James 3

They are exhorted, however, to look into the “law of liberty,” that is, the gospel, by which they must one day be judged; and there they would find, that justice to the poor, and mercy to the afflicted, are among the first and most prominent precepts of their royal Master. And mercy must not be evinced in a few kind words only, as “Be ye warmed,” or “Be ye clothed;” but in substantial acts of kindness—commonly and properly called good works, which he considers quite as necessary to salvation as even faith itself, though in a different way; for though works cannot justify of themselves before God, neither is dead. Mine a unproductive faith do this; for “faith without works Ver. 17—26. How far, and in what respect, good works are necessary to our salvation.—In the whole of this work, and especially on the New Testament, it has been the writer’s aim implicitly to follow the inspired writers, and not to impose on them any opinion which they have not avowed.

On the epistle to the Romans, ((James 3)and iv.,) and on that to the Galatians, ((James 2)and iii.,) he has endeavoured to explain the doctrine of St. Paul on justification by faith, and to support his exposition by the unequivocal sanction of our English reformers; and, next to the Scriptures themselves, he humbly conceives, he cannot refer to better authority in explaining the doctrine of St. James, on justification by works; as he here says, — “Ye see how that by works a man is justified, and not by faith only,” (ver. 24.) In reviewing this subject, however, we must inquire what that faith was which this apostle speaks of as utterly unable to save us. “Thou believest there is one God, (says he,) and thou doest well,”

for this is the primary article of the Jewish creed—“Hear, O Israel; the Lord thy God is one Lord.” ((Deuteronomy 6:4).) But can a speculative faith like this save us? Behold, “the devils believe (this) and tremble.” Abraham also believed this; but it was not merely by this that Abraham was justified. He believed in the promise of God, that through his loins should come the Messiah, the Saviour of the world, and under this conviction he “offered Isaac his son upon the altar.” This is a most eminent act of faith, and as such was imputed to him; and by faith in that Messiah and his atonement, was he justified before God. And not only so, but his works justified his faith. The case was similar with the harlot er own life to save that of the Hebrew her faith by, risking spies.

Upon this subject, the 12th article of the church of England saith, “Albeit that good works, which are the fruits of faith and follow after justification, cannot put away our sins, and endure the severity of God’s judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively faith; insomuch that by them a lively faith may be as evidently known, as a tree discerned by the fruit.” To the same effect is the 4th “Homily, of a true, lively, and Christian faith.”—“There is one faith which in Scripture is called a dead faith, which bringeth forth no good works; but is idle, barren, and unfruitful. And this faith, by the holy apostle St. James, is compared to the faith of devils, which believe God to be true and just, and tremble for fear; yet they do nothing well, but all evil…..

Let us, therefore, good Christian people, try and examine our faith what it is: Christ himself speaketh of this matter, and saith, The tree is known by the fruit. Therefore let us do good works:….. so shall we show indeed that we have the very lively Christian faith, and may so both certify our conscience the better that we be in the right faith, and also by these means confirm other men. If these fruits do not follow, we do but mock with God, deceive ourselves, and also other men:…. for the true faith doth ever bring forth good works, as St. James saith, Show me thy faith by thy deeds [or works.] Thy deeds and works must be an open testimonial of thy faith: otherwise thy faith, being without good works, is but the devil’s faith, the faith of the wicked, a fantasy of faith, and not a true Christian faith.”

But to conclude this subject, and to reconcile St. James and St. Paul, who “certainly do not differ,” we shall cite the brief but lucid exposition of the late excellent Mr. Fuller:— “Paul treats of the justification of the ungodly, or the way in which sinners are accepted of God, and made heirs of eternal life. James speaks of the justification of the godly, or, in what way it becomes evident that a man is approved of God. The former is by the righteousness of Christ; the latter is by works. The former of these is that which justifies; the latter is that by which it appears that we are justified. The term justification, in the first of these passages, is taken in a primary sense—in the latter, it is taken in a secondary sense only, as in (Matthew 11:19), and other places.” Chap. Ill. Ver. 1—18 Cautions against dogmatizing, bitterness, and slander, with admonitions to prudence, peace, and harmony.—It is well known how ambitious the Jews were to be called Rabbi, and to enjoy the uppermost seats in their synagogues; and grace, though it changes the heart, and controls the natural disposition, does not eradicate our tempers; the sanguine, the hasty, and the petulant, will often find it hard work to submit to the peaceable, meek, and gentle precepts of the gospel. It is not improbable, therefore, that the apostle perceived among his converted countrymen, some aspiring and ambitious spirits, that wished to dictate to his Christian brethren from the chair of authority.

He therefore checks this spirit of ambition, as his Master had before done: —“Be ye not called Rabbi,” says he, “for one is your master, even Christ; and all ye are brethren.” So says St. James— “My brethren, be not many masters,” teachers or Rabbies, “knowing” the weight of our responsibility, and that if we sin under that character, “the greater,” the heavier “will be our This is evidently not meant to discourage faithful and zealous labourers from entering into the vineyard of the gospel, but to check the forwardness of those who are anxious to assume the chair of instruction, (of which we fear there are still regia) on account of the consequence it may give them in the world and in the church.

Such are particularly cautioned against a style of conduct and of preaching unbecoming the meekness of the Christian teacher—against kindling unnecessary or sectarian controversies—against vague and uncharitable declamations—against slanderous and reproachful language—against all cursing and bitterness, which, it is too probable, was introduced first into the Christian church, by means of Jewish teachers and pretended prophets; whereby a flame was enkindled in it, which even seventeen centuries have not But we must not confine these admonitions to any particular class of Christians. The government of the tongue is a duty of universal obligation; and the fair sex, to whom God has in general given an extra portion of conversability, to qualify them for nurses, have particular occasion to be guarded against the improper use of this important member.

At least, that the apostle Paul thought so, is fully evident from his counsel respecting widows, of some of whom he complains, that they were “idle, wandering about from house to house; and not Ba ha but tattlers also, and busy bodies, speaking things which they ought not.” ((1 Timothy 5:13).) The language of St. James, in the chapter before us, is, indeed, highly poetical; yet it doubtless has a foundation in truth also in fact; for it is obvious to all, that “a world of iniquity” and of mischief has arisen out of the chaos of exaggeration, misrepresentation, and slander, here alluded to! But our apostle chiefly insists upon the inconsistency (and an important consideration certainly it is) of Christian professors indulging in such vices, and employing that member of our bodies, so eminently, and, indeed, exclusively adapted to “bless God,”

in cursing and reviling men, originally “made after the similitude of God.—My brethren, these things ought not so to be! The apostle proceeds to the subject of prudence, or practical wisdom; and exhorts those who possessed this talent, not to display it in all the wiles of controversy, with bitter envy and strife; glorying in their acuteness, and contradicting and corrupting the simple truths of revelation; which, indeed, seems to have been the besetting sin of the Jewish converts, —“Glory not,” enjoins he, “and lie not against the truth.” To glory against the truth, is to boast in error; to “lie against the truth,” may be either to contradict or to falsify the sacred records—a crime often attempted, and sometimes too successful before printing was invented.

This display of cunning and ingenuity may assume the name of wisdom; but it is not “The wisdom which descendeth from above; but is earthly, sensual, diabolical;” which Dr. Bates refers to the three great classes of sin—avarice, lust, and pride, or ambition. On the contrary, “the wisdom which is from above, is first pure from error, “then peaceable, gentle, and easy to be entreated; full of mercy and all fruits,” &c. Alas! if polemical writers, and particularly those who have distinguished themselves by their keenness and penetration in ecclesiastical disputes, were to be judged by this rule, alas! how few could be acquitted!

Notes on the verses

Ver. 17. Being alone—i.e. a dead body, without any vital principle. See ver. 26. Ver. 18, Without thy works.—The Margin says, ‘Some copies read, By thy works.” So, Doddridge says, the most, and best copies read, and therefore adopts it, as Dr. Mil’ had done before. But, on the other hand, our textual translation has the authority of the Alexandrian and other MSS.—the Syriac, Arabic, and Vulgate Versions; and is preferred by Hammond, Macknight, and others; and is, we think, more in the style of St. James, which is inclined to irony, (as in ver. 16.) It is a challenge to do what he knew impossible—to prove the existence of true faith without good works. Ver. 19. The devils—(Greek, demons)—also believe, and tremble—See Mat.

Ver. 25. Likewise also.—It is remarkable, that James quotes the same passages in proof of Abraham’s good works, that Paul had quoted in illustration—so (Hebrews 11:17, 31). Does not this prove faith and good works inse- Ver. 26. Without the spirit.—Margin, i.e. a means —_ Chap. III. Ver. 1. Be not many masters.—Greek, (didaskaloi,) teachers. Compare (1 Timothy 1:7). (Rather, “Be not many of you teachers;” for many wish to be teachers who have more need to learn; and aspire to the office of teacher, without a proper call or suitable qualifications.)—Bagster. Ver. 2. Offend all.—Doddridge, “all offend.” He adds, “The word properly signifies to trip: and Barrow has justly observed, that as the general course of life is called a way, and particular actions, steps; so going on in regular course of right action, is walking uprightly; and acting amiss, (tripping, or stumbling.)

Ver. 3. Bits.—Doddridge, “bridles.” Ver. 4. The governor—i.e. of the ship. Doddridge, “the steersman.” Ver. 5. How great a matter.—Meaning fagots, or waste wood. Ver. 6. A world of iniquity: so.—The Alexandrian and another MS., as also the Vulgate, omit (houtos) so; and the Syriac version reads, “The tongue is a fire, and the wicked world is a wood:” but we see no occasion to reject the common reading.—It defileth.—Literally, “spotteth;” so Macknight. But we conceive the allusion is not to spots of dirt, but of disease, or putridity. “breath.” The same word, as is See Jude ver. 23.—The course—Doddridge, “circle;” Macknight, “frame”—of nature.—(Literally, “the wheel of nature” or generation; by which some understand the whole circle of human affairs; others, the course of man’s life; and others, the successive generations of men; in all which senses the Apostle’s sentiment is true.

Some think he alludes to the penal wheel of the Greeks, beneath which Jive was placed; and others, that he refers to the circulation of the blood. (Ezekiel 1:15-16).;—Bagster.—Is set on fire of hell.—Not Hades, but Gehenna—the place of future punishment. Ver. 7. Every kind is tamed.—Doddridge and Macknight, “subdued.” The apostle does not refer to the domesticating of wild animals, but the subduing and bringing them under the control of man. Ver. 11. At the Leer among ep me fa ‘opening.’ ——Sweet water and Atter.—Doddridge, “brackish.” Ver. 15. Diacal—Macknight: “animal.”——Devilish.—Macknight, “demoniacal.” Doddridge, “diabolical.”