IN the second chapter believers in the Lord Jesus Christ are clearly distinguished from other Jews. They must not have the faith of Christ, the Lord of glory, with respect of persons. To despise the poor was contrary to the law, which regarded all Israelites as the objects of God's favor, the nation one before Him, and each as a member of the same race. It is, moreover, entirely contrary to the spirit of Christianity, which is characterized by humility, calls the poor happy, seeks greatness in heaven, and shows how the cross below answers to glory above. Faith has seen this Lord of glory in humiliation not having where to lay His head. The rich for the most part remained adverse to Christianity. They blasphemed the good name by which Christians were called, and brought its professors before the courts. God had chosen the poor of this world, rich in faith, the heirs of the kingdom. The same testimony is borne by Paul also " Not many wise men after the flesh, not many mighty, not many noble, are called " (1 Cor. 1:2626For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: (1 Corinthians 1:26)). These three things are chains that bind the soul to this world. Grace can indeed break these chains, but that does not often happen. " It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of God." These bonds are too strong; though with God all things are possible.
James contrasts the Lord's glory with the false glory of man in the world; for the fashion of it fadeth away. He dwells much on this point, as also does Peter. If in the assembly a difference be made between rich and poor, those who do so become judges of evil thoughts. Let us give God thanks, that at least in the church we can live together for heaven amid heavenly things, where the only true difference lies in the degree of spirituality, and not in the vanity of this world. We may remark here that the gathering is styled the " synagogue;" and this tells us how the thoughts of James still ran in the way of Jewish habits.
But the fact that there was a distinction made between rich and poor, by which they were convinced of the law as transgressors, leads James to speak of the law. He mentions three laws: that of liberty, of which we have already spoken, the royal law, and law in the ordinary sense of the word. The royal law is, " Thou shalt love thy neighbor as thyself." He who does this does well. Then a much more important principle is added: that if we keep the whole law, and yet offend in one point, we are guilty of all. The reason of this is simple. When lust has moved us, we have transgressed the law, and despised the authority of Him who established it. We cannot suppose a man to have violated all the commandments. He who gave one gave all; and wherever the flesh and the will have been active, we have followed our own inclination, and despised the will of God. His law has been broken.
Christianity requires that we should both speak and work as being free from the power of sin, to do the will of God in everything, and that His will should be ours also. We have been delivered from its yoke, we are truly free to walk in the footsteps of Jesus. Precious and holy liberty 1 It is liberty of a nature that finds its pleasure and joy in the will of God, and in obedience to Him. Now the Christian is free to do always the will of God, but he may wander from Him, and lose power and desire; but that only happens through negligence and unfaithfulness, and then all that he does and says will be judged according to law. This is an important truth. We may grow in the knowledge of the will of God, and be free to perform what we know; and the strength to do so is found in Christ.
To this thought is added that of judgment, and the necessity of walking in grace. If we do not show mercy, judgment shall be without mercy. The same principle had been already laid down by the Lord, that the transgressions of those who forgive shall be pardoned. Unless the spirit of grace be in the heart, we cannot share in the grace that God has manifested towards men; and in the details of life, he who does not show mercy, may experience the chastisement of God; for it is in goodness and in love that God takes pleasure. Here works are insisted upon; and this is an important part of the epistle; not that it is of greater value than the other parts, but on account of the many arguments of men.
This principle introduces the question of works. Love must be displayed not only in words but also in deeds. The spirit of James was practical, and yet full of the evil arising from the profession of Christianity, without the practical life corresponding to it; and he therefore blends the two principles in his observations, saying that love should be real, and that faith should be shown by the works which it produces. "If 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? Even so faith, if it hath not works, is dead, being alone." It certainly is not Christian faith, which is a mighty principle, the effect of the operation of the Holy Ghost in the heart, the spring which puts all the wheels in motion, which raises the heart above selfishness and all the base motives bf this world, and fixes the affections on Christ. He becomes the true motive of the heart; and, dwelling in us, is the source from which all our actions flow, so that we walk as He walked. Doubtless we are behind what He did; but the principle of our life is the same, and He is the same who dwells in us.
It is obvious then, that true faith works by love, which produces good works; and this cannot be otherwise. But there is still another principle in this passage, which expresses itself in the words, " Show me." Faith is evidently a principle hidden in the heart. It cannot be seen, as the root cannot be seen from which the plants grow and produce fruit, drawing nourishment from the soil, as faith does from. Christ. But as without the root the plant cannot bring forth fruit, so without faith, good works cannot be produced. Some may be shown outwardly, however, which have no real value. Much may be given, and many may labor, without true love, without faith; but a life of love, that follows Christ, and does His will, that will being yet its own, cannot exist without faith. Now he who glories in faith, owns that it alone is good, and produces what is good.
James says then, " Show me thy faith without thy works." But that is impossible. It is evident that it is a principle hidden in the heart, a simple profession without any reality. Sometimes we add hypocrisy, because education, and the influence of what surrounds us, as well as external proofs, may produce the mental habit of believing in Christianity and in its fundamental doctrines. But in such faith there is no bond with Christ, no spring of life eternal; though a man may not be openly an unbeliever, and may respect the name of Christ, yet this faith does not produce anything in the heart. Christ cannot trust him (John 2:23-2523Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. 24But Jesus did not commit himself unto them, because he knew all men, 25And needed not that any should testify of man: for he knew what was in man. (John 2:23‑25)).
As soon as true faith-that which is produced in the heart by grace through the action of the Holy Ghost-is known, a personal need of Christ, of possessing Him for one's self, of hearing His voice, is experienced. This was what happened to Nicodemus, and led him to go in search of Christ; and observe that he felt that the world was against him, because we read that he went by night. Now as faith cannot itself be seen, he who boasts of it can reply nothing to him who says, " Show me thy faith." But he who has true works of love, cannot have them without faith, which is the divine instrument of Christian life in the heart, and is displayed in deeds of patience, purity, charity, and in separation from the world, although he is in it. He cannot move without the spring. Faith that looks only to Christ, and finds all in Him, manifests itself in this life, the life of faith.
It is necessary to show our faith. To whom? To God? Certainly not. " Show me." It is to man, who cannot look into the heart as God can. All the reasoning of James, all his power, all his meaning, are centered in these two words, " Show me." He does not tell us of peace of conscience when justified by faith, since the Lord, the precious and beloved Savior, has borne all our sins, and was delivered for our offenses. Faith trusts to the efficacy of the work of Christ, and believes that God has received and accepted it as perfect satisfaction for the sins of believers; that it is a work which will never lose its value in His eyes, into whose presence Christ has entered, not without blood, that is His own, there to appear for us continually, being set down at the right hand of God, since all has been accomplished according to His glory, with regard to our sins, on the cross.
Here, instead of vain and empty faith, it is a question of the profession of the name of Christ, of calling one's self a Christian without having Christ in the heart. This is shown by works, by fruit. From the fruit it is seen that the tree is living, that the root is there, and that it draws its sap from Christ. Thus profession is justified before men, to whom it must be displayed by the fruit it produces. If we examine closely the examples given here, we shall find that it is not so much a question of good works in the ordinary sense, as of the trial of faith. The works here referred to as demonstrating faith are those of the same persons whom Paul cites; namely, Abraham, who was ready to offer up his only son when God required him to do so; and Rahab, who hid the spies, and sent them away in peace.
Nothing could be stronger. Not only was Isaac an only son, but all the promises of God were centered in him; so that there must have been absolute confidence in God (see Heb. 11:17-1917By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18Of whom it was said, That in Isaac shall thy seed be called: 19Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. (Hebrews 11:17‑19)). As a work of man, there was nothing good in slaying his son. If we consider Rahab's act from a human point of view, she was faithless to her country, a traitress; but she joined the people of God when His enemies were yet in the fullness of their power, before the chosen race had gained a single victory, and when they had not even crossed the Jordan.
Such was the faith that could count on God at whatever cost, and unite with His people when everything was against them. The faith of Abraham was simply faith in God, in His word; but it was shown to be absolute and without hesitation, when he offered up his beloved son, the subject of all the promises of God. The faith of Rahab was also a simple faith in God, but was displayed in identifying itself with the cause of God, when all the power was apparently on the other side, since God was not seen. In fact, to call oneself a believer and yet produce nothing, is not really faith. Faith realizes its object, and this object produces its effect in becoming the motive of the heart.
He who receives the word is born again of incorruptible seed, and shares in the divine nature; and obedience, purity, and love are produced. It is true that we have still to overcome temptations and obstacles, and we are not all that we would be, neither all that we might be; but the life produces its fruits more or less. Though the heart be unfaithful in the Christian walk, through carelessness it may be, yet faith always produces its own fruits; and the Christian knows well that the faith that produces nothing is not true faith. Faith realizes the presence and the love of God known in a new nature, and enjoys both; and reflects, feebly is may be, the character of Him whom it enjoys. We are sons born of God, through faith in Jesus Christ.
It is by faith, even though it be merely human, and not that of the divine life in us, that everything is done which is not purely instinctive. Why does the husbandman sow? Because he believes that he will reap. And thus it is with everything, except eating and drinking. For divine faith divine things have to be revealed to the soul; it is the work of the Spirit of God. Faith in God is what is acceptable to Him; but this faith-we being made alive by Him through His word-produces the fruits of the divine life.
By means of this faith we have communion with God, with the Father, and with His Son, Jesus Christ our Lord; and He is not ashamed to call us His friends (John 15). Abraham was called the friend of God. In our relationships with the world we say only what is called for by the necessity of the moment; but that said, all is finished. But with an intimate friend we speak of things that have nothing to do with mere business, of all that concerns the heart. God did not speak to Abraham about the promises made to him when he is called the friend of God, but communicated to him all that He thought of doing, and the judgment of Sodom and Gomorrah. "The secret of the Lord is with them that fear Him." It is beautiful to see the intimacy into which one can enter with God when walking faithfully with Him (see Gen. 8:17-2017Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth. 18And Noah went forth, and his sons, and his wife, and his sons' wives with him: 19Every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark. 20And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. (Genesis 8:17‑20)).
In Sodom the believer was saved, losing all, and living in uncertainty and misery, fearing the mountain (where Abraham dwelt, for the position of faith is always feared by unbelief), the mountain of Zoar, when he saw the terrible fate of the others. Then he finished by taking refuge in the mountain he had at first feared, and lived there in misery and shame. In Abraham we have the portrait of a believer who lives by faith; in Lot, that of a believer who takes the world, fair to look upon, as his portion. He inherited judgment, though he may be spared; while, after Lot's departure, God bade Abraham lift up his eyes and behold the promised land, realize all its extent, and know, that all was his.
Faith gives communion with the Father, and with His Son Jesus Christ, and the realization of all that belongs to us. It is not to be wondered at if it produces fruits desired by God. God gives us to live in nearness to Him, so that things not seen may work in our hearts; and that we may live in patience and in joy till the Lord shall come and introduce us to the place where there shall be no more need of faith, into the enjoyment of what faith believed in when yet unseen.