Matthew Henry Commentary James 2
Matthew Henry Commentary
James 2
Matthew Henry Commentary
James 2
"My brethren, hold not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons. For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool; Do ye not make distinctions among yourselves, and become judges with evil thoughts? Hearken, my beloved brethren; did not God choose them that are poor as to the world [to be] rich in faith, and heirs of the kingdom which he promised to them that love him? But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats? Do not they blaspheme the honorable name by which ye are called? Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors. For whosoever shall keep the whole law, and yet stumble in one [point], he is become guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law. So speak ye, and so do, as men that are to be judged by a law of liberty. For judgment [is] without mercy to him that hath showed no mercy: mercy glorieth against judgment." — James 2:1-13 (ASV)
Those who profess faith in Christ as the Lord of glory must not show favoritism based on mere outward circumstances and appearances, in a manner inconsistent with their profession of being disciples of the lowly Jesus. Saint James does not encourage rudeness or disorder here: civil respect must be paid; but never in such a way that it influences Christians when appointing individuals to offices in the church of Christ, when issuing church censures, or in any matter of religion. Questioning ourselves is of great use in every part of the holy life.
Let us do this more frequently, and in everything take the opportunity to converse with our own souls. Since places of worship cannot be built or maintained without expense, it may be proper that those who contribute to them should be accommodated accordingly; but if all people were more spiritually-minded, the poor would be treated with more attention than is usually the case in worshipping congregations. A lowly state is most favourable for inward peace and for growth in holiness.
God would give to all believers riches and honours of this world if these would do them good, since he has chosen them to be rich in faith and made them heirs of his kingdom, which he promised to bestow on all who love him. Consider how often riches lead to vice and mischief, and what great reproaches are thrown upon God and religion by people of wealth, power, and worldly greatness; this will make this sin appear very sinful and foolish. The Scripture gives as a law, to love our neighbour as ourselves.
This law is a royal law; it comes from the King of kings, and if Christians act unjustly, they are convicted by the law as transgressors. To think that our good deeds will atone for our bad deeds plainly means we are looking for another atonement. According to the covenant of works, one breach of any command brings a person under condemnation, from which no obedience—past, present, or future—can deliver them.
This shows us the happiness of those who are in Christ. We may serve him without slavish fear. God's restraints are not a bondage, but our own corruptions are. The doom passed upon impenitent sinners in the end will be judgment without mercy. But God deems it his glory and joy to pardon and bless those who might justly be condemned at his tribunal; and his grace teaches those who partake of his mercy to imitate it in their conduct.
"What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him? If a brother or sister be naked and in lack of daily food, and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit? Even so faith, if it have not works, is dead in itself. Yea, a man will say, Thou hast faith, and I have works: show me thy faith apart from [thy] works, and I by my works will show thee [my] faith. Thou believest that God is one; thou doest well: the demons also believe, and shudder. But wilt thou know, O vain man, that faith apart from works is barren? Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. Ye see that by works a man is justified, and not only by faith. And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way? For as the body apart from the spirit is dead, even so faith apart from works is dead." — James 2:14-26 (ASV)
Those who substitute a mere intellectual belief in the gospel for the entirety of evangelical religion, as many do today, are mistaken. Undoubtedly, true faith alone—by which people share in Christ's righteousness, atonement, and grace—saves their souls.
However, this true faith produces holy fruits and is shown to be real by its effect on their works, while mere agreement with any form of doctrine, or a simple historical belief in any facts, completely differs from this saving faith. A mere profession might earn the good opinion of godly people and, in some cases, obtain worldly benefits; but what profit will it be for anyone to gain the whole world and lose their soul?
Can this faith save him? All things should be considered profitable or unprofitable to us according to whether they promote or hinder the salvation of our souls.
This passage of Scripture clearly shows that an opinion, or agreement with the gospel, if unaccompanied by works, is not faith. There is no way to show that we truly believe in Christ except by being diligent in good works, motivated by gospel principles and for gospel purposes. People may boast to others and be conceited about what they do not truly possess.
In faith, there must be not only assent but also consent; not only an agreement with the truth of the word but also a consent to receive Christ. True believing is not merely an act of the understanding but a work of the whole heart. That a justifying faith cannot exist without works is shown by two examples: Abraham and Rahab. Abraham believed God, and it was reckoned to him for righteousness.
Faith, producing such works, advanced him to special favors. We see then (James 2:24), how that by works a man is justified, not by a mere opinion or profession, or by believing without obeying, but by having the kind of faith that produces good works. And having to deny one's own reason, affections, and interests is an action suitable for testing a believer. Observe here the wonderful power of faith in transforming sinners.
Rahab's conduct proved her faith to be living, or possessing power; it showed that she believed with her heart, not merely by an agreement of the understanding. Let us then be careful, for the best works, without faith, are dead; they lack root and principle. By faith, anything we do is truly good when it is done in obedience to God and aims for His acceptance. The root is as if it were dead when there is no fruit. Faith is the root, good works are the fruits; and we must ensure that we have both.
This is the grace of God wherein we stand, and we should hold firm to it. There is no middle state. Everyone must either live as God's friend or God's enemy. Living for God, as it is the consequence of faith which justifies and will save, obligates us to do nothing against Him, but everything for Him and to Him.
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