in obedience and conscience unto God; for if he did, then he would be carefull to keep every precept; thus much the words following import, and hereby he manifests that he is guiltie of all. Some conceive, that therefore such an one may be said to be guilty of all, because by allowing himselfe in any one sinne, thereby he lyes under that curse which is threatned against the transgressors of the law, Deuteronomy 27:26.

James 2:11

he that said] Or, that law which said.

James 2:12

law of liberty] See Chap. 1. 25.

James 2:13

For he shall] Matthew 6:15. & Matthew 18:35.

and] Or, but.

rejoyceth] Or, glorieth.

judgement] Or, condemnation: that is, tho condemnation of Satan and sinne, because of those gracious promises which are made to mercifull men, Psal. 41. 1, &c. Matthew 5:7. Luke 6:37.

James 2:14

What] The drift and scope of the Apostle in the ensuing discourse is to prove, that neither the bare outward profession of faith, not that faith which is without works can justifie or save, but that it must be an operative or working faith, fruitfull in good works.

faith] That is, which is without works. And the interrogation (can &c) is a strong negation, as in the former clause (what doth it profit, &c)

James 2:15

In this and the next two verses St. James compares that faith which is without works to the good words of him who wisheth well to a poore man, but doth nothing at all for him. This similitude stands thus: even as faire words where, no reliefe is given, do nothing profit the needy, naked, and hungry man: so neither a bare profession of faith, nor that faith which is without works can profit, that is, justifie or save.

James 2:16

say unto them] 1 John 3:18.

warmed] Job 31:20.

James 2:17

dead] Not that works give life unto faith; or are, as some speak, the form of faith; for it is plain, that faith giveth life unto all good works that are acceptable unto God, as appeareth, Hebrews 11. 6. and through the whole course of that chapter, and from Hab. 2. 4. But such a faith is said to be dead in respect of the work or office of justifying and saving, that is, that it availeth nothing to them, as may appear by the former similitude; but is like a deed corps, which hath not power to produce any actions of life. Thus Abrahams body and Sara’s womb are said to be dead, because they were unfit for generation, Romans 4. 19. And the reason thereof may be this, viz. because he that is destitute of good works, at least of a sincere resolution to walk in obedience, cannot by faith apprehend the promises of life; for though faith onely apprehend the promises of life, yet these promises are made onely to those who walk in sincere obedience. See Psal. 15. 1, &c.

alone] Gr. by it selfe.

James 2:18

a man] That is, one that hath indeed a true justifying or saving faith.

may say] So one that saith, that he hath a true justifying and saving faith, and yet doth not manifest it by his works.

without thy works] Some copies reade, by thy works.

by my works] because an uniform, impartiall and universall obedience to Gods commandements, is a sure and certain token of a justifying faith, 1 John 2:3.

James 2:19

Thou] Hereby it is evident that Saint James in this discourse doth not onely speak of a bare profession of faith, or of a shew and shadow of faith, but of some kind which is true in its kind, though not justifying or saving; this is generally called an historicall or dogmaticall faith, and is nothing else but an assent unto the word of God as true in generall.

It is well] Yet not sufficient, and the reason hereof is taken from the faith of devils, whose faith is not sufficient to salvation, though they beleeve those truths which are contained in the word of God.

beleeve] Matthew 8:29. Mark 5:7.

tremble] By reason, that by their faith they beleeve that judgment wherewith they shall be sentenced at the last day.

James 2:20

dead] See Vers. 17.

James 2:21

our father] That is, according to the flesh, because those to whom Saint James did write were the scattered Jewes, Chap. 1. 1.

justified] That is, say some, declaratively and in the sight of men, his works bearing witnesse of, or to his faith, and not causally and in respect of God; but because Saint James here disputes against those who looked to be justified by a faith separated from good workes, and that causally, and in the sight of God, it cannot stand with the scope of the Apostle, unlesse here by [justified] we understand that justification whereby we are justified causally and in the sight of God; the state of the question being, not whether we are justified declaratively, or in the sight of men by faith without good works; but, whether we are justified in the sight of God without works.

workes] That is, a working faith, for in this discourse or dispute works are not opposed to a justifying or saving faith, but to such a faith which hath not workes; so that we may well by [works] as a part for the whole, or the effect for the cause, understand here such a faith which hath works conjoyned with it. Besides, how could the Apostle conclude as he doth, vers. 23. that the Scripture was fulfilled, viz. that Abraham beleeved, and it was accounted to him for righteousnesse, from Abrahams being justified by works, when he offered his sonne Isaac, unlesse by workes here we understand a working faith? Did not the Apostle mean the same thing by works, vers. 21. and by faith, vers. 23? Hence it appeares, that there is no contradiction between Saint Paul, Romans 4:2. where he proves that Abraham was not justified by workes, and Saint James, who here affirmes that he was, although they expresse themselves diversly, disputing against adversaries of different dispositions: Saint Paul disputes against those who looked to be justified or saved by their own perfect or inherent righteousness: or workes, Saint James against those who looked to be saved by a faith without works; now there is a mean between these two extream opinions, wherein both agree, and that is, that justification is by a faith which hath works, or a working faith.

was not] There were many other workes performed by Abraham, abundantly testifying the truth of his faith; but the Apostle chuseth this above all other, because it was the most conspicuous work by which his faith was tryed, and God seemed to take especiall notice hereof, Gen. 22 12.

offered] Genesis 22:9. That is, in readinesse of affection and full resolution, though not in reall act. See Hebrews 11:17.

James 2:22

Seest thou] Or, thou seest.

wrought] Or, cooperated to his workes, that is, supported and directed him in the doing of them: Or which moved him to them. See Hebrews 11:17.

perfect] That is, declared to be perfect, even as it is said, that Gods power is perfected in weaknesse, 2 Corinthians 12:9. That is, declared to be so.

James 2:23

fulfilled] It was fulfilled before, Genesis 15:6. How then is it said here, that it was fulfilled at the oblation of Isaac, which was many yeares after? Thus; the truth of that which was verified before, was then again confirmed by a new and evident experiment; or it may be said to be fulfilled at Isaacs oblation, though fulfilled before, because Abraham was justified after the same manner through the whole course of his life. See Ver. 21.

Abraham] Genesis 15:6. Romans 4:3. Galatians 3:6.

friend] 2 Chronicles 20:7. Esther 41:8.

James 2:24

by workes] That is, working faith. See v. 21.

by faith] That is, which is alone, or without good workes. See Vers. 17.

James 2:25

Rehab] Josh. 2. 1 &c. Hebrews 11:31.

by workes] That is, a working faith. See Vers. 21.

James 2:26

spirit] Or, breath. No similitude must be stretched beyond its scope: Now the scope of the Apostle in this similitude is to shew, that faith without workes is dead, and not that works are the forme of, or give life unto faith, as the soule is the form of, and giveth life unto the body; for works cannot be the form of faith, seeing no outward thing can be the form of, or essentiall unto that which is internall; now works are outward, but the habit of faith internall. Some conceive, that the originall word signifieth breath, and then the similitude stands thus; even as the want of breath argues a dead body, so want of works a dead faith. dead] See Vers. 17.