James 2
DODDJames 2:1-13
He cautions them against showing an undue respect to men’s external circumstances, and resting satisfied in a partial observation of the Divine precepts; especially where the royal law of charity or universal benevolence was in question. James II. 1—13.
JAMES II. 1. SECT. MY brethren, let me now caution you, that my brethren, iii. you hold not the faith of our Lord Jesus Christ, [the great Lord] of glory, in a partial respect of persons, so as to give undue preference to any upon account of their external circumstances; whereas the relation in which the meanest of your fellow Christians may stand to him, who is so glorious a personage as the Son of God, should certainly recommend them to your regard and esteem. For I have observed something of this kind among many, which seems to require such an admonition as this; and have seen, that if a man come into your synagogue, when you are met for relig- JAMES II. 1. MY brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. James II. 1 2 For if there come unto your assembly a man with a gold ring,
a The Lord of glory.] Dr. Whitby would render it, The glorious faith of our Lord Jesus Christ; but I cannot think that by any means necessary.
b Into your synagogue] Mr. Cradock and Dr Whitby explain this of their judicial assemblies, which the Jews held in their synagogues. Mat. x. 17; Acts xxii. 19. And they imagine it is probable, that when they were converted to Christianity, they preserved the same custom; and that the partiality here blamed, related to two persons, who had causes to try, when the visible superiority given to one,
in the setting him in a more honourable place than the other, would tend to pervert justice in his favour; and which Maimonides says the Jewish precepts particularly forbid. But the representing both the parties as seated, does not suit this interpretation. It is urged, that some civil distinctions might reasonably be made, and it must be allowed: but the apostle probably saw it rising too high; and in times of persecution, when poor people ventured their lives in behalf of Christianity, they had some peculiar title to honourable regard.
t to regard too much external distinctions.
ious worship, with a gold ring c [and] other parts of a splendid dress, and at the same time there come in also a poor man in mean and sordid raiment; you are apt to show an undue regard to the former, and to put a visible slight on the latter, at his first appearance, without considering what may be the real character of the one or the other. And whatever may be said in excuse for this, it is often blame worthy; for if ye have a respect, as ye naturally have, for him who wears a splendid dress, and say to him, Sit there in an honourable place; and say to the poor man, Stand thou there, or sit here under my footstool; And distinguish not in yourselves d, according to the different characters of these two men, but only regard their outward appearance, you even become judges, who reason ill; e you seem by such conduct to determine, that external circumstances are chiefly to be considered; which certainly is wrong, and if it were to be pursued, would produce very iniquitous and unjustifiable sentiments and practices. By such a conduct as this, you court the favour of the rich, and strongly intimate your contempt of the poor, as poor; but hearken my beloved brethren, and consider, for it is peculiarly worthy of your most attentive regard; Hath not God apparently chosen many, who are among the poor of this world [to be] rich in faith; f and does it not appear that they are so? Are they not heirs of the kingdom which he has promised to them that love him; and just upon the point of being carried to a glory, that will eclipse that of the greatest monarchs on earth? And does it become you, believing this, to despise those who, for any thing you
c With a gold ring : χρυσόδακτυχιστ. ] Perhaps this compound word might have been rendered, Having his fingers adorned with gold rings. The learned Albert has observed, that those who valued themselves upon the richness and luxury of their dress, were accustomed to deck their fingers with a considerable number of costly and valuable rings, frequently wearing several upon one finger. Observ. Philolog. in loc.
d And distinguish not in yourselves : και η διακρίβητα εν εκαλοί. ] This I take to be the exact rendering of this clause, as the verb is of the middle signification, and
that it should not be read as in our English version, with an interrogation.
e Judges who reason ill. ] Our English version in this place is literal, but at the same time very obscure and ambiguous Beza’s observation is a just one, that the phrase in the original is an Hebraism, and it is accordingly rendered by him, Judices male ratiocinantes. Judges who reason ill.
f To be rich in faith. ] The elipsis in these words of αις το υπαί, is common; as Bos, and after him, Albert, hath observed. Accordingly I have rendered it, to be rich in faith.
VOL. 6.
The royal law of love is universally binding.
know, may in a few days be carried by angels iii. into Abraham’s bosom, and placed in the most distinguished rank among the guests at the James celestial banquet? But this indeed is the ii. 6 case; you have often dishonoured the poor man, though God may have condescended to visit him with such a gracious regard, and have enriched him with such inestimable mercies.
But ye have depised the poor Do not rich men oppress you, and draw you before the judgment seats?
On the other hand, do not the rich whom you court with so much respect and assiduity, tyrannize over you, and drag you to their tribunals? Are not most of the rich your persecutors, rather than your friends? Do they not blaspheme the honourable name of our Lord Jesus Christ, by which you are called? And do they not often compel you to blaspheme it, and inflict the severest penalties upon you, if you refuse? So that on the whole, they often prove themselves the vilest of men. And can you think, that when this is the case, and you see so many poor saints courageously enduring these extremities, that you ought to fix your eyes so much on a glaring outside, and overlook that heroic worth which so often appears under a veil of poverty? I beseech you, learn to think more reasonably at all times, and especially to bring better sentiments into your assemblies for public worship. And not only in such instances, but in all others, endeavour to act equitably; for if you fulfil the noble and royal law, which according to that expression of the scripture, ought with a kind of imperial authority to govern all our sentiments; Thou shalt love thy neighbour as thyself; ye do well: that would be in every thing a rule to you, and particularly here; for none of you if you were reduced to poverty, would wish to be treated with marks of slight and contempt on that account, without any regard to your character in other respects. But if ye do in this partial manner, accept the persons of men, ye work iniguity therein, being convicted by the law I have just now mentioned, as transgressors of it. And give me leave to say, that whatever zeal you may show for any other precepts, if convicted here, you become guilty before God, and forfeit your acceptance with him. For whoever shall keep the whole law in every other
s on the vanity of mere external distinctions.
instance, but allow himself to offend in one [particular,] he is in effect guilty of all; as he that committed but one capital crime, would as surely suffer death, as if he had committed all that ever were prohibited in that light. For it is certain, that he disregards the authority of the Lawgiver, which has established every precept equally; as it is evident, he that says, Thou shalt not commit adultery, hath also said, Thou shalt do no murder. If therefore thou art not an adulterer, but committest murder, thou art evidently a transgressor of the law. Hence it appears, that it is not by a regard to the Divine authority that thou abstainest from the former crime, since that would equally have preserved thee from the latter. Let it therefore be your care, that ye so speak and so act as those that shall be judged by the law of liberty, by the glorious gospel, which is a dispensation that sets us at liberty from the bondage of the Jewish ritual, and directs us to all the branches of that virtue and holiness, which is the truest liberty of the mind, and which being so excellent, must subject us to severer punishment if we presume to contemn it. And especially remember to maintain a regard to it, where he rules of charity are concerned. For you know a particular stress is laid upon this ranch, as of the highest moment in the sight of God; as we are warned by our compassionate Lord himself, that on the one hand, he shall have judgment without mercy, who hath not exercised mercy; and on the other hand, mercy rejoices against judgment, and emboldens our hopes, when we stand before that merciful Being, whom we have resembled in that amiable art of his character.
IMPROVEMENT.
THE apostle could not intend to condemn those civil distinctions which are founded upon the different relations and circumstances of mankind in the present world; but surely God intended to teach us, how little esteem he sets upon riches, by betowing them on many of the most undeserving of mankind, while he withholds them from his dearest children; and to admire them, and others, on account of their riches, while we pour contempt on the poor, as poor, though so many of them are dis-
Faith cannot save, if it be not connected with works. SECT III verse tinguished by the riches of the Divine favour, must be highly unreasonable, and to God highly offensive. As for those who are poor in this world, but rich in faith, let them adore the Divine munificence to them, and think with pleasure of those durable riches, and of that everlasting kingdom, which God has prepared for them as their inheritance. 8 Whatever our stations be, let us pray that the royal law may be inscribed upon our hearts, and that we may love our neighbours as ourselves; guarding against that mean and prohibited respect of persons, which would expose us to conviction, as transgressors of the law. Let us also learn to guard against that partiality in our obedience to it, which is utterly inconsistent with sincerity. Let us remember, that the Divine authority equally establishes every precept of it, and that the generous nature of the gospel dispensation, as a law of liberty, will be a sad aggravation of our presumptuous violation of it. A consciousness of those many defects and imperfections, which the best of men may see reason to charge themselves with, should certainly engage our most earnest applications to God for mercy; and as we desire to obtain it, let it be our care to exercise mercy to others, both in the candour of our censures on the one hand, and the readiness of our liberality on the other. SECT. IV. The apostle largely descants on the inefficacy of a mere historical faith; and evinces, by most striking instances and illustrations, the utter insufficiency of it for our justification and eternal salvation. James II. 14, to the end. JAMES II. 14. SECT. IV. James II. 14 It is with real grief that I perceive many of you seem highly to value yourselves upon the profession you make of the Christian religion, without being suitably impressed with a practical sense of its important principles, and influenced to a life agreeable to them. But what advantage [is there] my brethren, if any one say, he has faith, but has not suitable works,² to support the justice of that pretension? JAMES II. 14. WHAT doth it profit my brethren, though a man say he hath faith, ² If any one say he has faith, but has not suitable works.] I am surprised at the immense pains commentators have taken, to reconcile St. Paul and St. James; and the many hypotheses they have formed for that purpose. Whereas to me nothing is more evident, than that the ideas they affix to the words, faith, and works, are entirely different. St. James, by the word faith, means simply an assent to the truth of religious principles, without determining whether it be, or be not, effectual; and then declares, that in case this assent does not produce good works, that is, the solid vir-
e to charity, without its proper fruits, is vain.
Can such a faith, as may be separated from good works, save him? Consider the case, when men make professions of charity, without producing the proper fruits of it, and you will easily see how vain such a pretension is. If, for instance, a brother or sister be naked, and destitute of daily food for the subsistence of life, And one of you, who calls himself a Christian, say to them, We heartily pity your case, and feel the tender emotions of that love which our relation to each other requires; depart therefore in peace, whithersoever the providence of God may lead you, and I sincerely wish that you may meet with suitable accommodations: may ye be clothed and sheltered, warmed, and fed to the full; but with all these soft addresses, if ye give not to them either food, or raiment, or any money to purchase the things necessary for the body; what does [it] profit them to be addressed with such hypocritical professions of love? Yea, does it not rather seem a cruel mockery, than a real kindness? So also faith, how zealously soever it may be professed, and how orthodox soever those articles are to which an assent is given, if it have not suitable works to attend it, being by itself, is dead, and producing no substantial fruit, is altogether insignificant. But one better instructed in Christianity may perhaps say to one of these forward professors in order to bring matters to a short issue, Thou sayest that thou hast faith, and I make it appear in my life and conversa-
ues of the heart and life, it cannot be accepted by God. Whereas St. Paul by the word faith means a cordial and vital assent to Divine truth, which influences the heart to a holy temper, and according to the gracious terms of the gospel, entitles a man to Divine acceptance, without any regard at all to the Mosaic law, and previous to the production of any of those good works which will naturally be the fruit of it. Had Luther calmly considered this, he would not have denied the inspiration of St. James, out of regard to his supposed heterodoxy in the business of justification; nor would one of his followers have presumed to charge him expressly with lying, as Limborch tells us he did,
Mentitus est Jacobus in caput suum. Limborch. Theol. 1 iii. 16.
Faith, if it have not works, &c.] From this passage it appears, that we should not confine the idea of the word faith, as used by St. James, to a mere assent; for it would be an absurd supposition, that a mere assent should have any works. By this word therefore St. James, (as we observed in the former note,) means simply an assent, whether it be or be not effectual. Nor is it indeed the assent that saves, when accompanied with works. So that the apostle’s assertion is more critically and correctly true, than many of his commentators have apprehended.
Abraham’s faith was perfected by wor
tion, that I have works, which naturally spring from that principle: give me then the evidence I offer thee; shew me thy faith by thy works, and I will also in return shew thee my faith by my works; let us without quarrelling about different explications of faith, make it manifest to each other, that our profession is truly solid, by its substantial effects upon our tempers and lives. Thou assuredly believest that there is one only true and living God, and therein thou doest well; it is the grand fundamental principle of all true religion. But remember, it is a principle common to those who are entirely destitute of religion; for the devils also firmly believe it, and cannot withhold their assent; they are persuaded by dreadful experience of his existence, and of the terrors of his wrath, so as even to tremble in the expectation of that full display of it, to which they know they are inevitably doomed. But wilt thou know, O vain empty man, who restest in that which might be found in equal, or in higher degrees, in the infernal spirits, that faith without works, a persuasion of the truths of Christianity, if it produces no solid fruits of holiness, is really dead as to any valuable purpose that can be expected from it. Take an instance of this in the most celebrated of all the patriarchs; I mean the instance of Abraham, our great, and illustrious father: was he not plainly justified by works, when, in consequence of that full persuasion he had of a Divine commission and command to do it, he offered his son Isaac upon the altar, intending, in obedience to what he apprehended the will of God, actually to have slain him, and to have trusted in God to accomplish the promise of a numerous seed to descend from him, by raising him from the dead. Thou seest then in this instance, that faith co-operated with his works, and animated him to zeal, and self denial in them; and faith was perfected by works; the integrity of it was made fully
Shew me thy faith, &c.] This version is so very different from our own, that many of my English readers will be much surprised at it. But I have followed the most and best co ies, which read it, as in the margin of our bibles, ix tar ig ar px and, ix tar ig ar px, though some copies read the first clause, xagic tar ig ar cs which our translators have followed.
A man is not justified by faith, without words.
apparent to himself, to angels, and to God. And thus the scripture was fulfilled, which says, (Gen. xv. 6,) referring to what passed long before this, Abraham believed God, and it was imputed to him for righteousness;⁴ and in consequence of this he was treated by God with such peculiar endearment, that he was even called the Friend of God; as it is said, (Isa. xli. 8,) the seed of Abraham my friend. This proved the sincerity of his faith, and that he was in some degree worthy the honour of the Divine friendship. You see then by this instance of the great father of the faithful, if the characters of the children are to be estimated in the same manner as those of the father, that a man is justified by works, and not by faith only: it is by no means enough, that the great principles of religion be credited, if they have not also their practical influence on the heart and life. In like manner also I might illustrate the matter by the further instance of Rahab, who had been the harlot, though afterwards reclaimed by Divine grace: was she not justified by works, when in consequence of that faith which she professed in the God of Israel, she received, entertained, and sheltered the spies, who came to observe the state of Jericho, and at the apparent hazard of her life, concealed them from those that came to search after them: till at length knowing which way the pursuers would go, she sent them out another way, and so made effectual provision for their escape. And on such principles must all others expect justification and salvation; for as the body, without the spirit, is but a dead carcass, how fair and entire soever it may appear, and will at length fall into putrefaction and dissolution; so such a faith as remains, without the substantial fruits of good works, which ought ever to attend it, is also dead: it now appears as a carcass in the sight of God, and as such will ere long perish.
s fulfilled, &c.] This such a faith as includes good works, is a certain principle of them; and as a certain principle of them; and that the faith by for reconciling these two apostles he was justified, was easiest manner.
Reflections on the connection between faith and works.
IMPROVEMENT.
SEC. v. 24, &c. LET this great and important lesson, which the apostle here teaches so plainly, and inculcates so largely, be never forgotten. It is true indeed, (as St Paul elsewhere fully proves,) that we are justified by faith in Christ, without the works of the law. The works of the Mosaic law are by no means necessary; and it is not by our obedience to any law, but by embracing and resting upon the mercy of God in Christ, for our salvation, that we obtain it. Nevertheless, it is vain to pretend to such a faith, if good works are not produced by it; and we might as soon expect the guardianship and counsel, the offices and consolations of friendship, from a dead corpse, as happiness from a mere assent, even to the most important doctrines. Let us therefore endeavour to shew our faith by our works. Let us be ready, with Abraham, to offer up our dearest comforts to God. Let us, with Rahab, be willing even to expose our lives in the defence of God’s people, and his cause; otherwise our faith being of no better a kind than that of the devils, will leave us the companions of their misery and despair; even though the conviction should now be so powerful as to make us tremble; or a false persuasion of our enjoying privileges to which we are utter strangers, should give as strong an emotion to any of the softer passions.
Let faith then be active and influential. Let love be without dissimulation. Let us not love merely in word, but in deed, and charge it upon our consciences to be ready to authenticate by the most substantial offices of humanity, the profession we at any time make of friendly wishes, or kind intentions. Otherwise, such professions will be worse than unprofitable, as, by encouraging only a false dependence and expectation, they will make the disappointment proportionably grievous and afflictive, to those whom we hypocritically, or lightly, pretended to compassionate or succour.