People's New Testament
My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.
2:1 Faith and Works
SUMMARY OF JAMES 2:
Respect of Persons. The Royal Law. He Who Keeps the Law Must Offend in Nothing. Faith Not a Living Faith If Alone. Its Life Must Be Shown by Its Fruits. It Is Perfected by Obedience. The Lesson of Abraham's Faith.
Have not the faith of our Lord. The Gospel, the Christian profession.
With respect of persons. God is no respecter of persons (Ac 10:34), nor should Christians be. God respects character, not dress, or wealth, or earthly rank.
For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
2:2 If there come unto your assembly. Into your synagogue (Revised (Version). The place of worship, whether Jewish or Christian. James, a Jewish Christian of the strictest sort, uses the Jewish term.
With a gold ring, in goodly apparel. An indication of wealth in that age, especially in connection with the fine clothing.
A poor man, as shown by his mean clothing.
And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
2:3 And ye have respect to him that weareth the gay clothing. Show respect not to the character but to the clothes, by giving one a welcome and a good seat, while the other is treated contemptuously, allowed to stand or to sit in a very uncomfortable place. Does not this describe the spirit of half the churches of our time?
Are ye not then partial in yourselves, and are become judges of evil thoughts?
2:4 Are ye not then partial in yourselves? Show partially from outward appearance.
And are become judges of evil thoughts? Judge between the two men under the influence of evil thoughts.
Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
2:5 Hath not God chosen the poor of this world. Ye choose out the rich for favor, but God hath chosen in most part the poor to be
rich in faith, etc. See 1Co 1:16,17. God has made poor men heirs of the eternal inheritance.
But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
2:6 But ye have despised the poor. Those whom God accepts you reject.
Do not rich men oppress you? The oppressors of the poor are usually the rich. They are the money lenders, those who bring suit for debt,
and hence draw the poor before the judgment seats. Perhaps also there is an allusion to the fact that they were the persecutors.
Do not they blaspheme that worthy name by the which ye are called?
2:7 Do not they blaspheme that worthy name by which you are called? The name of Christ. There is an allusion either to the fact that they were already called Christians, or that they were baptized in his name.
If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
2:8 The royal law according to the scripture. The law of love for one's neighbor (Le 19:8), which is the fulfillment of the law. See Ga 5:14.
But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
2:9 But if ye have respect to persons. Such partiality as that described in Jas 2:3.
Ye commit sin, and are convinced of the law as transgressors. Would break this law, and hence would be a sin, and the sinner would be convicted as a transgressor.
For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.
2:10 Whoever shall keep the whole law. If the law is broken by respect of persons, the whole law is broken.
Yet offend in one point, he is guilty of all. He who willfully breaks one command is a law breaker and is guilty before the law.
For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
2:11 He that said, etc. He that gave one command, gave the other commands. If you break any one of them, you sin against the Divine Lawgiver.
So speak ye, and so do, as they that shall be judged by the law of liberty.
2:12 So speak ye, and so do. So act as one judged by
the law of liberty. The Gospel, which is not a law of outward compulsion, but of a new and willing spirit. See Ro 8:2,15.
For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
2:13 He shall have judgment without mercy. We must show mercy if we expect mercy. Our own spirit determines our manner of judgment. See Mt 6:15. If we love our neighbor, God will love us.
What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
2:14 What doth it profit? Professions are nothing unless their fruit is deeds. Even faith is of no avail unless it demonstrates its life by works.
If a brother or sister be naked, and destitute of daily food,
2:15 If a brother or sister. A practical application is now made of the royal law.
Be naked. Insufficiently clothed.
And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
2:16 Depart in peace, be ye warmed and filled. Express to the needy only kind wishes; that he be warmed by receiving good clothing and fed by food being provided.
What doth it profit? Such good wishes are worthless unless followed up by active help to the sufferer.
Even so faith, if it hath not works, is dead, being alone.
2:17 Even so faith, if it hath not works. Faith that has no power to bring one to obedience and to sway the life is as worthless as good wishes which end in words.
Is dead, being alone. It cannot stand alone and be of any avail. Only when it shows its power in works is it of the slightest value.
Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
2:18 Yea, a man may say, etc. One may claim works, another faith. They must go hand in hand. One cannot show faith without works. The life lived is the proof of the faith held. If a man lives in obedience to Christ, that is proof that he has faith in Christ.
Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
2:19 Thou believest that there is one God. That is very well, but can that alone save you?
The devils also believe, and tremble. Even the demons believe that also. See Mt 8:29. Evil spirits confessed Christ, but this confession of faith did not save them.
But wilt thou know, O vain man, that faith without works is dead?
2:20 But wilt thou know, O vain man. I will show by proof that the faith that justifies produces works by the case of Abraham, the great father of the faithful.
Faith without works is dead. It has no power to make alive unless it has power over the life.
Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
2:21 Was not Abraham our father. The father of the Jewish race; also the father of all his children by faith. See Ga 3:7-9.
Justified by works? By a faith which showed itself in works. This is the argument of James, that faith is of no avail unless accompanied by works. Of this all Abraham's life was a demonstration. He was told when in Mesopotamia to go forth into the land God would show him, and he went out, not knowing where he was going (Heb 11:8); an act of faith. By faith he sojourned in the land of promise (Heb 11:9).
When he had offered Isaac his son upon the altar? Each of these acts of faith secured Divine approval, but the supremest trial was when he offered Isaac. See PNT Heb 11:17. This victory of faith was followed by crowning approval and glorious promises.
Seest thou how faith wrought with his works, and by works was faith made perfect?
2:22 Seest thou how faith wrought with his works. Abraham's faith was a working faith.
By works was faith made perfect. The element of works is essential to make it complete. Without works it is an imperfect, a dead faith (Jas 2:20). It must have energy to avail. Abraham's faith wrought.
And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
2:23 And the scripture was fulfilled. The scripture quoted in Ge 15:6.
Abraham believed God, and it was imputed unto him for righteousness. The case of the offering of Isaac was a complete outward demonstration that Abraham believed God, as the Scripture said.
He was called the friend of God. Honored as no other mortal had been. See Isa 41:8 2Ch 20:7. The Mohammedans still call Abraham El Khalil, The Friend.
Ye see then how that by works a man is justified, and not by faith only.
2:24 Ye see then how that by works a man is justified, and not by faith only. The case of Abraham proves that the justifying faith is a working faith.
Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
2:25 Likewise also, was not Rahab the harlot justified by works? See PNT Heb 11:31. This is one of the long roll of examples of faith shown by works given by Paul.
For as the body without the spirit is dead, so faith without works is dead also.
2:26 For as the body without the spirit is dead. The body is a lifeless, dead thing, without the spirit.
So faith without works is dead also. So lifeless is faith it shows an energy in works.
NOTE.--Some have thought, among these Luther, that Paul and James were not in agreement on the subject of faith. Those who thus conclude mistake both these inspired men of God. Paul shows that works without faith will not justify, and hence lays the emphasis on faith; James shows that faith without works will not justify. Paul, indeed, shows that faith alone is worthless (1Co 13:2), and in Heb 11:1-40, he emphasizes works as the demonstration of faith. The two writers are in agreement, and all seeming disagreement is due to the fact that they are seeking to correct different errors, and hence look at the matter from different points of view.