Epistula Iacobi, Caput 2, versae 14-26
Evangelium secundum Marcum, Caput 8, versae 34-39
8
8:34 And when he called the people - To hear a truth of the last importance, and one that equally concerned them all. Let him deny himself - His own will, in all things small and great, however pleasing, and that continually: And take up his cross - Embrace the will of God, however painful, daily, hourly,continually. Thus only can he follow me in holiness to glory.
8:35 Matthaeum 16:25; Lucam 9:24; Lucam 17:33; Ioannem 12:25.
8:38 Whosoever shall be ashamed of me and of my words - That is, avowing whatever I have said (particularly of self denial and the daily cross) both by word and action. Matthaeum 10:32; Lucam 9:26; Lucam 12:8.
9
8:39 Till they see the kingdom of God coming with power - So it began to do at the day of pentecost, when three thousand were converted to God at once.
2
2:14 From Iacobi 1:22, the apostle has been enforcing Christian practice. He now applies to those who neglect this, under the pretence of faith. St. Paul had taught that "a man is justified by faith without the works of the law." This some began already to wrest to their own destruction. Wherefore St.James, purposely repeating (Iacobi 2:21, Iacobi 2:23, Iacobi 2:25) the same phrases, testimonies, and examples, which St. Paul had used, Romanos 4:3, Hebraeos 11:17, Hebraeos 11:31, refutes not the doctrine of St. Paul, but theerror of those who abused it. There is, therefore, no contradiction between the apostles: they both delivered the truth of God, but in a different manner, as having to do with different kinds of men. On another occasion St. James himself pleaded the cause of faith, Actus 15:13-21; and St. Paul himself strenuously pleads for works, particularly in his latter epistles. This verse is a summary of what follows.What profiteth it? is enlarged on,
It is not, though he have faith; but, though he say he have faith. Here, therefore, true, living faith is meant: but in other parts of the argument the apostle speaks of a dead, imaginary faith. He does not, therefore, teach that true faith can, but that it cannot, subsist without works: nor does he oppose faith to works; but that empty name of faith, to real faith working by love. Can that faith "which is without works" save him? No more than it can profit his neighbour.
2:17 So likewise that faith which hath not works is a mere dead, empty notion; of no more profit to him that hath it, than the bidding the naked be clothed is to him.
2:18 But one - Who judges better. Will say - To such a vain talker. Show me, if thou canst, thy faith without thy works.
2:19 Thou believest there is one God - I allow this: but this proves only that thou hast the same faith with the devils.Nay, they not only believe, but tremble - At the dreadful expectation of eternal torments. So far is that faith from either justifying or saving them that have it.
2:20 But art than willing to know - Indeed thou art not: thou wouldest fain be ignorant of it. O empty man - Empty of all goodness. That the faith which is without works is dead - And so is not properly faith, as a dead carcase is not a man.
2:21 Was not Abraham justified by works - St. Paul says he was justified by faith, Romanos 4:2, etc : yet St. James does not contradict him; for he does not speak of the same justification.St. Paul speaks of that which Abraham received many years before Isaac was born, Genesis 15:6. St. James, of that which he did not receive till he had offered up Isaac on the altar. He was justified, therefore, in St. Paul's sense, (that is, accounted righteous,) by faith, antecedent to his works. He was justified in St. James's sense, (that is, made righteous,) by works, consequent to his faith. So that St. James's justification by works is the fruit of St Paul's justification by faith.
2:22 Thou seest that faith - For by faith Abraham offered him, Hebraeos 11:17.Wrought together with his works - Therefore faith has one energy and operation; works, another: and the energy and operation of faith are before works, and together with them.Works do not give life to faith, but faith begets works, and then is perfected by them. And by works was faith made perfect - Here St. James fixes the sense wherein he uses the wordjustified; so that no shadow of contradiction remains between his assertion and St. Paul's. Abraham returned from that sacrifice perfected in faith, and far higher in the favour of God. Faith hath not its being from works, (for it is before them,) but its perfection. That vigour of faith which begets works is then excited and increased thereby, as the natural heat of the body begets motion, whereby itself is then excited and increased. See 1 Ioannis 3:22.
2:23 And the scripture - Which was afterwards written.Was hereby eminently fulfilled, Abraham believed God, and it was imputed to him for righteousness - This was twice fulfilled, - when Abraham first believed, and when he offered up Isaac.St. Paul speaks of the former fulfilling; St. James, of the latter. And he was called the Friend of God - Both by his posterity, 2 Paralipomenon 20:7; and by God himself, Isaiae 41:8 so pleasing to God were the works be wrought in faith. Genesis 15:6
2:24 Ye see then that a man is justified by works, and not by faith only - St. Paul, on the other band, declares, "A man is justified by faith," and not by works, Romanos 3:28. And yet there is no contradiction between the apostles: because,
2:25 After Abraham, the father of the Jews, the apostle cites Rahab, a woman, and a sinner of the gentiles; to show, that in every nation and sex true faith produces works, and is perfected by them; that is, by the grace of God working in the believer, while he is showing his faith by his works.