James Chapter 2 — Commentary on Verse 8

    IfyoureallykeeptheroyallawfoundinScripture,“Loveyourneighborasyourself,”youare doing right.

    Now James reveals the ground on which they based their preposterous actions. It was not charity, as they claimed, but so they could be admired by people.

    Ifyoureallykeep—if you do obey the law, that part of it which governs outward things. The word really signifies, “if you accomplish perfectly.” Sincerity is a kind of perfection. The Roman Catholics use this to show that a just man may fulfill the law of God. In this passage it only implies a sincere respect for the whole duty of the law.

    Theroyallaw. James may have called it this because God is the King of kings and Jesus Christ the King of saints (see Revelation 15:3). So the law, either in God’s hands or in Christ’s hands, is a royallaw, the least deflection from which is rebellion. You would not lightly break kings’ laws. God’s laws are royal laws because of the dignity of their author. The Syriac interpreter favors this meaning, for he translates it, “the law of God.” God’s law may also be called this because of its own worth; what is excellent we call royal. Or it may be because of its great power on the conscience. God’s law is royal and absolute. Or it may be called theroyallaw to show its plainness, like a “royal way” or, as we say, “the king’s highway.” So it is said, “We will travel along the king’s highway” (Numbers 21:22). The royal law may imply the highway and road of duty.

    FoundinScripture. That is, this duty to love others is set down in the Word. This is often repeated by our Lord (see Matthew 22:39) and by the apostles (see Romans 13:9; Galatians 5:14).

    Youaredoingright. The same expression is used in Philippians 4:14 and implies that they were not blameworthy and might justly be acquitted from their guilt.

    Notes on Verse 8

    Note1. The vilest wickedness has an attractive appearance. Sin loves to walk in disguise. Its real face is ugly and odious. Satan sometimes dresses up sins in the guise of duty and at other times represents duty as sin, as with Christ’s healing on the Sabbath. Examine your own hearts. Is my motive right as well as my action? It is not enough to do what the law requires; it must be done in the way the law requires.

    Note2. Going to the law is the best way to discover self-deception. This is according to the law (says the apostle), and it is good. Paul died through the coming of the commandment (see Romans 7:9)—that is, through conviction on his heart; he saw himself in a dead and lost state. So Romans 3:20 says, “Through the law we become conscious of sin.” So we should talk often with the commandment and consult it in all we do.

    Note 3. The Lord’s law is a royal law.

    (1)      It has a regal author. The solemn motive for obedience is, “I am the Lord.” Marcion blasphemed in saying that the law came from an evil God. Many now speak so contemptuously about this, as if they had a Marcionite spirit. The same Lord Jesus who gave the Gospel also gave the law.

    (2)      It requires noble work, fit for kings. Service is an honor, and duty is a privilege. The brightest part of God’s glory is his holiness; it is our calling to be holy.

    (3)      There are royal wages. This is nothing less than being made kings and princes for God: “There is in store for me the crown of righteousness” (2 Timothy 4:8). “I have served these eighty-six years,” said Polycarp, “and he never did me harm.” Reason with yourselves: will you sin against a royal Lord, such royal work, such a royal reward?

    Note4. The rule that God has left us is laid down in the Scriptures. There we discover his will, and from there it must be sought, “so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:17).

    Note5. The Scriptures require us to love our neighbors as ourselves. Paul says, “The entire law is summed up in a single command: ‘Love your neighbor as yourself’” (Galatians 5:14). See also Matthew 7:12. Christ also says, “Love one another. As I have loved you, so you must love one another” (John 13:34). Christ’s love was beyond understanding.

    Note6. To explain this, I shall first show you who your neighbor is and, secondly, what kind of love you should give him.

    (1)      Who is your neighbor? They asked Christ himself this question: “Who is my neighbor?” (Luke 10:29). The solution is found in Christ’s answer. First, in general terms, everyone to whom I may be helpful. The word neighbor is used because our charity is exercised most to those who are near us. But it must not be limited to this, for Christ shows that a stranger may be a neighbor (Luke 10:36). All people are called “your own flesh” (Isaiah 58:7). Secondly, there are special neighbors, who live near us; as the apostle says, “If anyone does not provide for his relatives, and especially for his immediate family, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8). Thirdly, there are spiritual neighbors: “As we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Galatians 6:10).

    (2)      What kind of love is meant by this expression, “we are to love them as ourselves”? I answer: the expression shows the manner of our love, not its measure.

    a.      It stops self-love by urging us, first, to care for the good of others: “Nobody should seek his own good, but the good of others” (1 Corinthians 10:24). Ludolphus said, “The world was once destroyed with water because of the heat of lust; and it will be destroyed again with fire because of the coldness of love.” Secondly, it urges us to care for their good really. John often speaks of “loving in truth.” We must be as keen to promote their good as our own, without seeking any selfish advantage.

    b.      It also tells us to deal with others as we would have them deal with us. In all our actions it is good to make frequent appeals to our consciences. Thus I have touched on the great rule for every action: “Love your neighbor as yourself.” This prevents self-love by showing that we must do others good as well as ourselves; and it prevents injury, since we may do others no more evil than we do ourselves.

    But if you show favoritism, you sin and are convicted by the law as lawbreakers.

    Here is the second part of the apostle’s answer. In the former part there was the concession, you are doing right if you obey the law; but here is the correction: you are behaving contrary to the law, and so it is a sin.

    Ifyoushowfavoritism. That is, this is not a duty as you claim, but it is a sin; and whatever you think, the law, which is Christ’s rule, will find you guilty.

    Andareconvictedbythelaw. This may be understood either generally, that whatever they claim, the law would find them out; or else, more especially, it may be understood of the law that they urged: “Loveyourneighborasyourself”—which required equal respect for the neighbor, whether rich or poor. Or else the apostle means the law against showing favoritism to people: “Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly” (Leviticus 19:15).

    Aslawbreakers. In the Greek the word for as implies reality, not just similarity; that is, you are indeed lawbreakers.

    Notes on Verse 9

    Note1. The Word and rule reveal wickedness when our blind consciences do not. Conscience is but a weak light. “Look after yourself” is the language of corrupt nature. We need to attend upon the Word and consult with the law, not the crooked rule of our own consciences.

    Note2. It is only a crafty pretense when one part of the law is appealed to in order to excuse disobedience to another; for when we pick and choose, we do not fulfill God’s will but our own. Conscience must be satisfied with something. So people usually please themselves by obeying what is least contrary to their interests and inclinations. Beware of such a partial obedience.

    For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it.

    The connection between this verse and the previous one is this: they had pleaded that their respect of the rich was merely a necessary duty, a duty of the law; or at least that it was only a small offense, such as might be excused by their innocent intention and their obedience in other things, which was an opinion rife in those days. This conceit was common and appears in several passages. Our Saviour often accuses the Pharisees of it. Maimonides, in his treatise on repentance, has this passage: “Everyone has his merits and his sins. He whose merits are greater than his sins, he is tzadoc, the righteous man; he whose sins are greater than his merits, he is rashang, the wicked man; but where the sins and the merits are equal, he is the middle man, partly happy, and partly miserable.” This was the sum of the Jewish doctrine in the more corrupt times; and some think the apostle might be opposing this error in this verse, by showing that the least breach rendered a man obnoxious to the danger of the violation of the whole law. But I think it means that they satisfied themselves with half a duty, giving too much care to the rich and nothing at all to the poor. God says, “your neighbor”; so I must not say, “my rich neighbor only.” There must be an even-handed compliance with the whole will of God, or else it is not obedience, and you are in danger of breaking the law.

    Whoeverkeepsthewholelaw. Suppose someone is exact in all other points of the law; this is impossible, but we can speculate about things that will never happen. Or else he is speaking according to their presumptions. They supposed they were not to be convicted as transgressors in any other matter.

    Yetstumblesatjustonepoint. Willingly, constantly, and in good conscience; with thought of merit and excuse because of his obedience in other matters.

    Isguiltyofbreakingallofit. Liable to the same punishment, he has the same absence of hope and acceptance with God as if he had done nothing. A man may sin against the dignity and authority of the whole law, though he does not actually break every part of it. But you will ask, as the apostles did, “Who then can be saved?” (Matthew 19:25). Here is a terrible sentence that will greatly discourage God’s little ones, who are conscious of their daily failings. I answer: the apostle aims to expose the hypocrites, not discourage the saints. I will now remove the false inferences:

    (1)      You cannot conclude that all sins are equal. They are all damning, but not all equally damning. Some guilt may be more heinous, but all is deadly. And that is what James asserts; he says, he isguiltyofbreakingallofit, but not equally guilty. So although all sins deserve death, there is still a difference between the various degrees of guilt and the curse.

    (2)      You cannot conclude that total rebellion is simply, in itself, better than formal profession. Christ loved the man for the good things that were in him from his youth and told him, “You are not far from the kingdom of God” (Mark 12:34). We read of greater sins and more intolerable judgment. Good moral pagans may have a cooler hell.

    (3)      You cannot apply this to those whose care for obedience is universal, though they do not count themselves perfect: “Then I would not be put to shame when I consider all your commands” (Psalm 119:6); not when I haveobserved, but when I consider. Gracious hearts look to all, though they cannot accomplish all; and on every known defect and failing they humble themselves and seek mercy. This does not exclude them, for then it would exclude everyone. But when people allow themselves partial obedience, without forethought, striving, or grief, they come under the terror of this sentence.

    (4)      You must not urge this sentence to the exclusion of the comforts of the Gospel and the hopes that we have by the grace of God in Christ. This sentence is in itself the rigor of the law, and such sayings brook the exceptions of repentance and grace. For the rigor of the law can only take place on those who are enslaved by it and are not freed by Christ. That this is the voice of the law is plain because it agrees with Deuteronomy 27:26 , “Cursed is the man who does not uphold the words of this law by carrying them out.” Christ said, “Anyone who breaks one of the least of these commandments and teaches other to do the same will be called least in the kingdom of heaven” (Matthew 5:19); that is, he will not be acknowledged as a Gospel minister. Though there is a pardon, of course, for infirmities and failings, yet Christ has not relaxed the strictness of the law. The Pharisees thought that some commandments were arbitrary, and so the lawyer asked Christ, “Teacher, which is the greatest commandment in the Law?” (Matthew 22:36).

    (5)      You must not make this sentence pervert the order of the commandments; as if someone, in committing theft, committed adultery; and in committing adultery, he committed murder. Note that the apostle does not say, “He transgresses all”; but he isguiltyofbreakingallofit. The precepts are not to be taken separately but all together, as they make one entire law and rule of righteousness. Contempt reflects on the whole law when it is willfully violated in one part, just as he who wrongs one member wrongs the whole man or body of which it is a part.

    Notes on Verse 10

    Voluntary neglect of any part of the law makes us guilty of breaking the whole law. In God’s sight, he who sincerely repents of one sin repents of all sins. So, one allowed sin is virtually a violation of the whole law; and therefore, when some people went to collect manna on the Sabbath God said, “How long will you refuse to keep my commands and my instructions?” (Exodus 16:28), implying that as they broke one they had broken all.

    There are many uses of this note:

    (1)      It shows how sensitive we should be about every command. Willful violation amounts to a total neglect; therefore, as wisdom advises, “Guard my teachings as the apple of your eye” (Proverbs 7:2). The tiniest speck of dust irritates the eye, and in the same way the law is a tender thing and easily wronged. Lest you forfeit all your righteousness at once, it is good to be careful.

    (2)      Partial obedience is an argument motivated by insincerity. When we neglect duties that thwart ungodly desires, we do not please God but ourselves. We are to walk in all “the Lord’s commandments” (Luke 1:6). David did everything God wanted him to (Acts 13:22).

    (3)      It is a vain deceit to excuse the defects in one duty by care for another duty. We see many people’s hearts grow careless out of a vain conceit that excelling in some things will excuse disobedience in others.

    (4)      Whenever we fail we ought to renew our peace with God. I have done what will make me guilty of the whole law; therefore, soul, run to your advocate: “If anybody does sin, we have one who speaks to the Father in our defense—Jesus Christ, the Righteous One” (1 John 2:1). Go to Christ that he may pardon you; your hearts are not right with God if you do not take this course. After daily transgressions, seek out a daily pardon. The children of God are like fountains; when mud is stirred up, they do not flow until they can become clear again. Particular sins must have particular applications of grace, for in themselves, in their own merit, they leave you under a curse.

    (5)      We must not only have regard for duty but all the circumstances around it. One point is dangerous. The Pharisees performed external duties and avoided the big sins but allowed themselves more hidden sins, which have dangerous consequences. Malice is murder; and therefore John says, “No murderer has eternal life in him” (1 John 3:15). And lust is adultery—see Matthew 5:28; a look, a glance, a thought, a desire is in itself damnable.

    (6)      Previous profession will do no good where there is total rebellion later. A little poison in a cup or one leak in a ship may ruin all. A man may ride in the right direction for a long time, but one turn at the end of the journey and he may lose his way. Gideon had seventy sons and only one illegitimate child, and yet that illegitimate child destroyed all the rest (Judges 8). Ecclesiastes 9:18 says, “One sinner destroys much good.”

    (7)      The small size of the sin is a poor excuse; it is an aggravation rather than an excuse. It is sadder that we should fight against God for a trifle. In Luke 16:21 the rich man would not give a crumb, and this greatly displeased God; thus he did not receive a drop of water. God’s judgments have been most remarkable when the occasion seemed the least significant. Adam was thrown out of paradise for eating fruit. God’s command is still the same. “I merely tasted a little honey …” says Jonathan. “And now must I die?” (1 Samuel 14:43). It will be sad for you to go to hell for a small matter. One of the prophet’s aggravations is that “they sell … the needy for a pair of sandals” (Amos 2:6). Would you oppose God for a small thing of little consequence? That is imprudent and unkind.

    Forhewhosaid,“Donotcommitadultery,”alsosaid,“Donotmurder.”Ifyoudonotcommit adultery but do commit murder, you have become a lawbreaker.

    Here is support for the meaning of the previous sentence, that we are not to look to how it fits in with our desires and interests, but to the authority of the Lawgiver. James gives examples in the sixth and seventh commandments. God, who said one, said both; they are precepts of the same law and Law-giver. And therefore, in the violation of one of these laws the authority of the law is violated.

    Hewhosaid,“Donotcommitadultery.” That is, the one who punished adultery with death (see Deuteronomy 22:22) also punished murder with death (see Leviticus 24:17 and Deuteronomy 19:13). The apostle uses the phrase Hewhosaid to allude to the preface of the law: “And God spoke all these words” (Exodus 20:1).

    Notes on Verse 11

    Note1. We must not argue about the content of the command but look to the will of the Lawgiver. James shows that the whole law had an equal obligation on the conscience, because he who said the one said the other. God’s will is motive enough for obedience: see 1 Peter 2:15; 1 Thessalonians 4:3 and 5:18. Every sin is an affront to God’s sovereignty, as if his will were not reason enough, and to his wisdom, as if he did not know what was good for men. When your hearts balk at any duty, shame yourselves with these considerations. This is a trial of sincerity; duty is well done when it is done with a mere sight of God’s will. It is a motive for universal obedience, as this duty is required as well as other duties and commanded by the same will.

    Note2. There are various duties and sins, according to the different laws of God. Do not be content, with Herod, to “hear many things” gladly but not to practice them. He who calls you to pray calls you to hear, to redeem the time for meditation and other holy purposes. All commands are equally commanded and must be equally observed. And do not be content that you are not guilty of the sins others are reproved of. The Pharisee could say, “I am no adulterer,” but he could not say, “I am not proud.”

    Speak and act as those who are going to be judged by the law that gives freedom.

    Out of the whole discourse James infers a timely exhortation that they should order their speech and actions so as to endure the test and trial of thelaw, especially because this is commanded by an impartial law. This is the reason for this: those who want to be judged by thelaw should not forget the least part of it.

    Speakandact. This links up with 1:27 and also with the topic of showing favoritism in this chapter. Not only actions but words fall under God’s judgment and the law.

    Asthosewhoaregoingtobejudged. Some read this “as those that will judge” and apply it to the context. They give it the following sense: in the Old Testament, distinctions between people were not so expressly forbidden, but now they are taken away by the law of freedom; slave and free are all one in Christ (see Galatians 3:28). Therefore you are to judge without showing any favoritism. But I prefer the reading, asthosewhoaregoingtobejudged—that is, either in conscience here or at the judgment-seat of God hereafter.

    Bythelawthatgivesfreedom. The same expression is used in 1:25. But what does it mean here? The basic reason may link up with the servile attention they gave to rich people. The apostle agrees that there was freedom but not license; for there is still a law, though to the elect it is a law offreedom. To wicked people this is still a slavery and a hard yoke. Therefore, walk so that you may not be judged according to the law. Behave in a way that demonstrates you have come under the banner of love and the privileges of the Gospel; and then, when you come to be judged, you will be judged according to the Gospel. Otherwise there is no freedom for any who break the smallest law; they may expect judgment without mercy (verse 13).

    Notes on Verse 12

    Note 1. The law in the hands of Christ is a law of freedom.

    It is a law: “I am not free from God’s law but am under Christ’s law” (1 Corinthians 9:21). There is a yoke, though not an insupportable burden. “He has showed you, O man, what is good” (Micah 6:8). The acceptable will of God is revealed in the law of ten rules, and the moral part of the Scripture is a commentary on that. This is also an imperative. It is not up to us whether we obey or not. Laws are obligatory. The Creator’s will is seen in the law, and we are under its command. Morality is binding on us permanently: “The law is holy, and the commandment holy, righteous and good” (Romans 7:12). Our consciences would soon be offended at teaching that said murder, incest, or adultery were not sins. Only the pride of ungodly people thinks the Gospel frees us from the obligation of the law because it frees us from its curse.

    Note2. It is a lawthatgivesfreedom, for there is a great deal of freedom purchased by Christ.

    (1)      We are freed from the law as a covenant of works. We are not absolutely bound to such rigor on such strict terms. We should aim at complete obedience but not despair if we cannot reach it. A gracious heart cannot offend a good God without sadness. Sin is still damning in its own nature, still a violation of a righteous law, still an affront to God. You have more reason to be strict, because you have more help. We have more advantages, and therefore we should pay more attention to duty: see Philippians 3:1-11. People who are content with little grace have no grace. We must obey as children, not as servants: “I will spare them, just as in compassion a man spares his son” (Malachi 3:17).

    (2)      We are freed from being condemned. The law may condemn the actions, but it cannot condemn the person. So we have “died to the law” (Galatians 2:19) and the law to us (Romans 7:6), and therefore the apostle says, “Therefore, there is now no condemnation for those who are in Christ Jesus” (Romans 8:1).

    (3)      We are freed from the curse of the law. Ungodly hearts grow worse under restraint, just as water swells when the flow is stopped. A prohibition to a gracious heart is reason enough to carry out a duty, because God wills it.

    (4)      We are freed from slavery. By nature people carry out duties from slavish principles: “For you did not receive a spirit that makes you a slave again to fear” (Romans 8:15). The great principle in the Old Testament was fear. Therefore it was said, “The fear of the Lord is the beginning of wisdom” (Proverbs 9:10); and, “Fear God and keep his commandments, for this is the whole duty of man” (Ecclesiastes 12:13). Fear is represented as the great principle of duty and worship in the Old Testament and suited that dispensation. But in the New Testament we read that “love compels us” (2 Corinthians 5:14).

    Application. This shows us the happiness of those who are in Christ. The law to a believer is a law of freedom; to someone else it is the law of slavery and death. We may “serve him without fear” (Luke 1:74)—that is, without slavish fear. Beasts are urged on with goads; but Christians are led by sanctified affections, motives of grace, and considerations of gratitude. Look to yourselves, then, to see whether you are in Christ or not. The same apostle who groaned under the body of death delighted in the law of the Lord in the inward man: see Romans 7. God’s restraints do not enslave us; only our own corruptions enslave us.

    Note3. We shall be judged by thelaw on the last day; see Romans 2:12. The apostle argues that all who are not in Christ are under condemnation. This was either a law written on tables of stone, as for the Jews, or on tables of the heart, as with Gentiles. All are judged according to the declarations of God’s will. However their actions are scanned by a law, their faith will be judged and approved by their works, which, though they are not the causes of glory, yet are evidence for it. That works are brought into judgment is seen from Matthew 25:34-39. Also, Revelation 20:12 says, “The dead were judged according to what they had done.” The Judge of the world will show that he acts rightly.

    Again, if we are to be judged according to the measure of light and knowledge that we have of thelaw, we must bring forth fruits appropriate to God’s dispensation. It is sad that after thelaw is written on the heart, it should be broken.

    Note4. It is a great help in our Christian life to think about the day of judgment. There are evangelical reflections that make the spirit strict but not servile. The apostle Paul makes the doctrine of judgment part of the Gospel: “God will judge men’s secrets through Jesus Christ, as my gospel declares” (Romans 2:16)—that is, as I have taught in the dispensation of the Gospel. Christ’s judgment is the highest act of his kingly office. It is most important to invite wicked people to repent, and therefore Paul chose this argument at Athens: “He commands all people everywhere to repent. For he has set a day when he will judge the world with justice” (Acts 17:30-31). There are three reasons why he used that motive. One is intimated in the text—because it is a pressing motive for repentance; and the other two may be easily derived from the context.

    Secondly, Paul uses this argument to counter their plea that if they had been in the wrong they had found it a happy way, for no judgment or plague had struck them. The apostle anticipates this objection by telling them, “In the past God overlooked such ignorance” (Acts 17:30) but now takes notice. If they did not repent now, even if they escaped here, they would definitely meet with judgment later.

    And, thirdly, Paul uses this argument because the pagans themselves had some kind of dread and expectation of such a day. Therefore, when Paul spoke about “the judgment to come, Felix was afraid,” though he was a pagan (Acts 24:25). There cannot be a greater argument in favor of praise than when we consider our deliverance from wrath. We can look Christ in the face with comfort (see 1 John 2:28); and we may begin our triumph when others are overwhelmed with terror. So the apostle says, in effect, “In this way love is made complete among us, so that we will have confidence on the day of judgment.” That is, here is the height of divine love, that when others call on mountains to cover them, we may lift up our heads with comfort and call the world’s Judge our friend and father.

    This awakens our souls to earnestly desire Christ’s return. The good servant watches out for his master’s coming (Matthew 24:44); and “the Spirit and the bride say, ‘Come’” (Revelation 22:17). The day of judgment is the day of Christ’s royalty and our marriage; here we are engaged, not married. When Christ left the world, there were mutual pledges of love and affection. He left us the pledge of his Spirit, just as Elijah ascending left his mantle; he took from us the pledge of our faithfulness. So everyone who has an interest in Christ must “long for his appearing” (2 Timothy 4:8).

    Application. So then, reflect on this matter. Think of the Judge, of his majesty and the glory of his appearance. Think about when the graves are opened, rocks split, and Christ’s unimaginable glory breaks forth with light like lightning through the heavens, when he comes riding on the clouds with flames of fire, attended with all the host of the elect angels, and the great shout and trump will summon all before the royal throne of Christ’s judgment. Consider also his purity and holiness. When God revealed himself in a particular judgment, people said, “Who can stand in the presence of the Lord, this holy God?” (1 Samuel 6:20). But when Christ comes to judge all the world, with clothing “as white as snow” and the hair of his head “white like wool” (see Daniel 7:9), how will guilty creatures appear in his presence? No one can have confidence on that day except those who have unblemished innocence such as the angels or those who are washed in Christ’s blood—the saints.

    Consider his strict justice. Idle words weigh heavy in God’s balance (Matthew 12:36). A man should never think of the severity of that day without crying out, “If you, O LORD, kept a record of sins, O Lord, who could stand?” (Psalm 130:3). “Stand”—that is, be able to make a strong defense on that day. Think about these things, so that you may trust in nothing but Christ’s righteousness against Christ’s judgment.

    Note5. Speakandact. Not only our actions, but our words, about which we are less careful, are judged by God and the Word: “But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned” (Matthew 12:36-37). Usually we forget ourselves as we speak; but for careless words, not only evil but careless, we shall be judged on the last day. Evil words show a wicked heart, and careless words a vain mind. People think their talking should excuse their walking. Xenophon and Plato gave rules that men’s speeches at meals should be written down so that they might be more serious. When Paul, in Romans 3:13-14, analyzes the natural man, he emphasizes the speech organs more than all the other parts: “‘Their throats are open graves; their tongues practice deceit.’ ‘The poison of vipers is on their lips.’ ‘Their mouths are full of cursing and bitterness.’”

    Becausejudgmentwithoutmercywillbeshowntoanyonewhohasnotbeenmerciful.Mercy triumphs over judgment!

    James applies the previous directive to the matter: Speakandact as those who would not come under the rigor of the covenant of works; for if you allow yourselves to sin or do anything against the royal law, you can expect nothing but judgment without mercy.

    Becausejudgmentwithoutmercy. This expression shows the effect of the covenant of works, which is judgment without any mercy.

    Anyonewhohasnotbeenmerciful. It is as if he had said, mercy is not only for those who honor rich men, but for those who are full of compassion for the poor; by anyonewhohasnot been merciful he either means showing no compassion for the needs of the poor or treating them reproachfully. They were so far from giving due respect that they were guilty of undue disrespect. Such a practice certainly will leave us ashamed on the day of judgment.

    Mercytriumphsoverjudgment! The word triumphs means “boasts,” “lifts up the head,” as a person does when anything is accomplished with glory and success. Some take mercy here for God’s mercy, others for human mercy. Those who apply it to God expound it, “They have a severe judgment; and if it is not so with everyone, it is the mercy of God that has triumphed over his justice.” But this is too forced. Others, such as Gregory, say, with more probability, “Though unmerciful men are severely dealt with, yet for others mercy triumphs over judgment.” I would agree with this, except that the apostle speaks here of that mercy that man shows to man, for there seems to be a thesis and an antithesis in the verse. The apostle asserts that the unmerciful will find no mercy. He also says that mercy finds the judgment not only tempered but overcome; that is, he who shows mercy is not in danger of damnation, for God will not condemn those who imitate his own goodness, and therefore that man may rejoice like a person who has escaped.

    Now the orthodox, who apply this to human mercy, do not make this a cause of our acceptance with God but an evidence. Mercy shown to people is a pledge of that mercy that we shall obtain with God. I confess all this is rational; but look at the phrase in the text, and you will find that this interpretation does not fit, for it would be harsh to say that our mercy should rejoice against God’s judgment. It is the mercy of God that rejoices over his justice, and it is mercy in man that makes us rejoice in the mercy of God. Mercy in God is expressed as triumph, and mercy in man is understood as the evidence of it. The sum is: the merciful man may glory as one who has received mercy, for the mercy of God rejoices over the justice of God on his behalf; he may rejoice over Satan, sin, death, hell, and his own conscience. In the court of heaven the mercy of God rejoices; in the court of conscience, the mercy of man. The one indicates a victory over the divine justice, the other a victory over our own fears.

    Notes on Verse 13

    Note1. Man’s condition under the covenant of works is very miserable. We meet with justice without being tempered by mercy. The Word speaks no comfort to such persons. Either exact duty or extreme misery are the terms of that covenant. “Do and live” and “do and die” is the only voice you will hear while you hold this view. God asked Adam, “What have you done?”—not, “Have you repented?” In the words of the prophet, “The soul who sins is the one who will die” (Ezekiel 18:20). The least breach is fatal. To fallen man the duty of that covenant is impossible, its penalty intolerable. Former sins cannot be expiated by subsequent duties. Paying new debts does not deal with the old score. Do you hope in God’s mercy? One attribute is not exercised to the prejudice of another. In that covenant God intended to glorify justice, and you are accountable to a righteous law, and both law and justice must have satisfaction. As the Word speaks no comfort, so providence gives none.

    All God’s dispensations are judicial. The covenant of works was made with Adam and his seed, who were all natural men. The covenant of grace is with Christ and his seed, who are believers: see Isaiah 53:10. God has no interest in those who claim through Adam. Abraham’s descendants came through Isaac, not through Ishmael; so God’s children are in Christ. Others, who have only an average interest, cherish a vain hope: “their Maker has no compassion on them” (Isaiah 27:11).

    But you will say, how can we know what we can claim? I answer:

    (1)      It is a reasonable deduction that you are under the old slavery if you cannot discern how your position has changed. The heirs of promise are described as those who “have fled to take hold of the hope offered to us” (Hebrews 6:18). God’s children flee to Christ after considering the misery of their standing in Adam. The apostle cries out that he yearns to “gain Christ and be found in him” (Philippians 3:8-9).

    (2)      You may learn much from your heart’s unsuitableness to the state of grace. For example:

    a.      If you live under the rule of any sin. James says that he who is guilty of one is guilty of all (see 2:10). Then the devil has an interest in you, not Christ. Habitual dispositions, good or bad, show who your father is. Note that “sin shall not be your master, because you are not under law, but under grace” (Romans 6:14). An interest in grace cannot coexist with a known sin.

    b.      If you abuse grace, you make grace an enemy, and then justice will take up the case of abused mercy. Usually people please themselves if they are right in doctrine but take no notice of that stain that is imperceptibly brought into their behavior. Beware when you use the Gospel as an excuse for neglecting your duty. There are Antinomians in life as well as doctrine.

    Note 2. Unmerciful people find no mercy.

    (1)      This is a sin most unsuitable to grace. Kindness makes us pity misery: “You are to love those who are aliens, for you yourselves were aliens” (Deuteronomy 10:19). The man who was forgiven and grabbed his fellow-servant by the throat lost his pardon (Matthew 18:21-35). We pray, “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12). God’s love to us melts the soul and affects us not only with contrition toward God but compassion to our brothers. At Zurich, when the Gospel was first preached, they freed their prisoners, out of a sense of gratitude for their own deliverance by Christ.

    (2)      This attitude is unlike God; he gives and forgives. How will you look God in the face if you should be so opposed to him? Being unmerciful is twofold—when we neither give nor forgive. It shows:

    a.      A defect in giving. They ask, and your hearts are like flint. We are as much at fault when we do not do what we should do as when we do what we should not do. Covetousness and violence both weigh heavy in God’s balance; and you may be as cruel in neglect as in injury.

    b.      Denying pardon to those who have wronged us. They have done you hurt, but you must be like your Heavenly Father. No one can do you as much harm as you have done to God.

    Note3. God usually retaliates and deals with people according to their wickedness. Asa, who put the prophet in the stocks, had diseased feet. Well, then, when it is so, know the sin by the judgment, and silence your complaining. Adoni-bezek, a heathen, observed, “God has paid me back for what I did to them” (Judges 1:7). So pray that God will not deal with you according to your iniquities.

    Note4. God acts mercifully with delight; his mercy triumphs over justice (see Micah 7:18; Jeremiah 32:41). God is infinitely just as well as merciful; this should encourage you as you approach God. Mercy is as acceptable to God as it is to you. Although the devil accuses the brothers, yet because mercy has triumphed over judgment, therefore we may triumph over Satan and go to heaven singing.

    Note5. Showing mercy is a sign of our interest in God’s mercy: “Blessed are the merciful, for they will be shown mercy” (Matthew 5:7). “They will be shown”: God will deal kindly with them, but it is mercy they receive, not a just reward. “A generous man will prosper” (Proverbs 11:25). I will show you what this mercy is. It is manifested:

    (1)      In showing compassion. Jesus had compassion on the multitude (Matthew 15:32); so should we. It is not mercy unless it springs from compassion. Heart and hand must go together. Generosity starts with compassion.

    (2)      In contributing to needy people. It is not enough to say, “Keep warm” (2:16).

    (3)      In forgiving offenses “seventy-seven times” (Matthew 18:22). Cicero said of Caesar, “He forgot nothing but injuries”; so should you.

    Secondly, I shall show you when an act shows itself to be mercy:

    (1)      When it is done out of duty and the way God requires: “Do not forget to do good and to share with others, for with such sacrifices God is pleased” (Hebrews 13:16). Money must be given sacrificially, and given to people for God’s sake.

    (2)      It must spring from good motives. The right motive is a sense of God’s mercy; it is a thank-offering, not a sin-offering.