Yakup 2:13 Yorum

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.

For he shall have judgment without mercy,.... Strict justice, and no mercy shown him: that hath showed no mercy; to the poor brethren, and distressed members of Christ, but has shown respect of persons to the hurt of the poor, and has despised and oppressed them, instead of relieving and comforting them; so the rich man, that neglected Lazarus at his gates, is refused a drop of water to cool his tongue; and the servant that cruelly insisted on his fellow servant's paying him all he owed, justly incurred the displeasure of his Lord, and was by him delivered to the tormentors; and that servant that beats his fellow servants will be cut asunder, and, have his portion with hypocrites; and such who have seen any of the brethren of Christ hungry, thirsty, naked, sick, and in prison, and have showed no regard for them, will hear, "Go, ye cursed, into everlasting fire": and mercy rejoiceth against judgment; that is merciful men, who have shown mercy to the poor saints, will not be afraid of the awful judgment, but rather rejoice or glory, as the word signifies, in the view of it, since they will obtain mercy at that day, and hear, Come, ye blessed of my Father, &c. Mat 25:34 so the Ethiopic version renders it, he only shall glory in the day of judgment, who hath showed mercy; the Alexandrian copy reads in the imperative, "let mercy glory", &c. and the Syriac version, "be ye exalted by mercy over judgment".

Mercy is the highest art and the shield of those who practice it. It is the friend of God, standing always next to him and freely blessing whatever he wishes. It must not be despised by us. For in its purity it grants great liberty to those who respond to it in kind. It must be shown to those who have quarreled with us, as well as to those who have sinned against us, so great is its power. It breaks chains, dispels darkness, extinguishes fire, kills the worm and takes away the gnashing of teeth. By it the gates of heaven open with the greatest of ease. In short, mercy is a queen which makes men like God.

He who judges without mercy will be judged without mercy. And in this sense only is the “same measure” to be understood, that the mercy which he did not show will not be shown to him, and that the judgment which he makes will be eternal, even though the thing judged cannot be eternal.

If you are merciful and lenient to the poor in your judgment, you will have nothing to fear from the judgment of God.

Just as oil enables athletes to escape the hands of their opponents, so mercy prepares those who practice it to avoid and escape the demons.

For judgment without mercy to him that has not done mercy. And mercy exalts itself above judgment. "For judgment without mercy to him that has not done mercy." If we have forgiven our neighbors the sins they have committed against us, and have made the needy among us sharers in our alms, then God's mercy will deliver us from judgment. God will also welcome the merciful. Indeed, it is a remarkable deed, just as on the other hand, a serious condemnation will be for those who have not been well and piously disposed towards the people of their own class. For those who remain unmoved by any feeling of sympathy towards their neighbors who have wronged them, the condemnation of the evil servant will embrace them, together with the retribution that the Lord's Prayer designates. For there we ask God to forgive us as we forgive those who have sinned against us. And those who are hard-hearted, moved by no feeling of mercy towards those who lack bodily comfort, will also receive judgment without mercy according to the present discourse. "mercy exalts itself above judgment." For the merciful shall obtain mercy, according to the judgment of the Lord. (Matt. 5:7) Furthermore, if in an idolater's mercy towards the poor he can erase sins, as we learned in Daniel (Dan. 4:24), what would he not do in faithful men? But this mercy seems to me to accomplish something like this oil from the manna trees, anointed on athletes. For this enables them to escape, lest they be held by their adversaries: and so also in the universal judgment our mercy towards the needy will enable them to escape the attacks and dangers which will threaten us from the demons who accuse us. In another way. "judgment without mercy." The cause of restitution is against those who have shown pride and arrogance with great cruelty towards the lower classes with respect to persons. Therefore, it softens their cruelty and hardness, with this terrifying sentence, as if it were saying: The law commands you to love your neighbor as yourself: just as no one regards a person with respect to themselves (for that would be insane), so neither should you regard a person. But if, out of arrogance and hardness, you deviate towards respect for persons, fear that in some way you too might receive similar treatment from a just judge, and exclude from yourself that mercy: for judgment without mercy, etc. "And mercy exalts itself above judgment." That is, it conquers, subdues, dulls, or blunts.

God will never cut us off by his severe judgment. Rather, “mercy triumphs over judgment” and with his accustomed faithfulness, he will unite us in the eternal blessedness of his storehouse, if that is agreeable to him.

For judgment is without mercy to the one who has shown no mercy. Without mercy shall be judged the one who, though able to show mercy, did not do so before being judged. While this is rightly thought of all the unmerciful, it is certainly understood that the greater the mercy someone has received from the Lord, the more unjustly they have denied mercy to a needy neighbor and thereby will more justly suffer the penalties for their wickedness. Hence the Lord wisely warns: Do not judge, so that you may not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you (Luke 6). Therefore, judgment without mercy will be for the one who has shown no mercy.

But mercy exalts over judgment. For as the one condemned in God's judgment will grieve who did not show mercy, so the one who did will rejoice and exult when rewarded. Alternatively: Mercy exalts over judgment. It is not said: Mercy overcomes judgment. For it is not opposed to judgment but exalts over it, because many are gathered through mercy, but those who have shown mercy. For blessed are the merciful, since God will have mercy on them (Matthew 5). Again, Mercy exalts over judgment, that is, mercy is placed above judgment. In which, if a work of mercy is found, even if there is reason for punishment in judgment, like a wave of mercy, the fire of sin is extinguished.

If we have forgiven our neighbors the sins they committed against us and from our possessions share a portion with the poor, then the mercy of God will also receive us when He judges our deeds. The accomplishment of this is important. On the contrary, severe condemnation awaits those who did not show goodwill toward their fellows. Those who did not have pity on their neighbors who sinned against them will be overtaken by the condemnation of the wicked servant (Matt. 18:32–35). With a recompense according to the prayer in which we ask God to forgive us "as we forgive" those who sin against us (Matt. 6:12), and those who are merciless or cruel to those in need of bodily help will meet judgment without mercy. Mercy triumphs over judgment, for the merciful, according to the saying of the Lord, "shall obtain mercy" (Matt. 5:7). Or alternatively: "mercy toward the poor" could procure pardon even for idolaters, as we hear from the prophet (Dan. 4:27). What then will it not procure for believing people? It seems to me that the action of mercy is similar to what oil produces for those contending in the arena. Wrestlers, anointed with oil, easily slip away from being seized by their opponents. So too our mercy toward the poor will give us at the judgment the ability to escape the attacks of the demons.

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.

For he shall have judgment - He who shows no mercy to man, or, in other words, he who does not exercise himself in works of charity and mercy to his needy fellow creatures, shall receive no mercy at the hand of God; for he hath said, Blessed are the merciful, for they shall obtain mercy. The unmerciful therefore are cursed, and they shall obtain no mercy. Mercy rejoiceth against judgment - These words are variously understood. 1. Mercy, the merciful man, the abstract for the concrete, exults over judgment, that is, he is not afraid of it, having acted according to the law of liberty, Thou shalt love thy neighbor as thyself. 2. Ye shall be exalted by mercy above judgment. 3. For he (God) exalts mercy above judgment. 4. A merciful man rejoices rather in opportunities of showing mercy, than in acting according to strict justice. 5. In the great day, though justice might condemn every man according to the rigour of the law, yet God will cause mercy to triumph over justice in bringing those into his glory who, for his sake, had fed the hungry, clothed the naked, ministered to the sick, and visited the prisoners. See what our Lord says, Matthew 25:31-46. In the MSS. and versions there is a considerable variety of readings on this verse, and some of the senses given above are derived from those readings. The spirit of the saying may be found in another scripture, I will have mercy and not sacrifice - I prefer works of charity and mercy to every thing else, and especially to all acts of worship. The Royal Law, Thou shalt love thy neighbor as thyself, should particularly prevail among men, because of the miserable state to which all are reduced by sin, so that each particularly needs the help of his brother.

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.

The converse of, "Blessed are the merciful, for they shall obtain mercy" (Mat 5:7). Translate, "The judgment (which is coming on all of us) shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been [BENGEL]. "Mercy" here corresponds to "love," Jam 2:8. mercy rejoiceth against judgment--Mercy, so far from fearing judgment in the case of its followers, actually glorifieth against it, knowing that it cannot condemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards them, producing mercy on their part towards their fellow men, makes them to triumph over judgment, which all in themselves otherwise deserve.