Albert Garner - J.C. Howes
This chapter concerns the relationship between works and faith as they manifest justification before men.
1) One is cautioned to avoid holding or grasping the former fashion or things of the world, showing partiality to a person, while claiming to hold the faith of Jesus Christ.
2) Prejudice and partiality are not Christian virtues. Romans 12:9-10. Christian virtues are to be observed without "preferring one before another, doing nothing by partiality" 1 Timothy 5:21.
1) If anyone come voluntarily into (Gr. eiselthe) a gathering place (Gr. sunagogen) of Christians wearing a "gold-fingered," flashy ring, with bright clothes, and should there follow him one wearing vile clothes, of poor cloth, design and sewing - James raises a flag of warning to the Christian to avoid being influenced with respect and prejudice toward the "gold-fingered," bright clothes, flashy person, plutocratically arrayed, while ignoring the person who may be in filthy, dirty or vile apparel.
2) This is a warning against respect of person in Christian conduct of public worship. Luke 14:11-14.
1) Christians are admonished to exert precautions against seeking preferential treatment and high place in leadership or giving it to the bright, decorated, brilliant "ring-fingered" visitor or new member, while ignoring or seating the person poorly dressed in an inconspicuous, unnoticeable place at one’s feet, Exodus 19:17; Deuteronomy 33:3; Luke 20:43.
2) Rhetorically, James asks are you not split personalities yourselves, when you sit as a critic or judge with such wicked reasonings, showing partiality toward the "flashy" stranger who might appear for worship, while demeaning or speaking or assigning lightly concern for the more poorly dressed person? Wisdom from above is declared to be "without partiality." James 3:17.
3) This is a serious reprimand toward worldliness of the Christian Hebrews of the dispersion. Outward apparel and dress should not determine a Christian’s sole interest in or willingness to help any person. 1 Corinthians 3:9.
1) James rhetorically affirms that a poor and shabbily dressed person holding few of this world’s goods may be chosen of God as an agent of the faith (rich or plutocratic).
2) Such a person should not therefore, as God’s servant, be shown disrespect or partiality because of his clothes, Matthew 5:3; Mark 12:37.
COURTEOUS TO ALL PEOPLE
A Sunday School teacher was endeavoring to impress upon his class of teenagers to have right attitudes toward everybody. He said, "if we let the Bible criticize our thoughts, we will have the right attitude toward everybody. It will help us to act as Christians should act in all their relationships with others. Now tell me if you understand the truth I am trying to put across to you." "I think I do," said a seventeen-year-old girl. "Before I knew the Lord Jesus as my personal Saviour, I used to single out certain people to be nice to. In my thoughts certain people were more important than others, but now I know that, as a Christian, God expects me to be courteous to everybody."
W. B. K.
EVERYONE A PRIME MINISTER
Dr. Bouden, an eminent surgeon, was one day sent for by the Cardinal du Bois, prime minister of France, to perform a very serious operation upon him. The Cardinal on seeing him enter the room said to him, "You must not expect to treat me in the same rough manner that you treat your poor miserable wretches at your hospital of the Hotel Dieu.” “My Lord," replied the surgeon, with great dignity, "everyone of those miserable wretches, as Your Eminence is pleased to call them, is a prime minister in my eyes."
- Biblical Illustrator
IN CHRIST
In Christ there is no East nor West, In Him no South nor North, But one great fellowship of love Throughout the whole wide earth.
In Him shall true hearts everywhere Their high communion find; His service is the golden cord close binding all mankind.
- Harvest Field
1) Hebrew-Christian brethren in dispersion are seriously charged with not only having shown partiality toward the poor, and having made a difference between them and the rich who came among them, but that they have also despised and dishonored them in doing so, James 2:3; Matthew 13:57.
2) To show partiality means to treat with lightness or indifference, with little spiritual concern. Luke 12:21; 1 Timothy 6:18; Romans 2:4-5.
1) James then emphasizes that these Christian brethren had received harsh treatment, oppression from unconverted Jews, that they had been dragged vigorously before the judgment, or tribunal seat.
2) Having been so mistreated by the unsaved, they themselves should be more considerate of the poor who came into their own assembly or synagogue, Acts 16:19; Acts 21:30; Acts 8:3; Luke 12:58.
1) James adds rhetorically once again, with strong emphasis, a reprimand against a Christian’s misbehavior in showing partiality toward, a visitor - in this, he asks, does not the rich, "gold-fingered," brilliant dress-wearing-person, blaspheme, speak evil of the good name by which you are called, Christian? Do they not ridicule, castigate or scorn your name -the name which you bear? This evidently referred to the term Christian, Acts 11:26; Acts 26:28; 1 Peter 4:14; 1 Peter 4:16.
2) Why should any Christian or Christian group show favoritism toward the very people who have treated them with contempt, while treating lightly the poor who may never have hurt them? Matthew 7:12; Matthew 5:7.
1) Hypothetically, James then asserted, "if you, all of you dispersed Christians should fulfill the kingly, regal or royal love, "thou shalt love thy neighbor, or near place one to you, as thyself, ye do well."
2) The regal or royal law (Gr. basilikon) concerns treating one’s neighbor as if he were in his neighbor’s shoes in the church fellowship, (John 13:34-35). On this link of the new law hung or was the hinge of all of their conduct of Christian church life. Matthew 7:12 illustrates this principle in what is termed the Golden Rule, given by our Lord to His church in the Sermon on the Mount, Matthew 22:40; Leviticus 19:18; Luke 10:28.
3) Romans 12:9; Romans 12:21 is a Pauline admonition for Roman Church Christians to practice or demonstrate love, by which they might demonstrate that they were justified before God - such conduct brings justification before one’s fellow man.
"If thou neglectest thy love to thy neighbor, in vain thou professest thy love to God; for by thy love to God, the love to thy neighbor is begotten, and by the love to thy neighbor, thy love to God is nourished."
Quarles
1) Hypothetically, one is charged with (Gr. hamartian) lawlessness, if of his own accord, or making, he shows respect of person, or a good face to one person and a bad face to another.
2) He is convinced or convicted or discovered as a (Gr. parabatai) transgressor, under the law, Matthew 7:23; Psalms 6:8; Deuteronomy 1:17; Deuteronomy 16:19; John 3:20; John 8:9; 1 Corinthians 14:24.
3) This sin of partiality (transgression) is described and condemned, Leviticus 19:15; Galatians 2:18; Romans 2:25-27.
1) Any person who, if he were able to keep or guard, or watch, the whole law and yet stumbles or offends or trips over one thing forbidden therein, becomes by that one act a law breaker. The breaking of only one link causes an entire chain to break. One must break only one law to become liable for the penalty of the law - when one breaks that law he becomes thereby a law breaker, a criminal, a non-law abiding citizen, or subject. Mark 3:29; Matthew 5:18.
2) When a rock is thrown through a window, though it makes a hole, the whole window is broken and must be replaced, not just the hole.
1) The same law that forbids adultery also forbids murder, and one has only to break one of the laws to become a lawbreaker, a transgressor.
2) The term transgressor (Gk. parabates) means to step down below a stated standard of conduct or behavior. James therefore would emphasize the importance of attempting to keep and abide by all the high standards of all the laws of the Lord Jesus Christ.
3) The Master teacher, in the inaugural address to His church in the Sermon on the Mount, thus confirmed the need of Christian respect for Divine principles expressed by Divine Command.
1) James thus admonishes that one should habitually and continually speak (Gr. laleite) and act (Gr. poieite) in a lawful way and in an inoffensive manner. Such he describes as becoming to the "law of liberty" - the law of Jesus Christ, by which all shall one day be judged, Psalms 1:1-3; James 1:25. And by which they are now being judged in chastisement, 1 Corinthians 11:31-32; Hebrews 12:5-11.
2) All shall be judged one day according to things written in the Word of God, based upon the principles set forth in the New Testament, confirmed by Jesus Christ, and clarified by the Apostles, Galatians 5:13; 2 Timothy 3:16-17.
1) The person "without compassion" shall be severely judged without mercy. Only mercy can triumph over justice with God and man, Matthew 5:7; Matthew 25:45-46.
2) Mercy is a divine attribute which children of God should cultivate toward the depraved and the condemned. It is because of His mercy we are not consumed every day, La 3:22; Malachi 3:6; Micah 6:8; Micah 7:18.
JESUS THE RIGHTEOUS JUDGE
A criminal who had once been before the courts was scheduled to appear once more. He rejoiced when he heard that an attorney who had defended him on previous occasions was now the trial judge. His attitude changed, however, when the judge stated, ’When I was an attorney I defended you, but I am no longer an attorney. It is not my business now to defend, but to judge. I shall hear the evidence, and then I must deal with you in keeping with the oath I have taken in the off ice of judge."
Jesus came once to this earth as Saviour. He is even now at the right hand of God as our Intercessor, our Advocate with the Father. But the day is coming when He will return as Judge. As Judge He must perform His duty in keeping with the nature of His off ice.
1) If one should say that he has faith, but do no good works or produce no fruit to confirm it, would "that kind" of faith, unworking faith, be the kind of faith that saves? Ephesians 2:8-10. The answer is "no" and that true faith will manifest itself in some type of good work. The good work does not save, but genuine faith in Jesus Christ does initiate desires for and sustain one in deeds of fruitful service to Jesus Christ.
2) The original language indicates a sense of almost disgust on James’ part. It is ironic for one to say or keep on saying, or persistently say, that he has faith and is saved if he has no works. His claims demonstrate that his faith is spurious if the claims are not accompanied by some fruit. That kind of faith which talks loudly, but works not at all, appears to be a farcical faith or claim of a kind of faith which the claimant does not possess, John 15:14.
Should any brother or sister become naked, grieving or destitute, failing, lacking or wanting of material needs (the ephemeral daily passing nourishment of food and clothes) what should one with faith do about it? Mercy and compassion cry "help him". Luke 10:33-37.
1) Should any Christian say to such a person, needy, naked, hungry or in need of ephemeral things of food and clothing, I wish you well, I hope you find clothes and food", yet not share with that person the -things which he himself has, things needful for his body - for clothing and food? What profit or gain is there to this needy person in this? Fool or hypocrite?
2) John, another of the inner circle disciples, wrote 1 John 3:17, "But whoso hath this world’s goods and sees his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in Him?" Rhetorically, John, this inner circle disciple, is simply saying that such an one does not manifest the Divine gift of faith or the Divine gift of love, either of the three spiritual gifts which God gives to His children, 1 Corinthians 13:13.
1) (Gr. Houtos kai) "Just like this" simply means that the person claiming this faith is a hypocrite if he has a non-productive faith. The term dead (Gr. nekra) is used in the sense of barren, empty, or a fruitless faith. The term dead is used by James as the English term "dead" is used when one speaks of a "dead womb", meaning a barren womb, or "dead soil," soil that has no productivity because of having been struck by lightning or rendered useless because of salt.
2) The faith God gives is a live faith - it never dies, but works by love, Galatians 5:6. It manifests itself in deeds of obedience to the One who gives it. Any claim to this faith that is not accompanied by works is a false claim, Matthew 7:17.
3) Eve n a saved person who does not, by his own volition or will, as a free moral agent, obey the commands of God to serve, becomes empty, barren, and fruitless. 2 Peter 1:8-9. For a child of God to neglect to energize faith in deeds of service is displeasing to God and causes one to become unfruitful, and spiritually astigmatized, near blind.
1) James discusses not faith "or" works but faith "and" works. He asks that one not be confused by being challenged by someone to say, "I have faith but you have works - which of us is saved?" One should not embrace the "either/or", but the "both/and" position. One should have faith which brings salvation Ephesians 2:8-10; John 1:12, and works which declare salvation, in order to be recognized as a Christian.
2) Works are "visual aids" in Christian witnessing, in teaching, convincing, or impressing the principles of Christ upon the lost, Matthew 5:13-16. Good works, as fruits of faith, are influential in witnessing for the Lord. Works are the only means by which the world may "see" one’s faith. Faith itself is invisible, as a gift from God. One should never be confused with the "faith or works," but confirmed in his embracing "faith and works" as inward and outward demonstrations of proof of salvation to one’s fellow man.
1) With a cutting challenge, James asserts that the brethren to whom he wrote, believed that there was one God. This is good as far as it goes, but he says, the demons even believe that there is a God, and even (Gr. phrissousin) tremble, shudder, or shake at His presence. That is more than some who claim to be Christians will do. A mere faith or belief that God exists, that there is one God, never saved any person or produced any fruit. One must believe that Jesus Christ, Second Person of the Godhead, died to take away his sins, to give him eternal life, make him His child, John 8:24.
2) James also asserts that God requires an accounting to Him of stewardship, talent, influence, time and material things of every believer. The devils, with knowledge that God is God and requires an accounting of all creatures to Him, shudder at His name, Romans 14:11-12.
3) How much more should those who claim to be children of God, stewards and servants, who shall one day give account, shudder, should they merely say, "I have faith", but produce no works and no fruits to present to the vineyard owner! Matthew 25:24-30; Luke 12:45-47. Those with saving faith, yet who do not serve, shall be chastened in this life and stand to lose rewards and be ashamed at His coming.
With direct address to the objector who says I have faith and you have works, James challenges, (Gr. anthrope Kene) 0 vain or empty man, "wilt thou not know, perceive, or recognize, that faith (Gr. choris) "without" works is barren, unfruitful, empty, or dead, as land that bears no crop, or money that bears no interest? James 1:22; Ephesians 2:10; John 14:15; John 15:14.
FAITH AND WORKS
A ferryman had the word "faith" painted on one oar and the word "work" on the other. He was asked the reason for thus "naming" the oars, and replied by showing rather than by words. He laid the oar that had "work" painted on it in the bottom of the skiff, took the oar that had "faith" on it, and with both hands pulled with all his strength, and the boat went round and round, gradually floating down the stream with the current. Then he placed faith oar in the bottom of the skiff and took up work oar with both hands, with the same result, the boat gradually floating down the stream. Then he took faith oar in one hand and work oar in the other, and pulled with both together, and the skiff moved out of the current and across the stream.
It takes both faith and works to get anywhere in the Christian life. Doing is evidence that one believes.
- The Cumberland Presbyterian
1) James uses rhetoric illustrations to affirm that one who is saved should render testimony and deeds of service to honor God so that men might "see" his faith. He asserts that Abraham was justified, acquitted, or declared a righteous person before the world when he had offered, completed the offering of his son Isaac upon the (Gr. thusiasterion) - the slaying place. Genesis 22:8-13.
2) He had already been saved, justified before God for some thirty years prior to the offering of Isaac, his son. He was saved or justified when he believed God, when he was called from Ur of the Chaldees, more than thirty years before the time of his offering his son Isaac on the altar, Galatians 3:8; Romans 4:3-5.
1) Can you not see (Gr. Blepeis), at a glance, James asks, that what Abraham wrought with works reached its purpose in influencing others? Faith is (Gr. eteleiothe) made or formed into maturity -through practice of obedient acts toward God. Faith, like love, may grow and be cultivated, and as it is, is more useful for the service of God and one’s fellow man, 2 Thessalonians 1:3-5.
2) When Abraham by faith offered his son Isaac upon the altar, he testified of his faith in and knowledge of the coming resurrection from the dead, Hebrews 11:17-19.
1) Abraham’s offering Isaac upon the altar confirmed Old Testament Scriptures that had asserted Abraham believed God. His offering of his son was imputed or calculated or accredited to him for, or with reference to righteousness, because this act caused him to be called "a friend of God", Genesis 15:6, to which James 2:21 refers and Isaiah 41:8; 2 Chronicles 20:7.
2) Abraham’s offering his son Isaac did not cause him to start loving God or to start having faith in God. His sacrificial act was an outward demonstration of his inward love for God and faith in God and His Word, Romans 4:3.
3) Faith in God, in the sense of trust for salvation, must precede all religious ceremonies on an individual’s part that will be pleasing to God. Romans 4:3 asserts that Abraham believed God and "it", his belief, was counted, computed or calculated "for righteousness." James then describes how this righteousness was manifested in Abraham’s life after he had been saved-.
4) There is no contradiction between the writing of the Apostle Paul in Romans 4:1-25 on the subject of Abraham’s faith and that of James 2:1-26. Harmony always exists in the Scriptures when understood in the setting of each writer’s writings, in their contextual setting.
1) Rhetorically James asks, can you not see how that out of works, a man’s faith is justified or made righteous, in the sense of shown to be righteous, and not by covert faith within, that is not expressed? Neither a saved nor an unsaved person can "see" a saved person’s faith, except as it is visibly expressed in some manner, audibly or tangibly. James asks, can’t you see this?
2) James discusses here the proof or evidence of faith, not the initial act of becoming right with God by faith when one believes, Ephesians 2:8; John 1:11-12; Galatians 3:26; 1 John 5:1.
1) Moreover or similar to this, Rahab the harlot (innkeeper) who kept travelers in ancient times, was acquitted justified or declared righteous, when she of her own accord or in her own behalf, received God’s messengers, protected them and sent them away from the city on a safe road, Joshua 2:15.
2) The sending of these messengers of God out on a safe journey, after having protected them, did not make her a child of God. It only showed that she had faith in God, their Redeemer and hers, and the message they were bearing, Hebrews 11:31; Joshua 2:1; Joshua 2:21; Joshua 6:23.
1) As surely as the body without breath or spirit is a dead corpse, barren, unfruitful, unproductive, just like this, faith (Gr. choris) "apart from", or without works is declared to be dead, unfruitful, unproductive, or barren.
2) No one who is saved should hold himself in isolation from the work of God. To do so is to live a barren and a fruitless life and to have a faith that is accounted as a dead womb or as dead soil, unproductive, Galatians 5:6; 1 Thessalonians 1:3; John 15:14.