Yakup 2:18 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.

Yea, a man may say, thou hast faith, and I have works,.... That is, a true believer in Christ may very justly call upon a vain boaster of his faith, who has no works, to give proof and evidence of it, and address him after this manner; you say you have faith, be it so that you have; I have works, you see I have, I say nothing about my faith at present; now, shew me thy faith without thy works, if thou canst; see what ways, means, and methods thou canst make use of, to make it appear to me, or any other, that you have the faith you talk of: the words are a sort of sarcasm and jeer upon the man, and yet very just, calling upon him to do that which is impossible to be done, and thereby exposing his vain boast; for faith is an inward principle in the heart; an hidden thing, and cannot be seen and known but by external acts; and where it is right, it is operative, and shows itself by works, which is not practicable in those who have none: and I will show thee my faith by my works; there may be indeed an appearance of good works, where there is no faith, as in the Heathens, in the Scribes and Pharisees, and in the Papists, and others; and on the other hand, there may be the principle of faith implanted, where there is not an opportunity of showing it by a series of good works, or a course of godly living, as in elect infants dying in infancy, and in those who are converted in their last moments, as the thief upon the cross; wherefore works are not infallible proofs and evidences of faith, yet they are the best we are capable of giving of it to men, or they of receiving. In short, works may deceive, and do not infallibly prove truth of faith, yet it is certain, that where they are not, but persons live in a continued course of sinning, there cannot be true faith.

Even if somebody believes rightly in the Father and the Son, as well as in the Holy Spirit, if he does not lead the right kind of life, his faith will not benefit him at all as far as his salvation is concerned. For although Jesus says: “This is eternal life, to know you, the only true God,” we must not think that merely uttering the words is enough to save us. For our life and behavior must be pure as well.

So faith also, if it have not works, is dead in itself. But some man says, You have faith, and I have works: show me your faith without works: and I will show you by works my faith. You believe that there is one God. You do well: the demons also believe and tremble. "So faith also, if it have not works, is dead in itself." These things are not opposed to blessed Paul, since the name faith is applied to two meanings. (Rom. 4:1) For we often say that faith is a simple approval, according to that which we also know the demons believed, that the Son of God was Christ. (Matt. 4:3; Luke 4:1) And again, when we call the consequence proceeding from affection with firm acceptance the name of faith; indeed, James says that simple acceptance is a dead faith and devoid of living works; however, Paul says that it is that which is from affection and is in no way lacking in deeds: for it could not arise without honorable deeds. Indeed, Abraham did not attain this unless a contest was first held, by which he would be expelled from his paternal kinship, for which contest faith was declared as the reward: but Paul placed this before works, namely the observance of the Sabbaths according to the law, circumcision, and other purifications. Indeed, two meanings are also seen in works. For certain works are said to confirm faith, without which faith is dead. And again, works are said to be those of the law, without which both Abraham and all who follow Christ are justified. For who would deny that it is true that faith would in no way approach the impure? But I speak of true faith. For neither would an ointment be stored in a vessel that was full of mud, nor would faith be imparted by God to an impure man. Therefore, the holy apostles are not contradictory, but each, operating in a different meaning, directs and leads to the use of its own meaning that is proposed to it.

Faith is shown by deeds like the features of the face in a mirror.

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.

Show me thy faith without thy works - Your pretending to have faith, while you have no works of charity or mercy, is utterly vain: for as faith, which is a principle in the mind, cannot be discerned but by the effects, that is, good works; he who has no good works has, presumptively, no faith. I will show thee my faith by my works - My works of charity and mercy will show that I have faith; and that it is the living tree, whose root is love to God and man, and whose fruit is the good works here contended for.

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.

"But some one will say": so the Greek. This verse continues the argument from Jam 2:14, Jam 2:16. One may say he has faith though he have not works. Suppose one were to say to a naked brother, "Be warmed," without giving him needful clothing. "But someone (entertaining views of the need of faith having works joined to it) will say (in opposition to the 'say' of the professor)." show me thy faith without thy works--if thou canst; but thou canst not SHOW, that is, manifest or evidence thy alleged (Jam 2:14, "say") faith without works. "Show" does not mean here to prove to me, but exhibit to me. Faith is unseen save by God. To show faith to man, works in some form or other are needed: we are justified judicially by God (Rom 8:33); meritoriously, by Christ (Isa 53:11); mediately, by faith (Rom 5:1); evidentially, by works. The question here is not as to the ground on which believers are justified, but about the demonstration of their faith: so in the case of Abraham. In Gen 22:1 it is written, God did tempt Abraham, that is, put to the test of demonstration the reality of his faith, not for the satisfaction of God, who already knew it well, but to demonstrate it before men. The offering of Isaac at that time, quoted here, Jam 2:21, formed no part of the ground of his justification, for he was justified previously on his simply believing in the promise of spiritual heirs, that is, believers, numerous as the stars. He was then justified: that justification was showed or manifested by his offering Isaac forty years after. That work of faith demonstrated, but did not contribute to his justification. The tree shows its life by its fruits, but it was alive before either fruits or even leaves appeared.