---
title: "Commentary Critical and Explanatory on the Whole Bible -  James 2"
description: "CHAPTER 2   :-. THE SIN
OF RESPECT OF
PERSONS: DEAD,
UNWORKING FAITH
SAVES NO
MAN. James illustrates \"the
perfect law of liberty\" ( :-) in one particular"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/james/2"
---

CHAPTER 2

. THE SIN
OF RESPECT OF
PERSONS: DEAD,
UNWORKING FAITH
SAVES NO
MAN.
James illustrates "the
perfect law of liberty" () in one particular instance of a sin against it, concluding
with a reference again to that law ([James 2:12](../../../kjv/james/2/12);
[James 2:13](../../../kjv/james/2/13)).

**1. 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 [1 Corinthians 2:8](../../../kjv/1-corinthians/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 ([Luke 2:32](../../../kjv/luke/2/32)); the
true Shekinah glory of the temple ([Luke 2:32](../../../kjv/luke/2/32)). *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.

**2, 3.** "If there chance to
have come" [ALFORD].
**assembly**—literally,
"synagogue"; this, the latest honorable use, and the only
*Christian* use of the term in the New Testament, occurs in
James's Epistle, the apostle who maintained to the latest possible
moment the bonds between the Jewish synagogue and the Christian
Church. Soon the continued resistance of the truth by the Jews led
Christians to leave the term to them exclusively (). The "synagogue" implies a mere *assembly* or
congregation not necessarily united by any common tie. "Church,"
a people bound together by mutual ties and laws, though often it may
happen that the members are not assembled [TRENCH
and VITRINGA]. Partly from
James' Hebrew tendencies, partly from the Jewish Christian churches
retaining most of the Jewish forms, this term "synagogue"
is used here instead of the Christian term "Church"
(*ecclesia,* derived from a root, "called out,"
implying the union of its members in spiritual bonds, independent of
space, and called out into separation from the world); an undesigned
coincidence and mark of truth. The people in the Jewish synagogue sat
according to their rank, those of the same trade together. The
introduction of this custom into Jewish Christian places of worship
is here reprobated by James. Christian churches were built like the
synagogues, the holy table in the east end of the former, as the ark
was in the latter; the *desk* and *pulpit* were the chief
articles of furniture in both alike. This shows the error of
comparing the Church to the temple, and the ministry to the
priesthood; the temple is represented by the whole body of
worshippers; the church building was formed on the model of the
synagogue. See VITRINGA
[*Synagogue and Temple*].
**goodly apparel . . . gay
clothing**—As the *Greek,* is the same in both, translate
both alike, "gay," or "splendid clothing."

**3. have respect to him,**
c.—though ye know not who he is, when perhaps he may be a heathen.
It was the office of the deacons to direct to a seat the members of
the congregation [CLEMENT OF
ROME, *Apostolical
Constitutions,* 2.57, 58].
**unto him**—not in the
best manuscripts. Thus "thou" becomes more demonstratively
emphatic.
**there**—at a distance
from where the good seats are.
**here**—near the speaker.
**under my footstool**—not
literally so but on the ground, down by my footstool. The poor man
must either *stand,* or if he sits, *sit* in a degrading
position. The speaker has a footstool as well as a good seat.

**4. Are ye not . . .
partial**—literally, "Have ye not made distinctions" or
"differences" (so as to prefer one to another)? So in .
**in yourselves**—in your
minds, that is, according to your carnal inclination [GROTIUS].
**are become judges of evil
thoughts**—The *Greek* words for "judges" and for
"partial," are akin in sound and meaning. A similar
translation ought therefore to be given to both. Thus, either for
"judges," c. translate, "*distinguishers* of
(that is, *according to* your) evil thoughts" or, do ye not
*partially judge between* men, and are become *evilly-thinking
judges* ([Mark 7:21](../../../kjv/mark/7/21))? The "evil
thoughts" are in the judges themselves; as in [Mark 7:21](../../../kjv/mark/7/21), the *Greek,* "judge of injustice," is
translated, "unjust judge." ALFORD
and WAHL translate, "Did
ye not *doubt*" (respecting your *faith,* which is
inconsistent with the distinctions made by you between rich and
poor)? For the *Greek* constantly means "*doubt*"
in all the New Testament. So in [Mark 7:21](../../../kjv/mark/7/21), "wavering." [Matthew 21:21](../../../kjv/matthew/21/21);
[Acts 10:20](../../../kjv/acts/10/20); [Romans 4:20](../../../kjv/romans/4/20),
"staggered not." The same play on the same kindred words
occurs in the *Greek* of [Romans 14:10](../../../kjv/romans/14/10);
[Romans 14:23](../../../kjv/romans/14/23), "judge . . .
doubteth." The same blame of being a judge, when one ought to be
an obeyer, of the law is found in [Romans 14:23](../../../kjv/romans/14/23).

**5. Hearken**—James *brings to
trial* the self-constituted "judges" ().
**poor of this world**—The
best manuscripts read, "those poor *in respect to the*
world." In contrast to "the rich in this world" (). Not of course *all* the poor; but the poor, *as a
class,* furnish more believers than the rich as a class. The rich,
if a believer, renounces riches as his portion; the poor, if an
unbeliever, neglects that which is the peculiar advantage of poverty
([Matthew 5:3](../../../kjv/matthew/5/3); [1 Corinthians 1:26](../../../kjv/1-corinthians/1/26);
[1 Corinthians 1:27](../../../kjv/1-corinthians/1/27); [1 Corinthians 1:28](../../../kjv/1-corinthians/1/28)).
**rich in faith**—*Their*
riches consist *in faith.* [1 Corinthians 1:28](../../../kjv/1-corinthians/1/28), "rich toward God." [1 Corinthians 1:28](../../../kjv/1-corinthians/1/28), "rich in good works" ([1 Corinthians 1:28](../../../kjv/1-corinthians/1/28); compare [2 Corinthians 8:9](../../../kjv/2-corinthians/8/9)).
Christ's poverty is the source of the believer's riches.
**kingdom . . . promised**—
([Luke 12:32](../../../kjv/luke/12/32); [1 Corinthians 2:9](../../../kjv/1-corinthians/2/9);
[2 Timothy 4:8](../../../kjv/2-timothy/4/8)).

**6.** The world's judgment of the
poor contrasted with God's.
**ye**—Christians, from
whom better things might have been expected; there is no marvel that
men of the world do so.
**despised**—literally,
"dishonored." To dishonor the poor is to dishonor those
whom God honors, and so to invert the order of God [CALVIN].
**rich**—as a class.
**oppress**—literally,
"abuse their power against" you.
**draw you**—Translate, "is
it not *they* (those very persons whom ye partially prefer, ) that *drag* you (namely, with violence)"
[ALFORD].
**before . . . judgment
seats**—instituting persecutions for religion, as well as
oppressive lawsuits, against you.

**7.** "Is it not they that
blaspheme?" c. as in [James 2:6](../../../kjv/james/2/6)
[ALFORD]. Rich heathen
must here chiefly be meant for none others would directly blaspheme
the name of Christ. Only *indirectly* rich Christians can be
meant, who, by their inconsistency, *caused* His name *to be
blasphemed;* so [Ezekiel 36:21](../../../kjv/ezekiel/36/21);
[Ezekiel 36:22](../../../kjv/ezekiel/36/22); [Romans 2:24](../../../kjv/romans/2/24).
Besides, there were few rich Jewish Christians at Jerusalem ([Romans 2:24](../../../kjv/romans/2/24)). They who dishonor God's name by wilful and habitual sin,
"take (or *bear*) the Lord's name in vain" (compare
[Proverbs 30:9](../../../kjv/proverbs/30/9); [Exodus 20:7](../../../kjv/exodus/20/7)).
**that worthy name**—which
is "good before the Lord's saints" ([Psalms 52:9](../../../kjv/psalms/52/9);
[Psalms 54:6](../../../kjv/psalms/54/6)); which ye pray may be
"hallowed" ([Matthew 6:9](../../../kjv/matthew/6/9)),
and "by which ye are called," literally, "which was
invoked" or, "called upon by you" (compare [Genesis 48:16](../../../kjv/genesis/48/16);
[Isaiah 4:1](../../../kjv/isaiah/4/1), *Margin;* [Isaiah 4:1](../../../kjv/isaiah/4/1)), so that at your baptism "*into* the name"
(so the *Greek,* [Matthew 28:19](../../../kjv/matthew/28/19))
of Christ, ye became Christ's people ([Matthew 28:19](../../../kjv/matthew/28/19)).

**8.** The *Greek* may be
translated, "If, *however,* ye fulfil," c., that is,
as ALFORD, after ESTIUS,
explains, "*Still* I do not say, hate the rich (for their
oppressions) and drive them from your assemblies if you choose to
observe the royal law . . . well and good; but respect of persons is
a breach of that law." I think the translation is, "If *in
very deed* (or '*indeed on the one hand*') ye fulfil the
royal law . . . ye do well, but if (on the other hand) ye respect
persons, ye practice sin." The Jewish Christians boasted of, and
rested in, the "law" ([Acts 15:1](../../../kjv/acts/15/1);
[Acts 21:18-24](../../../kjv/acts/21/18-24); [Romans 2:17](../../../kjv/romans/2/17);
[Galatians 2:12](../../../kjv/galatians/2/12)). To this the "indeed"
alludes. "(Ye rest in the law): If *indeed* (then) ye
fulfil it, ye do well; but if," c.
**royal**—the law that is
king of all laws, being the sum and essence of the ten commandments.
The great King, God, is love His law is the royal law of love, and
that law, like Himself, reigns supreme. He "is no respecter of
persons"; therefore to respect persons is at variance with Him
and His royal law, which is at once a law of love and of liberty ([Galatians 2:12](../../../kjv/galatians/2/12)). The law is the "whole"; "the (particular)
Scripture" ([Leviticus 19:18](../../../kjv/leviticus/19/18))
quoted is a part. To break a part is to break the whole ([Leviticus 19:18](../../../kjv/leviticus/19/18)).
**ye do well**—being
"blessed in your deed" ("doing," *Margin*)
as a doer, not a forgetful hearer of the law ([Leviticus 19:18](../../../kjv/leviticus/19/18)).

**9.** *Respect of persons*
violates the command to *love all alike* "as thyself."
**ye commit sin**—literally,
"ye work sin," [Matthew 7:23](../../../kjv/matthew/7/23),
to which the reference here is probably, as in [Matthew 7:23](../../../kjv/matthew/7/23). Your *works* are sin, whatever boast of the law ye
make in words (see on [James 2:8](../../../kjv/james/2/8)).
**convinced**—*Old*
English for "convicted."
**as transgressors**—not
merely of this or that particular command, but of the whole
absolutely.

**10.** The best manuscripts read,
"Whosoever *shall have kept* the whole law, and yet *shall
have offended* (literally, 'stumbled'; not so strong as 'fall,' ) in one (point; here, the *respecting of persons*), is
(hereby) become guilty of all." The law is one seamless garment
which is rent if you but rend a part; or a musical harmony which is
spoiled if there be one discordant note [TIRINUS];
or a golden chain whose completeness is broken if you break one link
[GATAKER]. You thus break
*the whole law,* though not the whole of the law, because you
offend against *love,* which is the fulfilling of the law. If
any part of a man be leprous, the whole man is judged to be a leper.
God requires perfect, not partial, obedience. We are not to choose
out parts of the law to keep, which suit our whim, while we neglect
others.

**11.** He is One who gave the whole
law; therefore, they who violate His will in one point, violate it
all [BENGEL]. The law and
its Author alike have a complete unity.
**adultery . . . kill**—selected
as being the most glaring cases of violation of duty towards one's
neighbor.

**12.** Summing up of the previous
reasonings.
**speak**—referring back to
[James 1:19](../../../kjv/james/1/19); [James 1:26](../../../kjv/james/1/26);
the fuller discussion of the topic is given [James 1:26](../../../kjv/james/1/26).
**judged by the law of liberty**—
([James 1:25](../../../kjv/james/1/25)); that is, the Gospel
law of love, which is not a law of external constraint, but of
internal, *free,* instinctive inclination. The law of liberty,
through God's mercy, frees us from the curse of the law, that
henceforth we should be free to love and obey willingly. If we will
not in turn practice the law of love to our neighbor, that law of
grace condemns us still more heavily than the old law, which spake
nothing but wrath to him who offended in the least particular ([James 1:25](../../../kjv/james/1/25)). Compare [Matthew 18:32-35](../../../kjv/matthew/18/32-35);
[John 12:48](../../../kjv/john/12/48); [Revelation 6:16](../../../kjv/revelation/6/16),
"Wrath of the (merciful) Lamb."

**13.** The converse of, "Blessed
are the merciful, for they shall obtain mercy" (). 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," .
**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.

**14.** James here, passing from the
particular case of "mercy" or "love" violated by
"respect of persons," notwithstanding profession of the
"faith of our Lord Jesus" (), combats the Jewish tendency (transplanted into their
Christianity) to substitute a lifeless, inoperative acquaintance with
the letter of the law, for change of heart to practical holiness, as
if justification could be thereby attained ([Romans 2:3](../../../kjv/romans/2/3);
[Romans 2:13](../../../kjv/romans/2/13); [Romans 2:23](../../../kjv/romans/2/23)).
It seems hardly likely but that James had seen Paul's Epistles,
considering that he uses the same phrases and examples (compare
[James 2:21](../../../kjv/james/2/21); [James 2:23](../../../kjv/james/2/23);
[James 2:25](../../../kjv/james/2/25); [Romans 4:3](../../../kjv/romans/4/3);
[Hebrews 11:17](../../../kjv/hebrews/11/17); [Hebrews 11:31](../../../kjv/hebrews/11/31);
and [James 2:14](../../../kjv/james/2/14); [James 2:24](../../../kjv/james/2/24);
[Romans 3:28](../../../kjv/romans/3/28); [Galatians 2:16](../../../kjv/galatians/2/16)).
Whether James individually designed it or not, the Holy Spirit by him
combats not Paul, but those who abuse Paul's doctrine. The teaching
of both alike is inspired, and is therefore to be received without
wresting of words; but each has a different class to deal with; Paul,
self-justiciaries; James, Antinomian advocates of a mere notional
faith. Paul urged as strongly as James the need of works as evidences
of faith, especially in the later Epistles, when many were abusing
the doctrine of faith ([Titus 2:14](../../../kjv/titus/2/14);
[Titus 3:8](../../../kjv/titus/3/8)). "Believing and
doing are blood relatives" [RUTHERFORD].
**What*****doth it*****profit**—literally, "What is the profit?"
**though a man say**—James'
expression is not, "If a man have faith," but "if a
man *say* he hath faith"; referring to a mere *profession*
of faith, such as was usually made at baptism. Simon Magus so
"*believed* and was baptized," and yet had "neither
part nor lot in this matter," for his "heart," as his
words and works evinced, was not right in the sight of God. ALFORD
wrongly denies that "say" is emphatic. The illustration,
[James 2:16](../../../kjv/james/2/16), proves it is: "If
one of you *say*" to a naked brother, "Be ye warmed,
notwithstanding ye give not those things needful." The
inoperative *profession* of sympathy answering to the
inoperative *profession* of faith.
**can faith save him**—rather,
"can such a faith (literally, 'the faith') save him?"—*the*
faith you pretend to: the empty name of boasted faith, contrasted
with true fruit-producing faith. So that which self-deceivers claim
is called "wisdom," though not true wisdom, [James 2:16](../../../kjv/james/2/16). The "him" also in the *Greek* is emphatic;
the particular man who professes faith without having the works which
evidence its vitality.

**15.** The *Greek* is, "*But*
if," &c.: the "But" taking up the argument against
such a one as "said he had faith, and yet had not works,"
which are its fruits.
**a brother,** &c.—a
*fellow Christian,* to whom we are specially bound to give help,
independent of our general obligation to help all our fellow
creatures.
**be**—The *Greek*
implies, "*be found,* on your access to them."

**16.** The habit of receiving
passively sentimental impressions from sights of woe without carrying
them out into active habits only hardens the heart.
**one of you**—James brings
home the case to his hearers individually.
**Depart in peace**—as if
all their wants were satisfied by the mere words addressed to them.
The same words in the mouth of Christ, whose faith they said they
had, were accompanied by efficient deeds of love.
**be . . . warmed**—with
clothing, instead of being as heretofore "naked" ([James 2:15](../../../kjv/james/2/15);
[Job 31:20](../../../kjv/job/31/20)).
**filled**—instead of being
"destitute of food" ([Job 31:20](../../../kjv/job/31/20)).
**what doth it
profit**—concluding with the same question as at the beginning,
[James 2:14](../../../kjv/james/2/14). Just retribution:
kind professions unaccompanied with corresponding acts, as they are
of no "profit" to the needy object of them, so are of no
profit to the professor himself. So faith consisting in mere
profession is unacceptable to God, the object of faith, and
profitless to the possessor.

**17. faith . . . being alone**—ALFORD
joins "is dead *in itself.*" So BENGEL,
"If the works which living faith produces have no existence, it
is a proof that faith itself (literally, 'in respect to itself') has
no existence; that is, that what one boasts of as faith, is *dead.*"
"Faith" is said to be "dead *in itself,*"
because when it has works it is *alive,* and it is discerned to
be so, not in respect to its works, but in respect to *itself.
English Version,* if retained, must not be understood to mean that
faith can exist "alone" (that is, severed from works), but
thus: Even so *presumed* faith, if it have not works, is dead,
being by itself "alone," that is, severed from works of
charity; just as the body would be "dead" if alone, that
is, severed from the spirit (). So ESTIUS.

**18.** "*But* some *one
will* say": so the *Greek.* This verse continues the
argument from [James 2:14](../../../kjv/james/2/14); [James 2:16](../../../kjv/james/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 ([James 2:16](../../../kjv/james/2/16), "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 ([James 2:16](../../../kjv/james/2/16)); meritoriously, by Christ ([James 2:16](../../../kjv/james/2/16)); mediately, by faith ([James 2:16](../../../kjv/james/2/16)); 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 [James 2:16](../../../kjv/james/2/16) 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, [James 2:16](../../../kjv/james/2/16), 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.

**19. Thou**—emphatic. Thou
self-deceiving claimant to faith without works.
**that there is one God**—rather,
"that God is one": God's *existence,* however, is also
asserted. The fundamental article of the creed of Jews and Christians
alike, and the point of faith on which especially the former boasted
themselves, as distinguishing them from the Gentiles, and hence
adduced by James here.
**thou doest well**—so far
good. But unless thy faith goes farther than an assent to this truth,
"the evil spirits (literally, 'demons': 'devil' is the term
restricted to *Satan,* their head) believe" so far in
common with thee, "and (so far from being saved by such a faith)
shudder (so the *Greek*)," [Matthew 8:29](../../../kjv/matthew/8/29);
[Luke 4:34](../../../kjv/luke/4/34); [2 Peter 2:4](../../../kjv/2-peter/2/4);
[Judges 1:6](../../../kjv/judges/1/6); [Revelation 20:10](../../../kjv/revelation/20/10).
Their faith only adds to their torment at the thought of having to
meet Him who is to consign them to their just doom: so thine ([Hebrews 10:26](../../../kjv/hebrews/10/26);
[Hebrews 10:27](../../../kjv/hebrews/10/27), it is not the faith of
love, but of fear, that hath torment, [Hebrews 10:27](../../../kjv/hebrews/10/27)).

**20. wilt thou know**—"Vain"
men are not *willing* to know, since they have no wish to "do"
the will of God. James beseeches such a one to lay aside his perverse
*unwillingness* to know what is palpable to all who are willing
to do.
**vain**—who deceivest
thyself with a delusive hope, resting on an unreal faith.
**without works**—The
*Greek,* implies *separate from the* works [ALFORD]
which ought to flow from it if it were real.
**is dead**—Some of the
best manuscripts read, "is idle," that is, unavailing to
effect what you hope, namely, to save you.

**21. Abraham . . . justified by
works**—*evidentially,* and *before men* (see on ). In [James 2:23](../../../kjv/james/2/23), James,
like Paul, recognizes the Scripture truth, that it was his *faith*
that was counted to Abraham for righteousness in his justification
before God.
**when he had offered**—rather,
"when he offered" [ALFORD],
that is, brought as an offering at the altar; not implying that he
actually offered him.

**22.** 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 [1 John 4:17](../../../kjv/1-john/4/17); [Hebrews 2:10](../../../kjv/hebrews/2/10);
[Hebrews 5:9](../../../kjv/hebrews/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 [Hebrews 5:9](../../../kjv/hebrews/5/9), "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, [Philippians 2:12](../../../kjv/philippians/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.

**23. scripture was fulfilled**—
[Genesis 15:6](../../../kjv/genesis/15/6), quoted by Paul, as
realized in Abraham's justification by *faith;* but by James, as
realized subsequently in Abraham's *work* of offering Isaac,
which, he says, *justified* him. Plainly, then, James must mean
by *works* the same thing as Paul means by *faith,* only
that he speaks of faith at its manifested development, whereas Paul
speaks of it in its germ. Abraham's offering of Isaac was not a mere
act of obedience, but an act of faith. Isaac was the subject of the
promises of God, that in him Abraham's seed should be called. The
same God calls on Abraham to slay the subject of His own promise,
when as yet there was no seed in whom those predictions could be
realized. Hence James' saying that Abraham was justified by *such*
a work, is equivalent to saying, as Paul does, that he was justified
by faith itself; for it was in fact *faith expressed in action,*
as in other cases saving faith is expressed in words. So Paul states
as the mean of salvation faith *expressed.* The "Scripture"
would not be "fulfilled," as James says it was, but
contradicted by any interpretation which makes man's *works*
justify him before God: for that Scripture makes no mention of works
at all, but says that Abraham's *belief* was counted to him for
righteousness. God, in the first instance, "justifies the
*ungodly*" through faith; subsequently the believer is
justified *before the world* as righteous through faith
manifested in words and works (compare [Genesis 15:6](../../../kjv/genesis/15/6), "the righteous," [Genesis 15:6](../../../kjv/genesis/15/6)). The best authorities read, "But Abraham believed,"
c.
**and he was called the Friend
of God**—He was not so *called* in his lifetime, though he
*was* so even then from the time of his justification but he was
*called* so, being recognized as such by all on the ground of
his works of faith. "He was the *friend* (in an active
sense), the *lover of God,* in reference to his works; and (in a
passive sense) *loved by God* in reference to his justification
by works. Both senses are united in [John 15:14](../../../kjv/john/15/14);
[John 15:15](../../../kjv/john/15/15)" [BENGEL].

**24. justified and, not by faith
only**—that is, by "faith without (*separated* from:
*severed from*) works," its proper fruits (see on ). Faith to justify must, from the first, include obedience
in germ (to be developed subsequently), though the former alone is
the ground of justification. The scion must be grafted on the stock
that it may live; it must bring forth fruit to prove that it does
live.

**25.** It is clear from the nature
of Rahab's act, that it is not quoted to prove justification by works
as such. She *believed* assuredly what her other countrymen
disbelieved, and this in the face of every improbability that an
unwarlike few would conquer well-armed numbers. In this belief she
hid the spies at the risk of her life. Hence names this as an example of *faith,* rather than of
obedience. "By *faith* the *harlot* Rahab perished not
with them that *believed* not." If an instance of obedience
were wanting. Paul and James would hardly have quoted a woman of
previously bad character, rather than the many moral and pious
patriarchs. But as an example of free grace justifying men through an
*operative,* as opposed to a mere verbal *faith,* none
could be more suitable than a saved "harlot." As Abraham
was an instance of an illustrious man and the father of the Jews, so
Rahab is quoted as a woman, and one of abandoned character, and a
Gentile, showing that justifying faith has been manifested in those
of every class. The nature of the works alleged is such as to prove
that James uses them only as *evidences of faith,* as contrasted
with a mere verbal profession: not works of charity and piety, but
works the value of which consisted solely in their being proofs of
faith: they were faith expressed in act, synonymous with *faith*
itself.
**messengers**—spies.
**had received . . . had
sent**—rather, "received . . . thrust them forth" (in
haste and fear) [ALFORD].
**another way**—from that
whereby they entered her house, namely, through the window of her
house on the wall, and thence to the mountain.

**26.** Faith is a spiritual thing:
works are material. Hence we might expect *faith* to answer to
the *spirit, works to the body.* But James reverses this. He
therefore does not mean that faith in all cases answers to the body;
but the FORM *of faith*
without *the working reality* answers to the *body* without
the *animating spirit.* It does not follow that *living faith*
derives its life from works, as the body derives its life from the
animating spirit.

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