James Chapter 2 — Commentary on Verse 23

    Andthescripturewasfulfilledthatsays,“AbrahambelievedGod,anditwascreditedtohimas righteousness,” and he was called God’s friend.

    To strengthen the previous argument from the example of Abraham, James produces a testimony from Scripture to prove that Abraham had true faith and that Abraham was truly justified.

    And the scripture was fulfilled. You will say, “How can this be, since that was said of Abraham long before?” Compare Genesis 15:6 with Genesis 22. And the apostle Paul says that Scripture was fulfilled in him before he was circumcised (Romans 4:10), which was before Isaac’s birth, and certainly before he was offered. Luther rejects James’s letter because of this, with some incivility of expression. The Roman Catholics seek to reconcile the matter by saying that though faith was credited to Abraham as righteousness before he offered Isaac, James proves that faith was not enough to justify him; he also needed actions, for, they say, his righteousness was not complete and full until it was made perfect by the addition of actions.

    Note that a Scripture is said to be fulfilled in several senses—sometimes when the main point of the passage is urged; at other times when a similar case happens, and so a Scripture is quoted and said to be fulfilled not by way of argument but allusion (and a note is given by which the allusive sense may be distinguished from the main sense). When a text is quoted properly, the writer says, “that it might be fulfilled,” thus noting the aim of the passage. When it is quoted by allusion or to give a parallel case, the writer says, “then it was fulfilled,” implying that a parallel case occurred. So here it says, thescripturewasfulfilled—that is, at this instance of his faith it might again be said that faith was credited to him as righteousness.

    We may accept this exposition all the more because this sacrifice of his son (Genesis 22) was a greater demonstration of his faith than the sacrifice mentioned in Genesis 15. Things are said to be fulfilled when they are most clearly demonstrated, as in Acts 13:32-33 where the words “You are my Son; today I have become your Father” are said to be fulfilled at Christ’s resurrection, because then he “was declared with power to be the Son of God” (Romans 1:4). So it is here; this being the evident demonstration of Abraham’s faith, it appeared how truly it was said of him that he “believedGod,anditwascreditedtohimasrighteousness.” By that action he declared that he had a true, justifying faith, and therefore the Lord says after this trial, “Now I know that you fear God” (Genesis 22:12).

    “Abraham believed God, and it was credited to him as righteousness.” The original meaning of the phrase it was credited to him as righteousness is only to show that the thing was approved and accepted by God. It is often used in this way in the Old Testament, as when Phinehas’ zeal is said to be “credited to him as righteousness” (Psalm 106:31). Therefore in this phrase the Scripture does not declare what the matter of our justification is, but only what value the Lord chooses to put upon acts of faith or obedience when they are performed in the face of difficulty and discouragement.

    AndhewascalledGod’sfriend. The apostle says hewascalled—that is, he was; compare Isaiah 48:8, “you were called a rebel from birth”—that is, you were a rebel. So also in the New Testament: “that we should be called children of God” (1 John 3:1)—that is, that we should be children of God. Or else it alludes to the solemn name Abraham is given in Scripture, as in Isaiah 41:8, “you, O Israel … you descendants of Abraham my friend.” See also 2 Chronicles 20:7. This title was given to Abraham because of his frequent communion with God—he often had visions—and because of his frequent covenanting with God—a great condescension, such as earthly kings offer only to their equals and friends. Therefore, in the passages where this title is given to Abraham, it has something to do with the covenant; and here it is said to be given to him for that testimony of his faith and obedience in offering Isaac, when the covenant was solemnly renewed and confirmed to him by oath.

    Notes on Verse 23

    Note1. Actions ratify the Spirit’s witness. The apostle says, Thescripturewasfulfilled—that is, it was seen that Abraham was indeed a believer, according to God’s testimony. Sometimes the Spirit assures us by speaking to us through some inward whisper and voice, sometimes by implanting gracious dispositions, as it were writing his mind in us. It is good when we are aware of both. To look to works is the best way to prevent delusion. There is no deceit here, as in flashy joys. Fanatics are often deceived by sudden flashes of comfort. Actions, being a more palpable and constant pledge of the Spirit, bring a more solid joy: “This is how we know that we belong to the truth, and how we set our hearts at rest in his presence” (1 John 3:19)—that is, by real acts of love and charity. Flashes of comfort are only sweet and delightful while they are felt; but it is said of grace that “God’s seed remains in him” (1 John 3:9), and “the anointing you received from him remains in you” (1 John 2:27). This is a lasting glory and the continual food of the soul, whereas those ravishings are like delicacies that God offers his people in times of festivity.

    (1)      Learn, then, that good works are not doubtful evidence. People of dark spirits will always be raising scruples, but the fault is in the people, not the evidence.

    (2)      Learn, too, to approve yourselves to God with all good conscience in times of trial; this will make good those imperfect whispers in your souls concerning your interest in Christ. Do as Abraham did: when called, he left his country; though he was childless, he believed the promise of numerous descendants; when God tested him, he offered Isaac. When God tries your faith or obedience with some difficulty, that especially is the time to gain assurance by being found faithful.

    Note2. Believers are God’s friends. This was not just Abraham’s title, but that of all the righteous. Thus Christ says, “Our friend Lazarus has fallen asleep” (John 11:11). More explicitly, he says, “I no longer call you servants.… Instead, I have called you friends” (John 15:15).

    (1)      We are God’s friends because we are perfectly reconciled to him in Christ. We were enemies by nature, but God not only pardoned us but received us into friendship (Colossians 1:21-22). God not only spares converts—he delights in them. We would not have been saved if we had not been lost; the fall made way for the more glorious restoration, just as a broken bone, when it is well set, is strongest at the crack.

    (2)      All dispensations and duties that pass between Christ and his friends are passed in a friendly way.

    a.      Communication of goods. Plutarch’s reasoning is good: “Friends have all things in common, but God is our friend, and therefore we cannot be in want”—a rare speech from a heathen. In the covenant God is ours, and we are his (Jeremiah 31:33 and 32:38-39; Zechariah 13:9). Great as he is, he makes himself over to us; and so by a complete resignation we are given up to him. The covenant is like a marriage contract and may be illustrated by that of the prophet Hosea: “You are to live with me … and I will live with you” (Hosea 3:3). God makes over himself and all his power and mercy to us, so that nothing happens to us without it being a blessing. If it is so common a mercy as rain, “there will be showers of blessing” (Ezekiel 34:26). In the same way we give ourselves up to God, even in the slightest matters of enjoyment: “HOLY TO THE LORD will be inscribed on the bells of the horses” (Zechariah 14:20); everything is consecrated.

    b.      Communication of secrets. “I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you” (John 15:15). Servants are only acquainted with what concerns their duty and work; the master commands but does not tell them the reason for the command. But now Christ had opened all the secrets of the Father concerning his own resurrection, the sending of the Holy Spirit, the calling of the Gentiles, the last judgment, eternal life, etc. And so you who lie close to Christ know his secrets: “Shall I hide from Abraham what I am about to do?” (Genesis 18:17). He will acquaint you with everything that concerns your salvation and peace. And on the other hand, believers open their secrets to God; they “have confidence to enter the Most Holy Place” (Hebrews 10:19; see also Ephesians 3:12). The word translated “with confidence” means “with liberty of speech” or, more strictly, liberty to speak all our mind. We may use some freedom with God and acquaint him with all our griefs and all our fears and all our wants and all our desires, as a friend would pour out his heart to another friend. As Exodus 33:11 says, “The LORD would speak to Moses face to face, as a man speaks with his friend.”

    c.      Correspondence of will and desires. True friendship is built on similarity of will. God and the soul will the same thing—holiness as the means, and God’s glory as the end: “You are my friends if you do what I command” (John 15:14).

    d.      Mutual delight. They delight in God, and God in them: “the LORD will take delight in you” (Isaiah 62:4)—in their persons, their graces, their duties. So also they delight in God, in their addresses to him, in his fellowship and presence. They cannot brook any distance, they cannot let a day pass without some communion with God.

    e.      God’s special favor and respect to them. Others have only common mercies, but they have saving mercies. They have “hidden manna” (Revelation 2:17), joys of which others cannot conceive.

    So, then:

    (1)      Here is comfort to the righteous, to those who have found any friend-like affection in themselves towards God. God is your friend. You were enemies, but you are made near through Christ. God delights in your persons, in your prayers, in your graces, in your outward welfare. It is a great honor to be the King’s friend; you are favorites of heaven!

    (2)      Here is caution to you: your sins go nearest to God’s heart. It was sad to Christ to be betrayed by his own disciples; it is a similar grief to his Spirit when his laws are made void by his own friends.