James 2

— sit here under my footstool.] Which belonged to the tribunals or judgment-seats. Dr. Wells.

4. — judges of evil thoughts? The version here is literal, but at the same time obscure and ambiguous. Beza observes justly, that the phrase in the original is an Hebraism, and it is accordingly rendered by him, ‘judges who reason ill.’ Dr. Doddridge.

Ver. 1.—be not many masters.] Do not ambitiously affect the title of the authors and leaders of factions, drawing disciples after you; neither be ye rigid and uncharitable censurers of others; knowing that this pride and rigour of yours shall bring upon you the greater condemnation. Bp. Hall.

— we shall receive] He joins himself with the persons to whom he writes, to mitigate the harshness of his reproof. Dr. Macknight.

James 2:2

2. For in many things we offend all.] The best of us

have much to blame and accuse in ourselves, and therefore should not be forward to accuse or judge others. And of all vices those of the tongue are most ordinary. Dr. Hammond.

— a perfect man.] An absolute exemption from all blemish of soul, or blame of life, is such a perfection as is inconsistent with the nature and state of man here. See Job ix. 20; Prov. xx. 9; Eccles. vii. 20. “In many things we offend all,” is the Apostle’s assertion in the words immediately preceding, which words may serve to expound these. “In many things we offend all,” that is, there is no man absolutely perfect: but “if any man offend not in word,” that is, if a man constantly govern his tongue well, “that man is perfect;” perfect in such a kind and degree as human frailty admits; he is eminently good; he may be reasonably presumed upright and blameless in all the course of his practice; “able,” as it follows, “to bridle the whole body,” that is, qualified to order all his actions justly and wisely. So that in effect the words import this, that a constant governance of our speech according to duty and reason is a high instance and a special argument of a thoroughly sincere and solid goodness. Dr. Isaac Barrow.

James 2:5

5. — Hath not God chosen the poor of this world &c.] These words afford a strong consolation to those who are beset with straits and hardships in this life, that, on however bad a footing any may be in their temporal concerns, we are all on a level, as to our eternal interests: or, if there be any difference, it is in favour of the suffering part of mankind. “Blessed are they that mourn, for they shall be comforted,” Matt. v. 4. Abp. Secker.

5.—and boasteth great things.] But may justly boast that it is able to do great matters. Bp. Hall. The verb, rendered “boasteth great things,” signifies not only to vaunt of, but also to do great things. Drs. Whitby and Wells. It ‘worketh mightily.’ Dr. Macknight.

— Behold, how great a matter &c.] Behold, how great a pile of wood a little fire is able to set in a flame, and to consume unto ashes! ver. 6. Such a fire is the tongue; yes, it is, though small, a whole world of iniquity and mischief; neither is there any kind of wickedness, which doth not proceed from thence. Bp. Hall.

The Apostle says the tongue is “a world of iniquity,” because there is no iniquity which an unbridled tongue is not capable of producing. Drs. Macknight and Wells.

James 2:6

6. — do not rich men oppress you, &c.] How forgetful you are, that the rich men, to whose rank and quality you are so partial, are the persons most apt to oppose your holy religion! who are they but the richer sort, of both Jews and Gentiles, that most commonly blaspheme the name of Christ, and His religion? Pyle.

6.—and setteth on fire the course of nature;] Or the whole course of life from its very commencement to its termination; that is, it renders the whole life miserable. Schlesmer.

An unrestrained volubility and wantonness of speech is the occasion of numberless evils and vexations in life. It begets resentment in him who is the subject of it; sows the seed of strife and dissension amongst others; and inflames little disgusts and offences, which if let alone would wear away of themselves: it is often of as bad effect upon the good name of others, as deep envy or malice: and, to say the least of it in this respect, it

James 2:8

8. — the royal law] The law of Christ our King. Dr. Hammond. Or, that which of all laws that concern our neighbour is most excellent, and governs and moderates all others. Dr. Whitby.

James 2:9

9. — and are convinced of the law as transgressors.] ‘Are convicted by the law.’ Parkhurst. Namely, by God’s law in the general; this law comprehending all the duties of the second table, Rom. xiii. 9; Matt. xxii. 39. Dr. Whitby.

James 2:10

10. — he is guilty of all.] For the obedience to God’s will is required universally to all that He commands; and be that offends in one, though he keep all the rest, is guilty of the breach of that obedience, and punishable as well as if he had broken all. Dr. Hammond.

The chief things to be remembered concerning this passage are these. The Apostle does not mean, that committing one sin makes our condition just as bad as committing ever so many. But he may reasonably mean, that being vicious in any respect weakens and endangers our virtue in every respect: that deliberately breaking God’s law, but in one case, implies in it a denial of His authority in all cases; and not only in just consequence may, but daily in fact doth, produce an universal disregard to Him, both in ourselves, and others: nay, supposing the mischief to stop far short of this, yet that a failure in any single condition of the Gospel covenant precludes us from all the rewards, and in a degree proportioned to the greatness of the failure will bring upon us all the threatenings of it. Abp. Secker.

The Jewish doctors affirmed, that by observing any one precept of the law with care, men secured to them-

selves the favour of God, notwithstanding they neglected all the rest. Wherefore, they recommended it to their disciples, to make choice of a particular precept, in the keeping of which they were to exercise themselves. Dr. Whitby says, they commonly chose either the law of the sabbath, or the law of sacrifice, or the law of tithes, because they esteemed these the great commandments of the law. This corrupt Jewish doctrine St. James expressly condemned by declaring, that although a man were to keep the law in all other points, yet if he habitually breaks one precept, he is really guilty of the whole. Dr. Macknight.

Let it not be supposed, that God will accept a part of what we owe Him, when paid with design to defraud Him of the rest. His nature, His word, plainly tell us the contrary. He is holy, and requires universal holiness. He hath warned us, that “no man can serve two masters,” Matt. vi. 24; and that “whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” Such therefore only, as are careful to do every thing which they ought, and are sensible, that when they have done all, they are “unprofitable servants,” entitled to acceptance only for the sake of a gracious Redeemer’s merits, have cause to hope well. Abp. Secker.

James 2:11

11. — said also, Do not kill.] This being the reason of the Apostle’s affirmation in the preceding verse, his meaning is, that all the commandments being equally enjoined by God, the man who despises the authority of God, so far as to break any one of them habitually, would in the like circumstances of temptation and opportunity certainly break any other of them; consequently in the eye of God he is guilty of breaking the whole law: that is, he hath no real principle of virtue. The corrupt Jewish doctrine, mentioned in the note on the preceding verse, and which is condemned in this passage by the Apostle James, it is to be feared many who profess the Gospel still entertain. Dr. Macknight.

The principal inference to be drawn from St. James’s doctrine here is, that no one sin whatever can be wilfully indulged, without forfeiting our salvation. Indeed if it could, if our obedience may safely fail just where alone it is, properly speaking, tried; that is, where we find ourselves peculiarly tempted to disobey; what proof do we give of any regard to virtue, or what must become of the interests of it in the world? Few people have above one or two faults, to which they are much addicted: so that allowing them these is allowing them all, and giving them leave to be as wicked as they want to be. Or, supposing they had several bad inclinations, yet, if one of them is to be forgiven because it is a favourite, why not the rest, if they can make the same plea? And farther, if your faults are to be overlooked in the day of judgment, why not the different faults of

Faith without works is dead. Anno DOMINI abunt 66. tery, yet if thou kill, thou art become a transgressor of the law.

James 2:12

12. — as they that shall be judged by the law of liberty.] As they who look on the Gospel, not to be designed to give men liberty to live less virtuously, or to free them from being judged hereafter by their words and actions: but as they who know the Gospel to be indeed an happy means of liberty from the yoke of the Mosaical rites, and the power of sin and death; but at the same time a law, whereby we are to govern our words and actions, and whereby we are to be judged at the last day. Dr. Wells.

James 2:13

13. — and mercy rejoiceth against] Or, ’triumpheth over judgment:’ that is, it enables the merciful man to rejoice, as being free from the judgment of condemnation of that God, who “to the merciful will shew Himself merciful,” Ps. xviii. 25. Dr. Whitby.

James 2:14

14. What doth it profit, my brethren, &c.] And it is not for a Christian to say, that his faith shall render such works unnecessary: for indeed without such works his faith will nothing profit him, and it is ridiculous to think it will. Dr. Hammond. The Apostle here proceeds to shew the vanity of a fruitless faith; that such a faith, as is not the parent and principle of obedience, and productive of good works, is altogether ineffectual and unprofitable. Burkitt.

— can faith save him?] Such a pretended and verbal faith. Bp. Hall. Such a naked and fruitless faith. Dr. Whitby.

James 2:17

17. Even so faith, &c.] As that is a vain and idle charity, which bids a man be warm and filled, yet gives him nothing to feed or warm him with; so is that a vain and dead faith, which, professing an adherence to

James 2:18

18. Yes, a man may say,] To such a person who contends for the efficacy of faith alone. Drs. Whitby and Wells. And any man who looks on this uncharitable believer, will be able to reprove him thus: Talk as much of thy faith as thou wilt, no man will believe thee; thy works must be superadded to the confession of thy faith, to approve the sincerity of it. Dr. Hammond.

— without thy works,] Which thou never cant do, faith being an internal act of the mind, and not to be discovered, but by its effects: “and I will shew thee my faith by my works,” as the cause is demonstrated by its effect. Drs. Whitby and Wells.

James 2:19

19. Thou believest that there is one God; &c.] One act of thy faith is, the believing one true God, and this is most absolutely necessary for thee: but if thy life be not answerable to this part of thy faith, and that evidenced by piety and charity, thou art then to remember that the believing there is one God, is such a good quality as is common to thee and the devils also; and if it have no more joined to it, will bestsad thee no more than them. Dr. Hammond.

James 2:20

20. — that faith without works is dead?] And so usable to justify and save thee. Dr. Whitby. Unprofitable to salvation. Dr. Wells. As if he had said, ‘To a mere vanity to suppose, that faith without Christian obedience can be effectual to justification, and you may discern it by the following example. Dr. Hammond.

James 2:21

21. Was not Abraham our father justified by works, &c.] Abraham was the father of the faithful, the great example of faith and justification; but it was not upon his bare belief of God’s promise that he was justified, but upon that high act of obedience to God, in being ready to offer up his only Son, in whom the promises were made to him. Dr. Hammond.

“When he had offered,” literally ‘had lifted up Isaac his son upon the altar.’ But because by lifting him up and laying him on the altar, Abraham shewed that he was fully determined to slay him, God considered that action, and spake of it, as a real offering of Isaac. Dr. Macknight.

James 2:22

22. Seest thou how faith wrought with his works, &c.] And so you see his obedience to God’s commands, as well as belief of His promises, concurred to render him capable of the continuance of God’s favour and appro-

Anno DOMINI abunt 66. We are justified by works, and not by faith only. Anno DOMINI about 60. a. Gen. 15. 6. Rom. 4. 2. Gal. 3. 6. which saith, “Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.

James 2:23

23. And the scripture was fulfilled &c.] And by this trial of his obedience it was, that Abraham was most eminently said to be approved by God, 1 Macc. ii. 52, and looked on as a friend by Him, Gen. xxii. 15, &c.; and in which that place of Scripture, before delivered, Gen. xv. 6, concerning God’s imputing his faith for righteousness, was most eminently completed. Dr. Hammond. 24. Ye see then how that by works a man is justified, &c.] Ye see then, how that this passage of Scripture, cited by St. Paul as a proof of Abraham’s being justified by faith, is by no means to be so understood as if he were justified by his faith only, but by his works as well as his faith. And hence we may infer in general, that “by works a man is justified, and not by faith only.” Dr. Wells. As if the Apostle had said, And so this is one great testimony, that, to a man’s approbation with God, obedience is required; and that faith, which hath not obedience joined with it, is not sufficient. Dr. Hammond. When St. Paul says, that men are “justified by faith, without the deeds of the law,” Rom. iii. 28; and St. James, that, “by works a man is justified, and not by faith only;” the former means, that believers in Christ will be saved, without the observance of the Mosaic law, or the perfect observance of the natural law, to which our sinful natures cannot attain; and the latter means, that believers in Christ will not be saved by their faith singly, without a sincere though imperfect observance of the precepts of the Gospel. For it seems, there were some of wrong minds, who fell into an error, which indeed none of right dispositions could; and hearing the Apostles say, that men were “not under the law, but under grace,” Rom. vi. 14, and that “Christ hath made us free” from what the Jews were bound to, Gal. v. 1; either imagined or pretended, that their Christian liberty exempted them from all law, and even from that of the civil magistrate. This was a most pernicious opinion. And not only St. James here declared against it, and St. Peter too in his Epistle, but St. Paul is very express, that though, with respect to the Mosaick rites, Christians are without law, yet they “are not without law” in regard “to God, but under the law to Christ,”

James 2:26

26. For as the body without the spirit is dead, &c.] And so the conclusion is clear and infallible, that as the body of man, without the soul enlivening it, exercises no actions of life, so doth not faith profit to our justification without works of obedience to the commands of Christ such as justice, charity, and the like, ver. 1, 8, 14. Dr. Hammond. That this doctrine, concerning justification by works and not by faith only, is here insisted on by St. James, in order to rectify the misinterpretation put by some on St. Paul’s doctrine of justification by faith, is the concurrent opinion of many most learned and judicious persons, as being very rational in itself and in its circumstances. Dr. Wells. The case of Abraham, of whom St. Paul asserts that “he believed God, and it was counted unto him for righteousness,” is here brought by St. James as an instance of one, who was justified by works. “Wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he offered Isaac his son upon the altar? Seest thou,” and wonderful it is that there should be any one who does not see, “how faith wrought with his works, and by works was faith made perfect?” And so, his works being all wrought through faith, the Scripture was still fulfilled which saith, “Abraham believed God, and it was counted unto him for righteousness”; his faith working by love was accepted in Christ Jesus, according to the terms of that Gospel, which “the Scripture preached before unto him.” Thus in this instance of the father of the faithful, as in a common centre, are the doctrines of both Apostles met: one says a man is justified by faith working; the other by working faith; and this is really and truly all the difference between them. What pity then is it, that so many volumes should have been written, to the infinite vexation and disturbance of the church, upon the question, whether a man is justified by faith or works, seeing they are two essential parts of the same thing! The body and the spirit make the man; faith and works make the Christian. “For as the body without the spirit is dead,” and therefore but half the man, “so faith without works is dead also,” and therefore but half the Christian. Nor can any son of Abraham be justified, otherwise than his father is declared to have been: “Faith wrought with his works, and by works was faith made perfect.” Bp. Horne. St. Paul, who denies justification by works, in the sense of the Jews in general, or more particularly with respect to the proper merit of such works, does not deny justification by good works, as a qualification or condition, which is the sense of St. James, who writes against an error of some Christians, who taught that the bare belief in Jesus, and a profession of it, was enough; and it is likely they had this from the Jews, the vulgar of whom thought that the merely being Jews was sufficient to salvation. It is observable how the circumstances of the persons who were written to by the several Apostles, and their opinions, may determine the sense of the words used. St. Paul wrote to the Jews, who affirmed that their good works merited justification; St. James to Christians, some of whom believed and taught that good works were not so much as a qualification or condition, and no ways necessary to this end. They both wrote truly. Justification was and was not by good works. It was by them as a qualification or condition. It was not by We are not rashly or arrogantly to reprove others. Anno DOMINI about 60. # CHAP. III.