James 2:22 注釈

In this chapter the apostle condemns a sinful regarding of the rich, and despising the poor, which he imputes to partiality and injustice, and shows it to be an acting contrary to God, who has chosen the poor, and whose interest is often persecuted, and his name blasphemed, by the rich (Jam 2:1-7). He shows that the whole law is to be fulfilled, and that mercy should be followed, as well as justice (Jam 2:8-13). He exposes the error and folly of those who boast of faith without works, telling us that this is but a dead faith, and such a faith as devils have, not the faith of Abraham, or of Rahab (Jam 2:11 to the end).

INTRODUCTION TO JAMES 2 In this chapter the apostle dissuades from a respect of persons, on account of outward circumstances; shows that the law is to be fulfilled, and that mercy is to be exercised, as well as justice done; and exposes the folly of such who boast of faith without works: he dissuades the saints from all partiality to the rich and poor, from their relation to one another, as brethren, and from their common faith, of which Christ, the Lord of glory, is the object, Jam 2:1 supposes an instance of it, either in a court of judicature, or a religious assembly, Jam 2:2 and then makes an appeal unto them, and expostulates with them about it, Jam 2:4 and makes use of an argument against it, taken from the divine conduct, and an instance of his grace in the choice of persons to eternal life, Jam 2:5 a conduct very different from some persons here blamed, Jam 2:6, and other arguments follow, dissuading from a respect of persons, taken from the characters of rich men, as oppressors of the poor, litigious and quarrelsome with their neighbours, and blasphemers of the name of God, Jam 2:7 and from the law of God, which requires the love of the neighbour, and which to fulfil is to do well, Jam 2:8 and from the breach of it, by having respect to persons, whereby its penalty is incurred, Jam 2:9 for which a reason is given; because whoever offends in one point of the law, is guilty of the whole, Jam 2:10 as is a clear case, since the same lawgiver that forbids one sin, forbids another; so that he that is guilty of either of them is a transgressor of the law, Jam 2:11 wherefore it is right both to speak and act according to it, since men will be judged by it, Jam 2:12 and he will have no mercy shown him that has shown none to the poor, but merciful ones will escape damnation, Jam 2:13 and then the apostle argues from the unprofitableness of faith itself without works, Jam 2:14 and which he exemplifies in the case of a poor brother or sister who are wished well, but nothing given them; which good words, without deeds, are of no profit, Jam 2:15 so in like manner, faith without works is a dead faith, Jam 2:17 nor indeed can it be made out that a man has faith, if he has not works, Jam 2:18 at least such a faith as has justification and salvation connected with it; his faith, at most, is no better than that of the devils, who are damned, Jam 2:19 and that such a faith is a dead faith, Jam 2:2 and that true faith is attended with, and evidenced by works, the apostle proves by two instances; the one is that of Abraham, whose faith appeared to be genuine, and he to be a justified person, by the works he did; particularly by offering up his son Isaac; in which way his faith operated, and showed itself to be sincere and hearty; and the Scripture was fulfilled that Abraham was a believer; and had righteousness imputed to him, and was a friend of God, and a justified person, Jam 2:21 and the other instance is that of Rahab, whose faith was also shown by her works, and so a justified person, by receiving the spies with peace, and dismissing them with safety, Jam 2:25, and then the apostle explains what he means, by saying more than once, that faith without works is dead; which he illustrates by the simile of a man's body being dead, without the spirit or soul in it, Jam 2:26.

Seest thou how faith wrought with his works,.... Not to justify him before God; for neither faith nor works are ever said in Scripture to justify any man; but his faith being of the right kind, a faith which works by love, it put him upon doing this work, and many others; for this was done in faith, Heb 11:17 as all good works are, which are properly such; and where there is true faith, it will influence and engage a man to do good works, as it did Abraham. And by works was faith made perfect? not with an absolute perfection; for though Abraham's faith was very great, yet there were things lacking in it, and he had his fits and times of unbelief; and had he lived till now, his faith, in this sense, would not have been perfect; and he would have had reason to have used the apostle's petition, Luk 17:5 much less would it have been made thus perfect by works; but the sense is, that hereby his faith was declared to be sincere, unfeigned, true, and genuine; just as love is said to be perfected, Jo1 4:17.

He has sacrificed the spiritual victim and announced that the laws of nature have been overcome. He has opened up the heart of his unquenchable love for humanity and shown that nothing on earth can compare with the love of God.

Abraham our father was he not justified by works, offering Isaac his son upon the altar? see that faith did work with his works: and by the works the faith was complete? And the Scripture was fulfilled, saying, Abraham believed God, and it was reputed him to righteousness, and he was called the friend of God. Do you see that by works a man is justified: and not by faith only? "Abraham our father." Both Paul (Rom. 4:12) and James take Abraham as an example in their discourse on faith: Paul, indeed to show that faith is superior to works, while James, on the other hand, asserts that works are more excellent than faith through the same Abraham. And indeed, it has been said above that concerning the dual meaning of faith, each one brings forth what is beneficial to the explanation of their own purpose. Some of the Fathers, however, understood this matter in this way. For they say that the same Abraham bore the image of both faiths at various distinct times, and that the faith which is before baptism does not require works, but only faith and the confession of salvation and the word by which we are justified, believing in Christ; and that which follows baptism is connected with works. Thus, it does not appear that the spirit who spoke in the apostles is different; but that this faith indeed justifies the one who approaches by confession alone, if he immediately departs from a sinful life (for to him there are no works, but purification through baptism is a sufficient remedy), while that which is required from one who has already been baptized also demands the display of good works. With this sense, Paul also agrees in another place, saying and teaching that faith after baptism requires perfection through works, when he says: "Neither circumcision benefits anything, nor uncircumcision; but faith which works by love." (Gal. 5:6) And love needs lengthy practice to be perfected. In another way. Abraham was indeed an image of the justification which is by faith alone, when it was imputed to him for righteousness that he believed (Gen. 15:6); but of that which is by works, when he offered his son upon the altar. (Gen. 22:10) If anything, he not only completed the work but also remained in faith that through Isaac his seed would be multiplied like the stars, considering that God could even raise the dead. (Heb. 11:17-19) Yet Paul also brings David as a witness (Rom. 6:6), wisely confirming his own. For he knew through the Spirit that faith which was to come in future times through Christ: therefore he said: "Blessed is the man to whom the Lord will not impute sin." (Ps. 31:2)

However, some fathers understood this in the following way: Abraham, separated by ages, is a type of both kinds of faith — that which is before baptism, which does not require works but only faith, the confession of salvation and the word by which we who believe in Christ are justified; and that which is after baptism and which is joined with works. Thus the Holy Spirit, who spoke in them, is shown not to contradict Himself. One faith justifies him who comes by confession alone, if he immediately departs from life, for he has no works, but for him the cleansing through baptism is sufficient; the other requires the display of good works from one already baptized. Paul also agrees with this. In another place he speaks and teaches that faith after baptism requires perfecting through works, when he says: "neither circumcision avails anything, nor uncircumcision, but faith working through love" (Gal. 5:6). But love for its fullness requires much wisdom.

We should not prefer the rich to the poor, nor show any partiality inconsistent with the Gospel of Christ, Jam 2:1-4. God has chosen the poor, rich in faith, to be heirs of his kingdom, even those whom some among their brethren despised and oppressed, Jam 2:5, Jam 2:6. They should love their neighbor as themselves, and have no respect of persons, Jam 2:7-9. He who breaks one command of God is guilty of the whole, Jam 2:10, Jam 2:11. They should act as those who shall be judged by the law of liberty; and he shall have judgment without mercy, who shows no mercy, Jam 2:12, Jam 2:13. Faith without works of charity and mercy is dead; nor can it exist where there are no good works, Jam 2:14-20. Abraham proved his faith by his works, Jam 2:21-24. And so did Rahab, Jam 2:25. As the body without the soul is dead, so is faith without good works, Jam 2:26.

Seest thou how faith wrought - Here is a proof that faith cannot exist without being active in works of righteousness. His faith in God would have been of no avail to him, had it not been manifested by works; for by works - by his obedience to the commands of God, his faith was made perfect - it dictated obedience, he obeyed; and thus faith ετελειωθη, had its consummation. Even true faith will soon die, if its possessor do not live in the spirit of obedience.

THE SIN OF RESPECT OF PERSONS: DEAD, UNWORKING FAITH SAVES NO MAN. (Jam. 2:1-26) brethren--The equality of all Christians as "brethren," forms the groundwork of the admonition. the faith of . . . Christ--that is, the Christian faith. James grounds Christian practice on Christian faith. the Lord of glory--So Co1 2:8. As all believers, alike rich and poor, derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly fortune, the sin in question is peculiarly inconsistent with His "faith." BENGEL, making no ellipsis of "the Lord," explains "glory" as in apposition with Christ who is THE GLORY (Luk 2:32); the true Shekinah glory of the temple (Rom 9:4). English Version is simpler. The glory of Christ resting on the poor believer should make him be regarded as highly by "brethren" as his richer brother; nay, more so, if the poor believer has more of Christ's spirit than the rich brother. with respect of persons--literally, "in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.

Or, "thou seest." how--rather, "that." In the two clauses which follow, emphasize "faith" in the former, and "works" in the latter, to see the sense [BENGEL]. faith wrought with his works--for it was by faith he offered his son. Literally, "was working (at the time) with his works." by works was faith made perfect--not was vivified, but attained its fully consummated development, and is shown to be real. So "my strength is made perfect in weakness," that is, exerts itself most perfectly, shows how great it is [CAMERON]: so Jo1 4:17; Heb 2:10; Heb 5:9. The germ really, from the first, contains in it the full-grown tree, but its perfection is not attained till it is matured fully. So Jam 1:4, "Let patience have her perfect work," that is, have its full effect by showing the most perfect degree of endurance, "that ye may be perfect," that is, fully developed in the exhibition of the Christian character. ALFORD explains, "Received its realization, was entirely exemplified and filled up." So Paul, Phi 2:12, "Work out your own salvation": the salvation was already in germ theirs in their free justification through faith. It needed to be worked out still to fully developed perfection in their life.