James 2:21-24

CRITICAL AND EXEGETICAL NOTES

James 2:22. Made perfect.—Or, “a complete, and therefore acceptable, thing.”

James 2:23. Imputed.—“Was accounted as equivalent to righteousness.” His willingness to do, joined with the effort to do, was reckoned as if the thing was actually done.

MAIN HOMILETICS OF THE PARAGRAPH.— James 2:21

The Imputation of Righteousness.—St. James’s point in this paragraph seems to be this—Abraham did not gain the righteousness of an actual obedience of God’s will. He did not actually carry through the Divine command, and sacrifice his son on the altar. But he did fully purpose obedience; he did make every effort to carry his obedient purpose through. He was stopped, not by any change in his purpose, but by a new revelation of the Divine will; and it was therefore perfectly right that the intention and effort should be recognised as the righteousness which would have accrued to him if the sacrifice had been carried through. What St. James suggests is this—Would it have been reckoned as righteousness if Abraham had only thought about obeying, only talked about obeying, only resolved to obey, and had made no effort? It was that “rising up early in the morning, saddling his ass, cleaving the wood, carrying the fire and knife, journeying to Moriah, laying the wood in order, binding Isaac, laying him on the altar, and raising the knife to slay his son”—proving the reality of his faith, which was counted to him for righteousness. And here is a truth full of encouragement for us. Constantly we find that we cannot accomplish what we plan. Again and again we have to mourn that “our purposes are broken off.” Abraham was not permitted to do what he would. David was not permitted to carry through that which was in his heart. But incomplete works, which are incomplete through orderings of Divine Providence, not through our moral weakness, suffice to show God the reality, the activity, of our faith, and can be the basis on which righteousness is imputed to us. To prove faith obedience is necessary, but the obedience may be providentially stopped. The active effort to obey suffices; the precise result is unimportant. In Abraham there was faith in God’s command; but it was only known and shown by the works of obedience which he so resolutely endeavoured to perform.

SUGGESTIVE NOTES AND SERMON SKETCHES

James 2:22. Perfect, or All-round, Faith.—A thing is perfect when all its capacities are healthily developed, and are finding healthy exercise. Physical training aims to secure a perfect body, by nourishing into harmonious efficiency every organ, every sense, every power. Faith may be thought of as having its capacities, spheres, relations, possibilities, of service.

1. It has the sphere of the mental and moral life of the individual, and needs to get its full influence there.
2. It has its sphere of the relationship with God, and it needs to make full response to all the claims of God.
3. It has its sphere in its earth surroundings, with their various relationships and calls for influence; and it must be exercised into a wise efficiency of service in all that sphere. Perfect faith is all-round, efficient faith, fully responding in the faith spheres of self, God, and others.

James 2:23. El Khalil, the Friend of God.—Khalil-Allah, the “friend of God,” is the fuller form of Abraham’s title. In many ways it has a peculiar significance. The ancestor of the chosen people is not, as in the legends of Greece and Rome, or even of Germany, a god, or a demi-god, or the son of a god; he is a mere man. The interval between the human and Divine is never confounded. Close as are the communications with Deity, yet the Divine essence is always veiled, the man is never absorbed into it. Abraham is “the friend,” but he is nothing more. He is nothing more, but he is nothing less. He is “the friend of God.” The title includes a double meaning. He is “beloved of God.” In him was exemplified the fundamental truth of all religion,—that God has not deserted the world; that His work is carried on by His chosen instruments; that good men are not only His creatures and His servants, but His friends. And not only was Abraham beloved by God, but God was “beloved by him”; not only was God the friend of Abraham, but Abraham was the “friend of God.” To expand this truth is to see what was the religion, the communion with the Supreme, which raised Abraham above his fellow-men.—Dean Stanley.

James 2:21; James 2:24. Faith and Works.—The truths revealed by the gospel are not merely verbal statements, but great facts concerning the spiritual world, which exist quite independently of the words by which they are related to us in the New Testament. And the same spiritual truths are presented to us in Holy Scripture from different points of view. This is especially the case with the relation between the faith and works of a Christian, as set forth by St. Paul and St. James. If we dwell merely on the words they use, we may think they contradict each other. If we seek for their whole scope and meaning, we shall find that they are only treating the same subject from different points of view. Probably the epistle of St. James was written before that to the Romans. St. Paul tells us that pardon of our past sins and reconciliation to God are not earned by any works done in order to merit them. “To him that worketh is the reward not reckoned of grace, but of debt”; but the pardon of our past sins is the gift of God—it is simply an act of “grace,” or free mercy on the part of God towards sinful men. St. James tells us that Abraham, in the hour of trial, when he had offered up Isaac, was justified by his works also, or by the evidence which his works gave to angels and to men of the reality of his faith in God. St. James never says that Abraham was not justified by faith. He uses the word “works” in a sense wholly distinct from that of St. Paul. When St. James speaks of a man being “justified by works,” he means works which are the result of loving faith—works which are wrought by the Spirit of Christ in His faithful followers, works which evidence their faith and are ever tending to perfect it. St. Paul means by “works” the doing of certain outward things in order to purchase salvation. He speaks not of works wrought by the Holy Spirit, but of the “works of the flesh,” and directs us to seek that great inward change which is the gift of God.—Robert Barclay.

James 2:24. Justification by Works.—Of all questions the first and greatest is, “How shall a man be just before God?” Many differences of opinion. Text a deduction from a preceding argument. We should carefully examine the argument.

I. The apostle’s argument.—

1. Whence did it arise? He was reproving an evil in the early Church—the showing partiality to the richer members, oppressing and holding in contempt the poorer (James 2:1). This gives a clue to the whole. Hold not the true faith in so erroneous and unworthy a manner.

2. Trace the steps of his argument. This partiality is contrary to the law and the gospel. He appeals to the whole Church. No person can be saved so holding the faith of Christ. How vain pretences to love would be if it were as inoperative as this faith! (James 2:15). He confirms these assertions by an appeal to the Scriptures themselves. Whatever degrees of faith people might pretend to, they can never be accepted by God unless their faith works by love.

II. The conclusion drawn from it.—

1. The future judgment will proceed on grounds of perfect equity. God dispenses rewards and punishments not on arbitrary but strictly equitable grounds. God will judge men not by their faith, which He alone can see, but by their works, which all can see.

2. Faith is of no value unless attested by works. Faith at first sees Christ as Saviour from guilt and condemnation. It does not rest there; it lays hold on Him for sanctification, and for righteousness.

A common objection.—St. Paul’s sentiments and declarations on this subject are directly opposed to those of St. James. St. Paul is proving that a man is not to seek salvation by any righteousness of his own, but simply by faith in the Lord Jesus Christ; whereas St. James is proving that a man who professes to have faith in Christ must show forth his faith by his works. St. Paul endeavours to convince the self-justiciary; St. James the Antinomian. St. Paul—works are nothing without faith; St. James—faith is nothing without works.

A few words—

1. Of caution.

(1) Do not separate faith and works. If your faith be strong enough to remove mountains, yet if it work not by love, it is but “sounding brass and tinkling cymbal.”

(2) Do not confound the two. You must lay Christ as your foundation first, and afterward raise on Him the superstructure of good works. Faith will honour Christ as the only Saviour of mankind, and works will honour Him as Lord and Master.

2. Of encouragement. All difficulties in the subject vanish before a broken and contrite heart; not all verbal difficulties, perhaps, but all doubts on the main subject. No righteousness but that of Christ can ever avail for our acceptance before God; and holiness is no less necessary for our final enjoyment of His favours. He will not “despise the contrite heart.”—Charles Simeon, M.A.