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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle condemns a sinful regarding of the rich, and despising the poor, which he imputes to partiality and injustice, and shows it to be an acting contrary to God, who has chosen the poor, and whose interest is often persecuted, and his name blasphemed, by the rich, ver. 1-7. He shows that the whole law is to be fulfilled, and that mercy should be followed, as well as justice, ver. 8-13. He exposes the error and folly of those who boast of faith without works, telling us that this is but a dead faith, and such a faith as devils have, not the faith of Abraham, or of Rahab, ver. 11, to the end.
Adam Clarke: Commentary on the Bible - 1831
We should not prefer the rich to the poor, nor show any partiality inconsistent with the Gospel of Christ, Jam 2:1-4. God has chosen the poor, rich in faith, to be heirs of his kingdom, even those whom some among their brethren despised and oppressed, Jam 2:5, Jam 2:6. They should love their neighbor as themselves, and have no respect of persons, Jam 2:7-9. He who breaks one command of God is guilty of the whole, Jam 2:10, Jam 2:11. They should act as those who shall be judged by the law of liberty; and he shall have judgment without mercy, who shows no mercy, Jam 2:12, Jam 2:13. Faith without works of charity and mercy is dead; nor can it exist where there are no good works, Jam 2:14-20. Abraham proved his faith by his works, Jam 2:21-24. And so did Rahab, Jam 2:25. As the body without the soul is dead, so is faith without good works, Jam 2:26.
Albert Barnes: Notes on the Bible - 1834
2:0: This chapter is evidently made up of three parts, or three subjects are discussed:
I. The duty of impartiality in the treatment of others, Jam 2:1-9. There was to be no favoritism on account of rank, birth, wealth, or apparel. The case to which the apostle refers for an illustration of this, is that where two persons should come into an assembly of Christian worshippers, one elegantly dressed, and the other meanly clad, and they should show special favor to the former, and should assign to the latter a more humble place. The reasons which the apostle assigns why they should not do this are,
(a) that God has chosen the poor for his own people, having selected his friends mainly from them;
(b) because rich men in fact oppressed them, and showed that they were worthy of no special regard;
(c) because they were often found among Rev_ilers, and in fact despised their religion; and,
(d) because the law required that they should love their neighbors as themselves, and if they did this, it was all that was demanded; that is, that the love of the man was not to be set aside by the love of splendid apparel.
II. The duty of yielding obedience to the whole law in order to have evidence of true religion, Jam 2:10-13. This subject seems to have been introduced in accordance with the general principles and aims of James (see the Introduction) that religion consists in obeying the law of God, and that there can be none when this is not done. It is not improbable that, among those to whom he wrote, there were some who denied this, or who had embraced some views of religion which led them to doubt it. He therefore enforces the duty by the following considerations:
(1) That if a man should obey every part of the law, and yet be guilty of offending in one point, he was in fact guilty of all; for he showed that he had no genuine principle of obedience, and was guilty of violating the law as a whole, Jam 2:10.
(2) every part of the law rests on the same authority, and one part, therefore, is as binding as another. The same God that has forbidden murder, has also forbidden adultery; and he who does the one as really violates the law as he who does the other, Jam 2:11.
(3) the judgment is before us, and we shall be tried on impartial principles, not with reference to obeying one part of the law, but with reference to its whole claim; and we should so act as becomes those who expect to be judged by the whole law, or on the question whether we have conformed to every part of it, Jam 2:12-13.
III. The subject of justification, showing that works are necessary in order that a man may be justified, or esteemed righteous before God, Jam 2:14-26. For a general view of the design of this part of the Epistle, see Introduction, Section 5. The object here is to show that in fact no one can be regarded as truly righteous before God who does not lead an upright life; and that if a man professes to have faith, and has not works, he cannot be justified; or that if he have real faith, it will be shown by his works. If it is not shown by works corresponding to its nature, it will be certain that there is no true religion, or that his professed faith is worth nothing. The "stand-point" from which James views the subject, is not that faith is unnecessary or worthless, or that a man is not justified by faith rather than by his own works, in the sense of its being the ground of acceptance with God; or, in other words, the place where the apostle takes his position, and which is the point from which he views the subject, is not before a man is justified, to inquire in what way he may be accepted of God, but it is after the act of justification by faith, to show that if faith does not lead to good works it is "dead," or is of no value; and that in fact, therefore, the evidence of justification is to be found in good living, and that when this is not manifest, all a man's professed religion is worth nothing. In doing this, he:
(a) makes the general statement, by a pointed interrogatory, that faith cannot profit, that is, cannot save a man, unless there be also works, Jam 2:14. He then:
(b) appeals, for an illustration, to the case of one who is hungry or naked, and asks what mere faith could do in his case, if it were not accompanied with proper acts of benevolence, Jam 2:15-17. He then,
(c) by a strong supposable case, says that real faith will be evinced by works, or that works are the proper evidence of its existence, Jam 2:18. He then.
(d) shows that there is a kind of faith which even the devils have on one of the most important doctrines of religion, and which can be of no value; showing that it cannot be by mere faith, irrespective of the question of what sort the faith is, that a man is to be saved, Jam 2:19. He then.
(e) appeals to the case of Abraham showing that in fact works performed an important part in his acceptance with God; or that if it had not been for his works - that is, if there had been no spirit of true obedience in his case, he could have had no evidence that he was justified, or that his works were the proper carrying out or fulfillment of his faith, Jam 2:20-24. He then:
(f) shows that the same thing was true of another case recorded in the Old Testament - that of Rahab Jam 2:25; and then observes Jam 2:26 that faith without works would have no more claim to being true religion than a dead body, without a soul, would be regarded as a living man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jam 2:1, It is not agreeable to Christian profession to regard the rich, and to despise the poor brethren; Jam 2:13, rather we are to be loving and merciful; Jam 2:14, and not to boast of faith where no deeds are; Jam 2:17, which is but a dead faith; Jam 2:19, the faith of the devils; Jam 2:21, not of Abraham; Jam 2:25, nor Rahab.
John Gill
INTRODUCTION TO JAMES 2
In this chapter the apostle dissuades from a respect of persons, on account of outward circumstances; shows that the law is to be fulfilled, and that mercy is to be exercised, as well as justice done; and exposes the folly of such who boast of faith without works: he dissuades the saints from all partiality to the rich and poor, from their relation to one another, as brethren, and from their common faith, of which Christ, the Lord of glory, is the object, Jas 2:1 supposes an instance of it, either in a court of judicature, or a religious assembly, Jas 2:2 and then makes an appeal unto them, and expostulates with them about it, Jas 2:4 and makes use of an argument against it, taken from the divine conduct, and an instance of his grace in the choice of persons to eternal life, Jas 2:5 a conduct very different from some persons here blamed, Jas 2:6, and other arguments follow, dissuading from a respect of persons, taken from the characters of rich men, as oppressors of the poor, litigious and quarrelsome with their neighbours, and blasphemers of the name of God, Jas 2:7 and from the law of God, which requires the love of the neighbour, and which to fulfil is to do well, Jas 2:8 and from the breach of it, by having respect to persons, whereby its penalty is incurred, Jas 2:9 for which a reason is given; because whoever offends in one point of the law, is guilty of the whole, Jas 2:10 as is a clear case, since the same lawgiver that forbids one sin, forbids another; so that he that is guilty of either of them is a transgressor of the law, Jas 2:11 wherefore it is right both to speak and act according to it, since men will be judged by it, Jas 2:12 and he will have no mercy shown him that has shown none to the poor, but merciful ones will escape damnation, Jas 2:13 and then the apostle argues from the unprofitableness of faith itself without works, Jas 2:14 and which he exemplifies in the case of a poor brother or sister who are wished well, but nothing given them; which good words, without deeds, are of no profit, Jas 2:15 so in like manner, faith without works is a dead faith, Jas 2:17 nor indeed can it be made out that a man has faith, if he has not works, Jas 2:18 at least such a faith as has justification and salvation connected with it; his faith, at most, is no better than that of the devils, who are damned, Jas 2:19 and that such a faith is a dead faith, Jas 2:2 and that true faith is attended with, and evidenced by works, the apostle proves by two instances; the one is that of Abraham, whose faith appeared to be genuine, and he to be a justified person, by the works he did; particularly by offering up his son Isaac; in which way his faith operated, and showed itself to be sincere and hearty; and the Scripture was fulfilled that Abraham was a believer; and had righteousness imputed to him, and was a friend of God, and a justified person, Jas 2:21 and the other instance is that of Rahab, whose faith was also shown by her works, and so a justified person, by receiving the spies with peace, and dismissing them with safety, Jas 2:25, and then the apostle explains what he means, by saying more than once, that faith without works is dead; which he illustrates by the simile of a man's body being dead, without the spirit or soul in it, Jas 2:26.
2:12:1: Եղբա՛րք իմ, մի՛ աչառանօք ունիցիք զհաւատսն Տեառն մերոյ Յիսուսի Քրիստոսի, որ Տէրն է փառաց[2911]։ [2911] Ոմանք. Մի՛ աչառութեամբ ունիցիք։
1 Եղբայրնե՛ր իմ, աչառութեամբ մի՛ պահէք մեր Տէր Յիսուս Քրիստոսի՝ փառքի Տիրոջ հաւատը:
2 Ե՛ղբայրներս, աչառութեամբ մի՛ պահէք մեր Տէր Յիսուս Քրիստոսին՝ փառաց Տէրոջ հաւատքը։
Եղբարք իմ, մի՛ աչառանօք ունիցիք զհաւատսն Տեառն մերոյ Յիսուսի Քրիստոսի, [10]որ Տէրն է`` փառաց:

2:1: Եղբա՛րք իմ, մի՛ աչառանօք ունիցիք զհաւատսն Տեառն մերոյ Յիսուսի Քրիստոսի, որ Տէրն է փառաց[2911]։
[2911] Ոմանք. Մի՛ աչառութեամբ ունիցիք։
1 Եղբայրնե՛ր իմ, աչառութեամբ մի՛ պահէք մեր Տէր Յիսուս Քրիստոսի՝ փառքի Տիրոջ հաւատը:
2 Ե՛ղբայրներս, աչառութեամբ մի՛ պահէք մեր Տէր Յիսուս Քրիստոսին՝ փառաց Տէրոջ հաւատքը։
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2:11: Братия мои! имейте веру в Иисуса Христа нашего Господа славы, не взирая на лица.
2:1  ἀδελφοί μου, μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ τῆς δόξης.
2:1. Ἀδελφοί ( Brethrened ) μου, (of-me,"μὴ (lest) ἐν (in) προσωπολημψίαις (unto-a-looking-toward-takings-unto) ἔχετε (ye-should-hold) τὴν (to-the-one) πίστιν (to-a-trust) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τῆς (of-the-one) δόξης; (of-a-recognition)
2:1. fratres mei nolite in personarum acceptione habere fidem Domini nostri Iesu Christi gloriaeMy brethren, have not the faith of our Lord Jesus Christ of glory, with respect of persons.
1. My brethren, hold not the faith of our Lord Jesus Christ, of glory, with respect of persons.
2:1. My brothers, within the glorious faith of our Lord Jesus Christ, do not choose to show favoritism toward persons.
2:1. My brethren, have not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons.
My brethren, have not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons:

1: Братия мои! имейте веру в Иисуса Христа нашего Господа славы, не взирая на лица.
2:1  ἀδελφοί μου, μὴ ἐν προσωπολημψίαις ἔχετε τὴν πίστιν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ τῆς δόξης.
2:1. fratres mei nolite in personarum acceptione habere fidem Domini nostri Iesu Christi gloriae
My brethren, have not the faith of our Lord Jesus Christ of glory, with respect of persons.
2:1. My brothers, within the glorious faith of our Lord Jesus Christ, do not choose to show favoritism toward persons.
2:1. My brethren, have not the faith of our Lord Jesus Christ, [the Lord] of glory, with respect of persons.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Апостол только что (I:27) указал, что истинное благочестие более всего выражается в благотворительной, деятельной любви к несчастным. Теперь (II:1) он первооснову и источник этой добродетели указывает в правой вере в Господа Иисуса Христа, Которого он здесь именует Господом славы, с целью, быть может, поднять благоговейное настроение читателей послания, а вместе показать всю несообразность того лицеприятного предпочтения богатых бедным пред лицом Господа и славы, которое Апостол сейчас же (ст. 1) называет, а далее (ст. 2: сл.) обличает: "кто делает что-нибудь с лицеприятием, тот бесчестит самого себя, так как показывает неуважение к сроднику своему и, прежде всего, неуважение к самому себе, потому что свойство действий в отношении к подобному себе переходит и на самого действующего" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Regard Due to Poor Christians; Partiality Condemned.A. D. 61.
1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. 2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; 3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: 4 Are ye not then partial in yourselves, and are become judges of evil thoughts? 5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? 6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? 7 Do not they blaspheme that worthy name by the which ye are called?

The apostle is here reproving a very corrupt practice. He shows how much mischief there is in the sin of prosopolepsia--respect of persons, which seemed to be a very growing evil in the churches of Christ even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies. Here we have,

I. A caution against this sin laid down in general: My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons, v. 1. Observe here, 1. The character of Christians fully implied: they are such as have the faith of our Lord Jesus Christ; they embrace it; they receive it; they govern themselves by it; they entertain the doctrine, and submit to the law and government, of Christ; they have it as a trust; they have it as a treasure. 2. How honorably James speaks of Jesus Christ; he calls him the Lord of glory; for he is the brightness of his Father's glory, and the express image of his person. 3. Christ's being the Lord of glory should teach us not to respect Christians for any thing so much as their relation and conformity to Christ. You who profess to believe the glory of our Lord Jesus Christ, which the poorest Christian shall partake of equally with the rich, and to which all worldly glory is but vanity, you should not make men's outward and worldly advantages the measure of your respect. In professing the faith of our Lord Jesus Christ, we should not show respect to men, so as to cloud or lessen the glory of our glorious Lord: how ever any may think of it, this is certainly a very heinous sin.

II. We have this sin described and cautioned against, by an instance or example of it (v. 2, 3): For if there come into your assembly a man with a gold ring, &c. Assembly here is meant of those meetings which were appointed for deciding matters of difference among the members of the church, or for determining when censures should be passed upon any, and what those censures should be; therefore the Greek word here used, synagoge, signifies such an assembly as that in the Jewish synagogues, when they met to do justice. Maimonides says (as I find the passage quoted by Dr. Manton) "That is was expressly provided by the Jews' constitutions that, when a poor man and a rich plead together, the rich shall not be bidden to sit down and the poor stand, or sit in a worse place, but both sit or both stand alike." To this the phrases used by the apostle have a most plain reference, and therefore the assembly here spoken of must be some such as the synagogue-assemblies of the Jews were, when they met to hear causes and to execute justice: to these the arbitrations and censures of their Christian assemblies are compared. But we must be careful not to apply what is here said to the common assemblies for worship; for in these certainly there may be appointed different places of persons according to their rank and circumstances, without sin. Those do not understand the apostle who fix his severity here upon this practice; they do not consider the word judges (used in v. 4), nor what is said of their being convected as transgressors of the law, if they had such a respect of persons as is here spoken of, according to v. 9. Thus, now put the case: "There comes into your assembly (when of the same nature with some of those at the synagogue) a man that is distinguished by his dress, and who makes a figure, and there comes in also a poor man in vile raiment, and you act partially, and determine wrong, merely because the one makes a better appearance, or is in better circumstances, than the other." Observe hence, 1. God has his remnant among all sorts of people, among those that wear soft and gay clothing, and among those that wear poor and vile raiment. 2. In matters of religion, rich and poor stand upon a level; no man's riches set him in the least nearer to God, nor does any man's poverty set him at a distance from God. With the Most High there is no respect of persons, and therefore in matters of conscience there should be none with us. 3. All undue honouring of worldly greatness and riches should especially be watched against in Christian societies. James does not here encourage rudeness or disorder. Civil respect must be paid, and some difference may be allowed in our carriage towards persons of different ranks; but this respect must never be such as to influence the proceedings of Christian societies in disposing of the offices of the church, or in passing the censures of the church, or in any thing that is purely a matter of religion; here we are to know no man after the flesh. It is the character of a citizen of Zion that in his eyes a vile person is contemned, but he honoureth those that fear the Lord. If a poor man be a good man, we must not value him a whit the less for his poverty; and, if a rich man be a bad man (though he may have both gay clothing and a gay profession), we must not value him any whit the more for his riches. 4. Of what importance it is to take care what rule we go by in judging of men; if we allow ourselves commonly to judge by outward appearance, this will too much influence our spirits and our conduct in religious assemblies. There is many a man, whose wickedness renders him vile and despicable, who yet makes a figure in the world; and, on the other hand, there is many a humble, heavenly, good Christian, who is clothed meanly; but neither should he nor his Christianity be thought the worse of on this account.

III. We have the greatness of this sin set forth, v. 4, 5. It is great partiality, it is injustice, and it is to set ourselves against God, who has chosen the poor, and will honour and advance them (if good), let who will despise them. 1. In this sin there is shameful partiality: Are you not then partial in yourselves? The question is here put, as what could not fail of being answered by every man's conscience that would put it seriously to himself. According to the strict rendering of the original, the question is, "Have you not made a difference? And, in that difference, do you not judge by a false rule, and go upon false measures? And does not the charge of a partiality condemned by the law lie fully against you? Does not your own conscience tell you that you are guilty?" Appeals to conscience are of great advantage, when we have to do with such as make a profession, even though they may have fallen into a very corrupt state. 2. This respect of persons is owing to the evil and injustice of the thoughts. As the temper, conduct, and proceedings, are partial, so the heart and thoughts, from which all flows, are evil: "You have become judges of evil thoughts; that is, you are judges according to those unjust estimations and corrupt opinions which you have formed to yourselves. Trace your partiality till you come to those hidden thoughts which accompany and support it, and you will find those to be exceedingly evil. You secretly prefer outward pomp before inward grace, and the things that are seen before those which are not seen." The deformity of sin is never truly and fully discerned till the evil of our thoughts be disclosed: and it is this which highly aggravates the faults of our tempers and lives--that the imagination of the thoughts of the heart is evil, Gen. vi. 5. 3. This respect of persons is a heinous sin, because it is to show ourselves most directly contrary to God (v. 5): "Hath not God chosen the poor of this world, rich in faith? &c. But you have despised them, v. 6. God has made those heirs of a kingdom whom you make of no reputation, and has given very great and glorious promises to those to whom you can hardly give a good word or a respectful look. And is not this a monstrous iniquity in you who pretend to be the children of God and conformed to him? Hearken, my beloved brethren; by all the love I have for you, and all the regards you have to me, I beg you would consider these things. Take notice that many of the poor of this world are the chosen of God. Their being God's chosen does not prevent their being poor; their being poor does not at all prejudice the evidences of their being chosen. Matt. xi. 5, The poor are evangelized." God designed to recommend his holy religion to men's esteem and affection, not by the external advantages of gaiety and pomp, but by its intrinsic worth and excellency; and therefore chose the poor of this world. Again, take notice that many poor of the world are rich in faith; thus the poorest may become rich; and this is what they ought to be especially ambitious of. It is expected from those who have wealth and estates that they be rich in good works, because the more they have the more they have to do good with; but it is expected from the poor in the world that they be rich in faith, for the less they have here the more they may, and should, live in the believing expectation of better things in a better world. Take notice further, Believing Christians are rich in title, and in being heirs of a kingdom, though they may be very poor as to present possessions. What is laid out upon them is but little; what is laid up for them is unspeakably rich and great. Note again, Where any are rich in faith, there will be also divine love; faith working by love will be in all the heirs of glory. Note once more, under this head, Heaven is a kingdom, and a kingdom promised to those that love God. We read of the crown promised to those that love God, in the former chapter (v. 12); we here find there is a kingdom too. And, as the crown is a crown of life, so the kingdom will be an everlasting kingdom. All these things, laid together, show how highly the poor in this world, if rich in faith, are now honoured, and shall hereafter be advanced by God; and consequently how very sinful a thing it was for them to despise the poor. After such considerations as these, the charge is cutting indeed: But you have despised the poor, v. 6. 4. Respecting persons, in the sense of this place, on account of their riches or outward figure, is shown to be a very great sin, because of the mischiefs which are owing to worldly wealth and greatness, and the folly which there is in Christians' paying undue regards to those who had so little regard either to their God or them: "Do not rich men oppress you, and draw you before the judgment-seat? Do not they blaspheme that worthy name by which you are called? v. 7. Consider how commonly riches are the incentives of vice and mischief, of blasphemy and persecution: consider how many calamities you yourselves sustain, and how great reproaches are thrown upon your religion and your God by men of wealth, and power, and worldly greatness; and this will make your sin appear exceedingly sinful and foolish, in setting up that which tends to pull you down, and to destroy all that you are building up, and to dishonour that worthy name by which you are called." The name of Christ is a worthy name; it reflects honour, and gives worth to those who wear it.
Adam Clarke: Commentary on the Bible - 1831
2:1: My brethren, have not - This verse should be read interrogatively: My brethren, do ye not make profession of the faith or religion of our glorious Lord Jesus Christ with acceptance of persons? That is, preferring the rich to the poor merely because of their riches, and not on account of any moral excellence, personal piety, or public usefulness. Πιστις, faith, is put here for religion; and της δοξης, of glory, should, according to some critics, be construed with it as the Syriac and Coptic have done. Some connect it with our Lord Jesus Christ - the religion of our glorious Lord Jesus Christ. Others translate thus, the faith of the glory of our Lord Jesus. There are many various readings in the MSS. and versions on this verse: the meaning is clear enough, though the connection be rather obscure.
Albert Barnes: Notes on the Bible - 1834
2:1: My brethren - Perhaps meaning brethren in two respects - as Jews, and as Christians. In both respects the form of address would be proper.
Have not the faith of our Lord Jesus Christ - Faith is the distinguishing thing in the Christian religion, for it is this by which man is justified, and hence, it comes to be put for religion itself. Notes, Ti1 3:9. The meaning here is, "do not hold such views of the religion of Christ, as to lead you to manifest partiality to others on account of their difference of rank or outward circumstances."
The Lord of glory - The glorious Lord; he who is glorious himself, and who is encompassed with glory. See the notes at Co1 2:8. The design here seems to be to show that the religion of such a Lord should be in no way dishonored.
With respect of persons - That is, you are not to show respect of persons, or to evince partiality to others on account of their rank, wealth, apparel, etc. Compare Pro 24:23; Pro 28:21; Lev 19:15; Deu 1:17; Deu 10:17; Ch2 19:7; Psa 40:4. See the subject explained in the Act 10:34 note; Rom 2:11 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: the faith: Act 20:21, Act 24:24; Col 1:4; Ti1 1:19; Tit 1:1; Pe2 1:1; Rev 14:12
the Lord: Psa 24:7-10; Co1 2:8; Tit 2:13; Heb 1:3
with: Jam 2:3, Jam 2:9, Jam 3:17; Lev 19:15; Deu 1:17, Deu 16:19; Ch2 19:7; Pro 24:23, Pro 28:21; Mat 22:16; Rom 1:11; Ti1 5:21; Jde 1:16
Geneva 1599
2:1 My (1) brethren, have not the faith of our Lord Jesus Christ, [the Lord] of (a) glory, with respect of persons.
(1) The first: charity which proceeds from a true faith, cannot exist with the respecting of people: which he proves plainly by using the example of those who, while having reproach or disdain for the poor, honour the rich.
(a) For if we knew what Christ's glory is, and esteemed it as we should, there would not be the respecting of people that there is.
John Gill
2:1 My brethren,.... As the apostle is about to dissuade from the evil of having respect to persons, this is a very fit introduction to it, and carries in it an argument why it should not obtain; since the saints are all brethren, they are children of the same Father, belong to the same family, and are all one in Christ Jesus, whether high or low, rich, or poor:
have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons: that is, such as have, and hold, and profess the faith of Christ, ought not along with it to use respect of persons, or to make such a distinction among the saints, as to prefer the rich, to the contempt of the poor; and in this exhortation many things are contained, which are so many arguments why such a practice should not be encouraged; for faith, whether as a doctrine or as a grace, is alike precious, and common to all; and is the faith of Christ, which, as a doctrine, is delivered by him to all the saints, and as a grace, he is both the author and object of it; and is the faith of their common Lord and Saviour, and who is the Lord of glory, or the glorious Lord; and the poor as well as the rich are espoused by him, as their Lord and husband; and are redeemed by him, and are equally under his government and protection, and members of his body: the Syriac Version reads, "have not the faith of the glory of our Lord Jesus", &c. meaning either the glory which Christ is possessed of, whether as the Son of God, in the perfections of his nature, or as man and Mediator, being now crowned with glory and honour, and which is seen and known by faith; or else that glory which Christ has in his hands, to bestow upon his people, and to which they are called, and will appear in, when he shall appear, and about which their faith is now employed: and since this glory equally belongs to them all, no difference should be made on account of outward circumstances, so as to treat any believer with neglect and contempt.
John Wesley
2:1 My brethren - The equality of Christians, intimated by this name, is the ground of the admonition. Hold not the faith of our common Lord, the Lord of glory - Of which glory all who believe in him partake. With respect of persons - That is, honour none merely for being rich; despise none merely for being poor.
Robert Jamieson, A. R. Fausset and David Brown
2:1 THE SIN OF RESPECT OF PERSONS: DEAD, UNWORKING FAITH SAVES NO MAN. (Jam. 2:1-26)
brethren--The equality of all Christians as "brethren," forms the groundwork of the admonition.
the faith of . . . Christ--that is, the Christian faith. James grounds Christian practice on Christian faith.
the Lord of glory--So 1Cor 2:8. As all believers, alike rich and poor, derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly fortune, the sin in question is peculiarly inconsistent with His "faith." BENGEL, making no ellipsis of "the Lord," explains "glory" as in apposition with Christ who is THE GLORY (Lk 2:32); the true Shekinah glory of the temple (Rom 9:4). English Version is simpler. The glory of Christ resting on the poor believer should make him be regarded as highly by "brethren" as his richer brother; nay, more so, if the poor believer has more of Christ's spirit than the rich brother.
with respect of persons--literally, "in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.
2:22:2: Եթէ մտցէ ՚ի ժողովուրդ ձեր այր՝ որ ունիցի մատանի՛ ոսկի եւ հանդերձս պայծառս, մտանիցէ անդր եւ աղքա՛տ ոք ՚ի հանդերձս աղտեղիս[2912], [2912] Ոմանք. Եթէ մտանիցէ ՚ի ժողովուրդս ձեր... մտանիցէ եւ անդր աղ՛՛։
2 Եթէ ձեր ժողովատեղին մտնի մի մարդ, որ ունենայ ոսկի մատանի եւ շքեղ զգեստներ, եւ այնտեղ մտնի նաեւ մի աղքատ՝ կեղտոտ զգեստներով,
2 Քանզի եթէ ձեր ժողովին մէջ մարդ մը մտնելու ըլլայ որ ունենայ ոսկի մատանի եւ փառաւոր հանդերձներ, հոն աղքատ մըն ալ մտնելու ըլլայ աղտոտ հանդերձներով
Եթէ մտցէ ի ժողովուրդ ձեր այր որ ունիցի մատանի ոսկի եւ հանդերձս պայծառս, մտանիցէ անդր եւ աղքատ ոք ի հանդերձս աղտեղիս:

2:2: Եթէ մտցէ ՚ի ժողովուրդ ձեր այր՝ որ ունիցի մատանի՛ ոսկի եւ հանդերձս պայծառս, մտանիցէ անդր եւ աղքա՛տ ոք ՚ի հանդերձս աղտեղիս[2912],
[2912] Ոմանք. Եթէ մտանիցէ ՚ի ժողովուրդս ձեր... մտանիցէ եւ անդր աղ՛՛։
2 Եթէ ձեր ժողովատեղին մտնի մի մարդ, որ ունենայ ոսկի մատանի եւ շքեղ զգեստներ, եւ այնտեղ մտնի նաեւ մի աղքատ՝ կեղտոտ զգեստներով,
2 Քանզի եթէ ձեր ժողովին մէջ մարդ մը մտնելու ըլլայ որ ունենայ ոսկի մատանի եւ փառաւոր հանդերձներ, հոն աղքատ մըն ալ մտնելու ըլլայ աղտոտ հանդերձներով
zohrab-1805▾ eastern-1994▾ western am▾
2:22: Ибо, если в собрание ваше войдет человек с золотым перстнем, в богатой одежде, войдет же и бедный в скудной одежде,
2:2  ἐὰν γὰρ εἰσέλθῃ εἰς συναγωγὴν ὑμῶν ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι λαμπρᾷ, εἰσέλθῃ δὲ καὶ πτωχὸς ἐν ῥυπαρᾷ ἐσθῆτι,
2:2. ἐὰν (if-ever) γὰρ (therefore) εἰσέλθῃ (it-might-have-had-came-into) εἰς (into) συναγωγὴν (to-a-leading-together) ὑμῶν (of-ye,"ἀνὴρ (a-man) χρυσοδακτύλιος (gold-ring-belonged,"ἐν (in) ἐσθῆτι (unto-a-cloth) λαμπρᾷ, (unto-en-lamped,"εἰσέλθῃ (it-might-have-had-came-into) δὲ (moreover,"καὶ (and) πτωχὸς (beggared,"ἐν (in) ῥυπαρᾷ (unto-en-dirtied) ἐσθῆτι, (unto-a-cloth,"
2:2. etenim si introierit in conventu vestro vir aureum anulum habens in veste candida introierit autem et pauper in sordido habituFor if there shall come into your assembly a man having a golden ring, in fine apparel; and there shall come in also a poor man in mean attire:
2. For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing;
2:2. For if a man has entered your assembly having a gold ring and splendid apparel, and if a poor man has also entered, in dirty clothing,
2:2. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment:

2: Ибо, если в собрание ваше войдет человек с золотым перстнем, в богатой одежде, войдет же и бедный в скудной одежде,
2:2  ἐὰν γὰρ εἰσέλθῃ εἰς συναγωγὴν ὑμῶν ἀνὴρ χρυσοδακτύλιος ἐν ἐσθῆτι λαμπρᾷ, εἰσέλθῃ δὲ καὶ πτωχὸς ἐν ῥυπαρᾷ ἐσθῆτι,
2:2. etenim si introierit in conventu vestro vir aureum anulum habens in veste candida introierit autem et pauper in sordido habitu
For if there shall come into your assembly a man having a golden ring, in fine apparel; and there shall come in also a poor man in mean attire:
2:2. For if a man has entered your assembly having a gold ring and splendid apparel, and if a poor man has also entered, in dirty clothing,
2:2. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Что предупреждение против лицеприятия (ст. 1) вызывалось наличностью в первохристианском обществе этого порока, показывает приводимый здесь, ст. 2-3, и заимствованный, очевидно, из действительной жизни читателей послания пример лицеприятия, тем более недопустимого и предосудительного, что совершалось оно в богослужебном собрании верующих (sunagwgh здесь, как и в Евр 10:25: - церковно-христианское богослужебное собрание) пред Господа славы, пред Которым всякая слава и величие мира сего - ничто. Усматривая в таком поведении читателей очевидное нарушение совершенного закона веры Христовой, св. Апостол укоризненно замечает: "бысте судии помышлений злых" (4: ст.), т. е. "вы испортили свой приговор... стали судьями несправедливыми, поддавшимися лукавству из лицеприятия" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:2: If there come unto your assembly - Εις την συναγωγην· Into the synagogue. It appears from this that the apostle is addressing Jews who frequented their synagogues, and carried on their worship there and judicial proceedings, as the Jews were accustomed to do. Our word assembly does not express the original; and we cannot suppose that these synagogues were at this time occupied with Christian worship, but that the Christian Jews continued to frequent them for the purpose of hearing the law and the prophets read, as they had formerly done, previously to their conversion to the Christian faith. But St. James may refer here to proceedings in a court of justice.
With a gold ring, in goodly apparel - The ring on the finger and the splendid garb were proofs of the man's opulence; and his ring and his coat, not his worth, moral good qualities, or the righteousness of his cause, procured him the respect of which St. James speaks.
There come in also a poor man - In ancient times petty courts of judicature were held in the synagogues, as Vitringa has sufficiently proved, De Vet. Syn. l. 3, p. 1, c. 11; and it is probable that the case here adduced was one of a judicial kind, where, of the two parties, one was rich and the other poor; and the master or ruler of the synagogue, or he who presided in this court, paid particular deference to the rich man, and neglected the poor man; though, as plaintiff and defendant, they were equal in the eye of justice, and should have been considered so by an impartial judge.
Albert Barnes: Notes on the Bible - 1834
2:2: For if there come into your assembly - Margin, as in Greek, "synagogue." It is remarkable that this is the only place in the New Testament where the word "synagogue" is applied to the Christian church. It is probably employed here because the apostle was writing to those who had been Jews; and it is to be presumed that the word synagogue would be naturally used by the early converts from Judaism to designate a Christian place of worship, or a Christian congregation, and it was probably so employed until it was superseded by a word which the Gentile converts would be more likely to employ, and which would, in fact, be better and more expressive - the word church. The word "synagogue" (συναγωγὴν sunagō gē n) would properly refer to the whole congregation, considered as "assembled together," without respect to the question whether all were truly pious or not; the word "church" (ἐκκλησία ekklē sia) would refer to the assembly convened for worship as called out, referring to the fact that they were called out from the world, and convened as worshippers of God, and would, therefore, be more applicable to a body of spiritual worshippers.
It is probable that the Christian church was modelled, in its general arrangements, after the Jewish synagogue; but there would be obviously some disadvantages in retaining the name, as applicable to Christian worship. It would be difficult to avoid the associations connected with the name, and hence it was better to adopt some other name which would be free from this disadvantage, and on which might be engrafted all the ideas which it was necessary to connect with the notion of the Christian organization. Hence the word "church," liable to no such objection as that of "synagogue," was soon adopted, and ultimately pRev_ailed, though the passage before us shows that the word "synagogue" would be in some places, and for a time, employed to designate a Christian congregation. We should express the idea here by saying. "If a man of this description should come into the church."
A man with a gold ring - Indicative of rank or property. Rings were common ornaments of the rich; and probably then, as now, of those who desired to be esteemed to be rich. For proof that they were commonly worn, see the quotations in Wetstein, in loc.
In goodly apparel - Rich and splendid dress. Compare Luk 16:19.
A poor man in vile raiment - The Greek here is, filthy, foul; the meaning of the passage is, in sordid, shabby clothes. The reference here seems to be, not to those who commonly attended on public worship, or who were members of the church, but to those who might accidentally drop in to witness the services of Christians. See Co1 14:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: assembly: Gr. synagogue
gold: Est 3:10, Est 8:2; Luk 15:22
goodly: Gen 27:15; Mat 11:8, Mat 11:9
in vile: Isa 64:6; Zac 3:3, Zac 3:4
John Gill
2:2 For if there come unto your assembly,.... The place of religious worship where saints are assembled together for that purpose; though some think a civil court of judicature is intended, and to which the context seems to incline; see Jas 2:6
a man with a gold ring; on his finger, which shows him to be a man of dignity and wealth; so those of the senatorian and equestrian orders among the Romans were distinguished from the common people by wearing gold rings; though in time the use of them became promiscuous (q); the ancients used to wear but one (r), as here but one is mentioned; and only freemen, not servants, might wear it: however, by this circumstance, the apostle describes a rich man, adding,
in goodly apparel; gay clothing, bright shining garments, glistering with gold and silver, very rich and costly, as well as whole, neat, and clean:
and there come in also a poor man in vile raiment; mean and despicable, filthy and ragged: in the courts of judicature with the Jews, two men, who were at law with one another, might not have different apparel on while they were in court, and their cause was trying: their law runs thus (s);
"two adversaries (at law with each other), if one of them is clothed "with precious garments", (Myrqy Mydgb, "goodly apparel",) and the other is clothed with , "vile raiment", (the judge) says to the honourable person, either clothe him as thou art, while thou contendest with him, or be clothed as he is, that ye may be alike, or on an equal foot.''
(q) Alex. ab Alex. Genial. Dier. l. 2. c. 29. (r) Isidor. Hispal. Originum, l. 19. c. 32. p. 171. (s) Maimon. Hilchot Sanhedrin, c. 21. sect. 2.
John Wesley
2:2 With gold rings - Which were not then so common as now.
Robert Jamieson, A. R. Fausset and David Brown
2:2 "If there chance to have come" [ALFORD].
assembly--literally, "synagogue"; this, the latest honorable use, and the only Christian use of the term in the New Testament, occurs in James's Epistle, the apostle who maintained to the latest possible moment the bonds between the Jewish synagogue and the Christian Church. Soon the continued resistance of the truth by the Jews led Christians to leave the term to them exclusively (Rev_ 3:9). The "synagogue" implies a mere assembly or congregation not necessarily united by any common tie. "Church," a people bound together by mutual ties and laws, though often it may happen that the members are not assembled [TRENCH and VITRINGA]. Partly from James' Hebrew tendencies, partly from the Jewish Christian churches retaining most of the Jewish forms, this term "synagogue" is used here instead of the Christian term "Church" (ecclesia, derived from a root, "called out," implying the union of its members in spiritual bonds, independent of space, and called out into separation from the world); an undesigned coincidence and mark of truth. The people in the Jewish synagogue sat according to their rank, those of the same trade together. The introduction of this custom into Jewish Christian places of worship is here reprobated by James. Christian churches were built like the synagogues, the holy table in the east end of the former, as the ark was in the latter; the desk and pulpit were the chief articles of furniture in both alike. This shows the error of comparing the Church to the temple, and the ministry to the priesthood; the temple is represented by the whole body of worshippers; the church building was formed on the model of the synagogue. See VITRINGA [Synagogue and Temple].
goodly apparel . . . gay clothing--As the Greek, is the same in both, translate both alike, "gay," or "splendid clothing."
2:32:3: հայիցիք ընդ ա՛յն՝ որ ունիցի զհանդերձսն պայծառս. եւ ասիցէք՝ եթէ դու նի՛ստ աստ պատուո՛վ. եւ ցաղքատն ասիցէք՝ եթէ յո՛տն կաց այտի. կամ թէ եկ նի՛ստ առ պատուանդանիս իմում[2913]. [2913] Ոմանք. Յո՛տն կաց դու այտի, եւ կամ։
3 եւ դուք նայէք նրան, ով շքեղ զգեստներ ունի եւ ասէք՝ «Դու նստի՛ր այստեղ, պատուոյ տեղը», իսկ աղքատին, թէ՝ «Ոտքի՛ կանգնիր դու այդտեղ», կամ թէ՝ «Եկ նստի՛ր իմ պատուանդանի մօտ»,
3 Եւ նայիք անոր վրայ որ փառաւոր հանդերձներ ունի ու ըսէք. «Դուն հոս նստէ պատուով», իսկ աղքատին՝ «Ոտքի՛ կայնէ» կամ «Նստէ պատուանդանիս քով»,
հայիցիք ընդ այն որ ունիցի զհանդերձսն պայծառս, եւ ասիցէք եթէ` Դու նիստ աստ պատուով. եւ ցաղքատն ասիցէք եթէ` Յոտն կաց դու այտի. կամ թէ` Եկ նիստ առ պատուանդանիս իմում:

2:3: հայիցիք ընդ ա՛յն՝ որ ունիցի զհանդերձսն պայծառս. եւ ասիցէք՝ եթէ դու նի՛ստ աստ պատուո՛վ. եւ ցաղքատն ասիցէք՝ եթէ յո՛տն կաց այտի. կամ թէ եկ նի՛ստ առ պատուանդանիս իմում[2913].
[2913] Ոմանք. Յո՛տն կաց դու այտի, եւ կամ։
3 եւ դուք նայէք նրան, ով շքեղ զգեստներ ունի եւ ասէք՝ «Դու նստի՛ր այստեղ, պատուոյ տեղը», իսկ աղքատին, թէ՝ «Ոտքի՛ կանգնիր դու այդտեղ», կամ թէ՝ «Եկ նստի՛ր իմ պատուանդանի մօտ»,
3 Եւ նայիք անոր վրայ որ փառաւոր հանդերձներ ունի ու ըսէք. «Դուն հոս նստէ պատուով», իսկ աղքատին՝ «Ոտքի՛ կայնէ» կամ «Նստէ պատուանդանիս քով»,
zohrab-1805▾ eastern-1994▾ western am▾
2:33: и вы, смотря на одетого в богатую одежду, скажете ему: тебе хорошо сесть здесь, а бедному скажете: ты стань там, или садись здесь, у ног моих, --
2:3  ἐπιβλέψητε δὲ ἐπὶ τὸν φοροῦντα τὴν ἐσθῆτα τὴν λαμπρὰν καὶ εἴπητε, σὺ κάθου ὧδε καλῶς, καὶ τῶ πτωχῶ εἴπητε, σὺ στῆθι ἐκεῖ ἢ κάθου ὑπὸ τὸ ὑποπόδιόν μου,
2:3. ἐπιβλέψητε (ye-might-have-viewed-upon) δὲ (moreover) ἐπὶ (upon) τὸν (to-the-one) φοροῦντα (to-beareeing-unto) τὴν (to-the-one) ἐσθῆτα (to-a-cloth) τὴν (to-the-one) λαμπρὰν (to-en-lamped) καὶ (and) εἴπητε (ye-might-have-had-said,"Σὺ (Thou) κάθου ( thou-should-sit-down ) ὧδε (unto-which-moreover) καλῶς, (unto-seemly,"καὶ (and) τῷ (unto-the-one) πτωχῷ (unto-beggared) εἴπητε (ye-might-have-had-said,"Σὺ (Thou) στῆθι (thou-should-have-had-stood) ἢ (or) κάθου ( thou-should-sit-down ) ἐκεῖ (thither) ὑπὸ (under) τὸ (to-the-one) ὑποπόδιόν (to-an-under-footlet) μου, (of-me,"
2:3. et intendatis in eum qui indutus est veste praeclara et dixeritis tu sede hic bene pauperi autem dicatis tu sta illic aut sede sub scabillo pedum meorumAnd you have respect to him that is clothed with the fine apparel and shall say to him: Sit thou here well: but say to the poor man: Stand thou there, or: Sit under my footstool:
3. and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool;
2:3. and if you are then attentive to the one who is clothed in excellent apparel, so that you say to him, “You may sit in this good place,” but you say to the poor man, “You stand over there,” or, “Sit below my footstool,”
2:3. And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:

3: и вы, смотря на одетого в богатую одежду, скажете ему: тебе хорошо сесть здесь, а бедному скажете: ты стань там, или садись здесь, у ног моих, --
2:3  ἐπιβλέψητε δὲ ἐπὶ τὸν φοροῦντα τὴν ἐσθῆτα τὴν λαμπρὰν καὶ εἴπητε, σὺ κάθου ὧδε καλῶς, καὶ τῶ πτωχῶ εἴπητε, σὺ στῆθι ἐκεῖ ἢ κάθου ὑπὸ τὸ ὑποπόδιόν μου,
2:3. et intendatis in eum qui indutus est veste praeclara et dixeritis tu sede hic bene pauperi autem dicatis tu sta illic aut sede sub scabillo pedum meorum
And you have respect to him that is clothed with the fine apparel and shall say to him: Sit thou here well: but say to the poor man: Stand thou there, or: Sit under my footstool:
2:3. and if you are then attentive to the one who is clothed in excellent apparel, so that you say to him, “You may sit in this good place,” but you say to the poor man, “You stand over there,” or, “Sit below my footstool,”
2:3. And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:3: Sit here under my footstool - Thus evidently prejudging the cause, and giving the poor man to see that he was to expect no impartial administration of justice in his cause.
Albert Barnes: Notes on the Bible - 1834
2:3: And ye have respect to him that weareth the gay clothing - If you show him superior attention on account of his rich and gay apparel, giving him a seat by himself, and treating others with neglect or contempt. Religion does not forbid proper respect to rank, to office, to age, or to distinguished talents and services, though even in such cases it does not require that we should feel that such persons have any peculiar claims to salvation, or that they are not on a level with all others, as sinners before God; it does not forbid that a man who has the means of procuring for himself an eligible pew in a church should be permitted to do so; but it requires that men shall be regarded and treated according to their moral worth, and not according to their external adorning; that all shall be considered as in fact on a level before God, and entitled to the privileges which grow out of the worship of the Creator. A stranger coming into any place of worship, no matter what his rank, dress, or complexion, should be treated with respect, and everything should be done that can be to win his heart to the service of God.
And say unto him, Sit thou here in a good place - Margin, as in Greek, "well" or "seemly;" that is, in an honorable place near the pulpit; or in some elevated place where he would be conspicuous. The meaning is, you treat him with distinguished marks of respect on the first appearance, merely from the indications that he is a rich man, without knowing any thing about his character.
And say to the poor, Stand thou there - Without even the civility of offering him a seat at all. This may be presumed not often to occur in a Christian church; yet it practically does sometimes, when no disposition is evinced to furnish a stranger with a seat.
Or sit here under my footstool - Perhaps some seats in the places of worship were raised, so that even the footstool would be elevated above a lower seat. The meaning is, that he would be treated as if he were not worth the least attention.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: ye: Jde 1:16
in a good place: or well, or, seemly
to the: Jam 2:6; Isa 65:5; Luk 7:44-46; Co2 8:9
Geneva 1599
2:3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a (b) good place; and say to the poor, Stand thou there, or sit here under my footstool:
(b) In a worshipful and honourable place.
John Gill
2:3 And ye have respect to him that wears the gay clothing,.... Take notice of him, and show favour to him, to the neglect and contempt of the other. This is an instance of respect of persons condemned and dissuaded from:
and say unto him, sit thou here in a good place; the best place; whether it be in a religious assembly, or in a civil court of judicature:
and say to the poor, stand thou there; or in a lower and meaner place:
or sit thou here under my footstool; this also was contrary to the Jewish canons (t), that one should sit, and another stand, while their cause was trying; the law runs thus:
"one shall not sit, and another stand, but both shall stand; but if the sanhedrim, or court, please to let them sit, they sit; but one does not sit above, and the other below; but one by the side of the other.''
(t) Maimon. ib. sect. 3. vid. T. Bab. Shebuot, fol. 30. 1.
John Wesley
2:3 Ye look upon him - With respect.
Robert Jamieson, A. R. Fausset and David Brown
2:3 have respect to him, &c.--though ye know not who he is, when perhaps he may be a heathen. It was the office of the deacons to direct to a seat the members of the congregation [CLEMENT OF ROME, Apostolical Constitutions, 2.57, 58].
unto him--not in the best manuscripts. Thus "thou" becomes more demonstratively emphatic.
there--at a distance from where the good seats are.
here--near the speaker.
under my footstool--not literally so; but on the ground, down by my footstool. The poor man must either stand, or if he sits, sit in a degrading position. The speaker has a footstool as well as a good seat.
2:42:4: ո՞չ խղճիցէք յանձինս, եւ լինիցիք դատաւորք չարացն խորհրդոց[2914]։ [2914] Ոմանք. Եւ ոչ խղճիցէք ՚ի յանձինս ձեր՝ եւ լինիջիք... չարեացն խոր՛՛։
4 այդ դէպքում դուք ձեր մէջ աչառութիւն արած չէ՞ք լինի եւ չար խորհուրդների դատաւորներ չէ՞ք լինի:
4 Ձեր մէջ խտրութիւններ չէ՞ք դներ ու չար խորհուրդներու դատաւոր չէ՞ք ըլլար։
ո՞չ խղճիցէք յանձինս եւ լինիցիք դատաւորք չարացն խորհրդոց:

2:4: ո՞չ խղճիցէք յանձինս, եւ լինիցիք դատաւորք չարացն խորհրդոց[2914]։
[2914] Ոմանք. Եւ ոչ խղճիցէք ՚ի յանձինս ձեր՝ եւ լինիջիք... չարեացն խոր՛՛։
4 այդ դէպքում դուք ձեր մէջ աչառութիւն արած չէ՞ք լինի եւ չար խորհուրդների դատաւորներ չէ՞ք լինի:
4 Ձեր մէջ խտրութիւններ չէ՞ք դներ ու չար խորհուրդներու դատաւոր չէ՞ք ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: то не пересуживаете ли вы в себе и не становитесь ли судьями с худыми мыслями?
2:4  οὐ διεκρίθητε ἐν ἑαυτοῖς καὶ ἐγένεσθε κριταὶ διαλογισμῶν πονηρῶν;
2:4. οὐ (not) διεκρίθητε (ye-were-separated-through) ἐν (in) ἑαυτοῖς (unto-selves) καὶ (and) ἐγένεσθε ( ye-had-became ) κριταὶ (separaters) διαλογισμῶν (of-fortheeings-through-of) πονηρῶν ; ( of-en-necessitated ?"
2:4. nonne iudicatis apud vosmet ipsos et facti estis iudices cogitationum iniquarumDo you not judge within yourselves, and are become judges of unjust thoughts?
4. are ye not divided in your own mind, and become judges with evil thoughts?
2:4. are you not judging within yourselves, and have you not become judges with unjust thoughts?
2:4. Are ye not then partial in yourselves, and are become judges of evil thoughts?
Are ye not then partial in yourselves, and are become judges of evil thoughts:

4: то не пересуживаете ли вы в себе и не становитесь ли судьями с худыми мыслями?
2:4  οὐ διεκρίθητε ἐν ἑαυτοῖς καὶ ἐγένεσθε κριταὶ διαλογισμῶν πονηρῶν;
2:4. nonne iudicatis apud vosmet ipsos et facti estis iudices cogitationum iniquarum
Do you not judge within yourselves, and are become judges of unjust thoughts?
2:4. are you not judging within yourselves, and have you not become judges with unjust thoughts?
2:4. Are ye not then partial in yourselves, and are become judges of evil thoughts?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:4: Are ye not then partial - Ου διεκριθητε· Do ye not make a distinction, though the case has not been heard, and the law has not decided?
Judges of evil thoughts? - Κριται διαλογισμων πονηρων· Judges of evil reasonings; that is, judges who reason wickedly; who, in effect, say in your hearts, we will espouse the cause of the rich, because they can befriend us; we will neglect that of the poor, because they cannot help us, nor have they power to hurt us.
Albert Barnes: Notes on the Bible - 1834
2:4: Are ye not then partial in yourselves? - Among yourselves. Do you not show that you are partial?
And are become judges of evil thoughts - There has been considerable difference of opinion respecting this passage, yet the sense seems not to be difficult. There are two ideas in it: one is, that they showed by this conduct that they took it upon themselves to be judges, to pronounce on the character of men who were strangers, and on their claims to respect (Compare Mat 7:1); the other is, that in doing this, they were not guided by just rules, but that they did it under the influence of improper "thoughts." They did it not from benevolence; not from a desire to do justice to all according to their moral character; but from that improper feeling which leads us to show honor to men on account of their external appearance, rather than their real worth. The wrong in the case was in their presuming to "judge" these strangers at all, as they practically did by making this distinction, and then by doing it under the influence of such an unjust rule of judgment. The sense is, that we have no right to form a decisive judgment of men on their first appearance, as we do when we treat one with respect and the other not; and that when we make up our opinion in regard to them, it should be by some other means of judging than the question whether they can wear gold rings, and dress well, or not. Beza and Doddridge render this, "ye become judges who reason ill."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: partial: -27; Job 34:19; Mal 2:9
judges: Jam 4:11; Job 21:27; Psa 58:1, Psa 82:2, Psa 109:31; Mat 7:1-5; Joh 7:24
Geneva 1599
2:4 Are ye not then partial in (c) yourselves, and are become judges of evil thoughts?
(c) Have you not within yourselves judged one man to be preferred over another (which you should not do) by means of this?
John Gill
2:4 Are ye not then partial in yourselves,.... That is, guilty of such partiality as must appear to yourselves, and your own consciences must accuse you of; or do not ye distinguish, or make a difference among yourselves, by such a conduct, towards the rich and the poor:
and are become judges of evil thoughts; or "are distinguishers by evil thoughts"; that is, make a distinction between the rich and the poor, by an evil way of thinking, that one is better than the other, and to be preferred before him.
John Wesley
2:4 Ye distinguish not - To which the most respect is due, to the poor or to the rich. But are become evil - reasoning judges - You reason ill, and so judge wrong: for fine apparel is no proof of worth in him that wears it.
Robert Jamieson, A. R. Fausset and David Brown
2:4 Are ye not . . . partial--literally, "Have ye not made distinctions" or "differences" (so as to prefer one to another)? So in Jude 1:22.
in yourselves--in your minds, that is, according to your carnal inclination [GROTIUS].
are become judges of evil thoughts--The Greek words for "judges" and for "partial," are akin in sound and meaning. A similar translation ought therefore to be given to both. Thus, either for "judges," &c. translate, "distinguishers of (that is, according to your) evil thoughts"; or, do ye not partially judge between men, and are become evilly-thinking judges (Mk 7:21)? The "evil thoughts" are in the judges themselves; as in Lk 18:6, the Greek, "judge of injustice," is translated, "unjust judge." ALFORD and WAHL translate, "Did ye not doubt" (respecting your faith, which is inconsistent with the distinctions made by you between rich and poor)? For the Greek constantly means "doubt" in all the New Testament. So in Jas 1:6, "wavering." Mt 21:21; Acts 10:20; Rom 4:20, "staggered not." The same play on the same kindred words occurs in the Greek of Rom 14:10, Rom 14:23, "judge . . . doubteth." The same blame of being a judge, when one ought to be an obeyer, of the law is found in Jas 4:11.
2:52:5: Լուարո՛ւք ինձ եղբա՛րք իմ սիրելիք. ոչ ապաքէն Աստուած ընտրեաց զաղքա՛տս աշխարհիս, որ են մեծատո՛ւնք հաւատովք, եւ ժառանգաւո՛րք արքայութեանն՝ զոր խոստացաւ սիրելեաց իւրոց[2915]։ [2915] Ոմանք. Ընտրեաց Աստուած։
5 Լսեցէ՛ք ինձ, իմ սիրելի՛ եղբայրներ, չէ՞ որ Աստուած ընտրեց այս աշխարհի աղքատներին, որոնք հարուստ են հաւատով եւ ժառանգորդներ այն արքայութեան, որը նա խոստացաւ իրեն սիրողներին:
5 Մտիկ ըրէ՛ք, սիրելի՛ եղբայրներս, չէ՞ որ Աստուած աշխարհի աղքատները ընտրեց, որոնք հաւատքով հարուստ են ու ժառանգորդ արքայութեանը, որը զինք սիրողներուն խոստացաւ,
Լուարուք [11]ինձ, եղբարք իմ սիրելիք. ո՞չ ապաքէն Աստուած ընտրեաց զաղքատս աշխարհիս, որ են մեծատունք հաւատովք, եւ ժառանգաւորք արքայութեանն զոր խոստացաւ սիրելեաց իւրոց:

2:5: Լուարո՛ւք ինձ եղբա՛րք իմ սիրելիք. ոչ ապաքէն Աստուած ընտրեաց զաղքա՛տս աշխարհիս, որ են մեծատո՛ւնք հաւատովք, եւ ժառանգաւո՛րք արքայութեանն՝ զոր խոստացաւ սիրելեաց իւրոց[2915]։
[2915] Ոմանք. Ընտրեաց Աստուած։
5 Լսեցէ՛ք ինձ, իմ սիրելի՛ եղբայրներ, չէ՞ որ Աստուած ընտրեց այս աշխարհի աղքատներին, որոնք հարուստ են հաւատով եւ ժառանգորդներ այն արքայութեան, որը նա խոստացաւ իրեն սիրողներին:
5 Մտիկ ըրէ՛ք, սիրելի՛ եղբայրներս, չէ՞ որ Աստուած աշխարհի աղքատները ընտրեց, որոնք հաւատքով հարուստ են ու ժառանգորդ արքայութեանը, որը զինք սիրողներուն խոստացաւ,
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Послушайте, братия мои возлюбленные: не бедных ли мира избрал Бог быть богатыми верою и наследниками Царствия, которое Он обещал любящим Его?
2:5  ἀκούσατε, ἀδελφοί μου ἀγαπητοί. οὐχ ὁ θεὸς ἐξελέξατο τοὺς πτωχοὺς τῶ κόσμῳ πλουσίους ἐν πίστει καὶ κληρονόμους τῆς βασιλείας ἧς ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν;
2:5. Ἀκούσατε, (Ye-should-have-heard," ἀδελφοί ( Brethrened ) μου (of-me) ἀγαπητοί . ( Excessed-off-unto ) οὐχ (Not) ὁ (the-one) θεὸς (a-Deity) ἐξελέξατο ( it-forthed-out ) τοὺς (to-the-ones) πτωχοὺς ( to-beggared ) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) πλουσίους ( to-wealth-belonged ) ἐν (in) πίστει (unto-a-trust) καὶ (and) κληρονόμους ( to-lot-parceleed ) τῆς (of-the-one) βασιλείας (of-a-ruling-of) ἧς (of-which) ἐπηγγείλατο ( it-messaged-upon ) τοῖς (unto-the-ones) ἀγαπῶσιν ( unto-excessing-off-unto ) αὐτόν; (to-it?"
2:5. audite fratres mei dilectissimi nonne Deus elegit pauperes in hoc mundo divites in fide et heredes regni quod repromisit Deus diligentibus seHearken, my dearest brethren: Hath not God chosen the poor in this world, rich in faith and heirs of the kingdom which God hath promised to them that love him?
5. Hearken, my beloved brethren; did not God choose them that are poor as to the world rich in faith, and heirs of the kingdom which he promised to them that love him?
2:5. My most beloved brothers, listen. Has not God chosen the poor in this world to be rich in faith and heirs of the kingdom that God has promised to those who love him?
2:5. Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him:

5: Послушайте, братия мои возлюбленные: не бедных ли мира избрал Бог быть богатыми верою и наследниками Царствия, которое Он обещал любящим Его?
2:5  ἀκούσατε, ἀδελφοί μου ἀγαπητοί. οὐχ ὁ θεὸς ἐξελέξατο τοὺς πτωχοὺς τῶ κόσμῳ πλουσίους ἐν πίστει καὶ κληρονόμους τῆς βασιλείας ἧς ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν;
2:5. audite fratres mei dilectissimi nonne Deus elegit pauperes in hoc mundo divites in fide et heredes regni quod repromisit Deus diligentibus se
Hearken, my dearest brethren: Hath not God chosen the poor in this world, rich in faith and heirs of the kingdom which God hath promised to them that love him?
2:5. My most beloved brothers, listen. Has not God chosen the poor in this world to be rich in faith and heirs of the kingdom that God has promised to those who love him?
2:5. Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Противоречие лицеприятия христианскому долгу показывается тем, во-первых, что при первоначальном призвании и обращении ко Христу первыми верующими оказались люди бедные, незнатные, презираемые в мире (ст. 5, см. 1Кор.1:26-28), а во-вторых, указанием на недостойное поведение богачей, частнее на пристрастие богачей к насильничеству и сутяжничеству, ст. 6-7; подобное отношение сильных членов к более слабым обличал Ап. Павел в Христианском Коринфском обществе (1Кор.6:18). По справедливому суду Апостола, богачи, - очевидно, принадлежащие к христианскому обществу (а не язычники или иудеи, как предполагали некоторые толкователи), - своими, противными закону Христову, поступками хулят, бесчестят "доброе имя" (тo kalon onoma) - т. е. имя христиан, которым уже в раннее время назывались последователи Христовы (Деян 11:26; 1Пет. 4:16).
Adam Clarke: Commentary on the Bible - 1831
2:5: Hath not God chosen the poor of this world - This seems to refer to Mat 11:5 : And the poor have the Gospel preached to them. These believed on the Lord Jesus, and found his salvation; while the rich despised, neglected, and persecuted him. These had that faith in Christ which put them in possession of the choicest spiritual blessings, and gave them a right to the kingdom of heaven. While, therefore, they were despised of men, they were highly prized of God.
Albert Barnes: Notes on the Bible - 1834
2:5: Hearken, my beloved brethren - The apostle now proceeds to show that the rich, as such, had no special claim on their favor, and that the poor in fact might be made more entitled to esteem than they were. For a view of the arguments by which he does this, compare the analysis of the chapter.
Hath not God chosen the poor of this world? - Those who are poor so far as this world is concerned, or those who have not wealth. This is the first argument which the apostle suggests why the poor should not be treated with neglect. It is, that God has had special reference to them in choosing those who should be his children. The meaning is not that he is not as willing to save the rich as the poor, for he has no partiality; but that there are circumstances in the condition of the poor which make it more likely that they will embrace the offers of the gospel than the rich; and that in fact the great mass of believers is taken from those who are in comparatively humble life. Compare the notes at Co1 1:26-28. The fact that God has chosen one to be an "heir of the kingdom" is as good a reason now why he should not be treated with neglect, as it was in the times of the apostles.
Rich in faith - Though poor in this world's goods, they are rich in a higher and more important sense. They have faith in God their Saviour; and in this world of trial and of sin, that is a more valuable possession than piles of hoarded silver or gold. A man who has that is sure that he will have all that is truly needful for him in this world and the next; a man who has it not, though he may have the wealth of Croesus, will be utterly without resources in respect to the great wants of his existence.
"Give what thou wilt, without thee we are poor;
And with thee rich, take what thou wilt away."
Faith in God the Saviour will answer more purposes, and accomplish more valuable ends for man, than the wealth of the Indies could: and this the poor may have as well as the rich. Compare Rev 2:9.
And heirs of the kingdom ... - Margin, "that." Compare the notes at Mat 5:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Hearken: Jdg 9:7; Kg1 22:28; Job 34:10, Job 38:14; Pro 7:24, Pro 8:32; Mar 7:14; Act 7:2
Hath not: Jam 1:9; Isa 14:32, Isa 29:19; Zep 3:12; Zac 11:7, Zac 11:11; Mat 11:5; Luk 6:20; Luk 9:57, Luk 9:58, Luk 16:22, Luk 16:25; Joh 7:48; Co1 1:26-28; Co2 8:9
rich: Pro 8:17-21; Luk 12:21; Co1 3:21-23; Co2 4:15, Co2 6:10; Eph 1:18, Eph 3:8; Ti1 6:18; Heb 11:26; Rev 2:9, Rev 3:18, Rev 21:7
heirs: Mat 5:3, Mat 25:34; Luk 12:32, Luk 22:29; Rom 8:17; Th1 2:12; Th2 1:5; Ti2 4:8, Ti2 4:18; Pe1 1:4; Pe2 1:11
the: or, that which, Jam 1:12; Exo 20:6; Sa1 2:30; Pro 8:17; Mat 5:3; Luk 6:20, Luk 12:32; Co1 2:9; Ti2 4:8
Geneva 1599
2:5 (2) Hearken, my beloved brethren, Hath not God chosen the (d) poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?
(2) He shows that those who prefer the rich over the poor are wicked and disobedient judges, since God on the other hand prefers the poor (whom he has enriched with true riches) over the rich.
(d) The needy and wretched, and (if we measure it after the opinion of the world) the most degraded of all men.
John Gill
2:5 Hearken, my beloved brethren,.... As to a matter of importance, and worthy of attention and regard; being an instance of the divine conduct towards the poor, and carries in it a strong argument against respect of persons:
hath not God chosen the poor of this world? this interrogative is equal to a strong affirmative; and the sense is, that God has chosen the poor of this world; and which is to be understood, not of the choice of them to an office, either in church or state; though sometimes this has been the case, as the instances of David, and the apostles of Christ, show; nor merely to the Gospel, and the outward means of grace, though the poor have the Gospel preached unto them; nor of the effectual calling, though this is true; but of eternal election, which is the act of God the Father, and passed before the foundation of the world; and is an act of sovereign grace, and is irrespective of faith, holiness, and good works; and is the source of all grace, and remains immutable and irrevocable: now the objects of this are, "the poor of this world"; that is, who are poor with respect to the things of this world, but not with respect to the things of another world; for they are chosen to be heirs of a kingdom, and shall enjoy it; though these are not all chosen by God, nor are they the only persons that are chosen; there are some poor men that are not chosen, and are miserable here and hereafter; and there are some rich men that are chosen; but for the most part, or generally speaking, they are not many mighty, nor noble, but the poorer sort, which God has made choice of to partake both of grace and glory. It may be the apostle has some peculiar respect to the poor among the Gentiles, whom God had chosen; it was usual with the Jews to call the Gentiles the world, and they were Jews the apostle now writes to, and who were scattered abroad among the Gentiles; and therefore he might very aptly call them "this world", among whom they lived; and suggest to them, that God had chosen some of the Gentiles, as well as of the Jews, and even some of the poorer sort of them; and it was usual with the Jews to distinguish between , "the poor of Israel", and , "the poor of the world", or "the poor of the nations of the world" (u): the Alexandrian copy, and some others, leave out the word "this", and so the Syriac and Arabic versions, which makes the phrase more agreeable to the Jewish way of speaking. The Gentiles, in common, were despicable with the Jews, and especially the poor of them; and yet God chose these:
rich in faith; not that they were so, or were considered as such, when chosen, and so were chosen because of their faith; for then also they were, or were considered as heirs of the kingdom, which would be monstrously absurd; and yet there is as much reason, from the text, for the one, as for the other; but the sense is, that they were chosen "to be rich in faith"; and so the Syriac version supplies in the next clause, "that they might be heirs"; which if it had been placed before this clause also, would have been right; election to grace is signified in the one, and election to glory in the other: men are chosen, not because they do believe, or shall believe, but that they might believe; and which faith they have in consequence of election; and which when they have, they are rich: faith is a rich precious grace itself; it is a part of the riches of grace, and is more worth than thousands of gold and silver; and it is the means of receiving and enjoying much riches, as Christ the pearl of great price himself, and all spiritual blessings along with him; such as the rich robe of his righteousness, full pardon of sin, which is according to the riches of his grace, and adoption, which makes men heirs of God, and joint heirs with Christ, and even the eternal inheritance itself, both the promise of it, and a right unto it; all which are said to be received by faith; and therefore believers, how poor soever they may be, to this world's goods, are truly rich men:
and heirs of the kingdom; of glory, which is prepared for all the chosen ones, from the foundation of the world; and is freely given to them by their Father, and to which they are called in the effectual calling; and hence they are made kings and priests unto God, and have crowns and thrones provided for them: the Alexandrian copy reads, "heirs of the promise which he hath promised to them that love him"; that is, which God has promised them, as the Vulgate Latin and Syriac versions read; not that their love to God is the cause of this kingdom, or of their choice to it, or of the promise of it to them; all which flow from the love of God to them; but this is descriptive of the persons who shall enjoy it, and may expect to enjoy it, as in Jas 1:12.
(u) T. Bab. Gittin, fol. 30. 1. & Bava Bathra, fol. 10. 2.
John Wesley
2:5 Hearken - As if he had said, Stay, consider, ye that judge thus. Does not the presumption lie rather in favour of the poor man? Hath not God chosen the poor - That is, are not they whom God hath chosen, generally speaking, poor in this world? who yet are rich in faith, and heirs of the kingdom - Consequently, the most honourable of men: and those whom God so highly honours, ought not ye to honour likewise?
Robert Jamieson, A. R. Fausset and David Brown
2:5 Hearken--James brings to trial the self-constituted "judges" (Jas 2:4).
poor of this world--The best manuscripts read, "those poor in respect to the world." In contrast to "the rich in this world" (Ti1 6:17). Not of course all the poor; but the poor, as a class, furnish more believers than the rich as a class. The rich, if a believer, renounces riches as his portion; the poor, if an unbeliever, neglects that which is the peculiar advantage of poverty (Mt 5:3; 1Cor 1:26-28).
rich in faith--Their riches consist in faith. Lk 12:21, "rich toward God." Ti1 6:18, "rich in good works" (Rev_ 2:9; compare 2Cor 8:9). Christ's poverty is the source of the believer's riches.
kingdom . . . promised-- (Lk 12:32; 1Cor 2:9; Ti2 4:8).
2:62:6: Եւ դուք անարգէ՛ք զաղքատս։ Ոչ մեծատո՛ւնք յաղթահարեն զձեզ՝ եւ նոքա՛ քարշեն զձեզ ՚ի դատաստան։
6 Իսկ դուք անարգում էք աղքատներին: Հարուստները չե՞ն, որ հարստահարում են ձեզ. հէնց նրանք էլ ձեզ դատարան են քարշ տալիս:
6 Բայց դուք աղքատները անարգեցիք։ Հարուստները չե՞ն որ ձեզ կը հարստահարեն ու ձեզ դատարանները կը քաշեն։
Եւ դուք անարգէք զաղքատս. ոչ մեծատունք յաղթահարեն զձեզ, եւ նոքա քարշեն զձեզ ի դատաստան:

2:6: Եւ դուք անարգէ՛ք զաղքատս։ Ոչ մեծատո՛ւնք յաղթահարեն զձեզ՝ եւ նոքա՛ քարշեն զձեզ ՚ի դատաստան։
6 Իսկ դուք անարգում էք աղքատներին: Հարուստները չե՞ն, որ հարստահարում են ձեզ. հէնց նրանք էլ ձեզ դատարան են քարշ տալիս:
6 Բայց դուք աղքատները անարգեցիք։ Հարուստները չե՞ն որ ձեզ կը հարստահարեն ու ձեզ դատարանները կը քաշեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: А вы презрели бедного. Не богатые ли притесняют вас, и не они ли влекут вас в суды?
2:6  ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. οὐχ οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν, καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια;
2:6. ὑμεῖς (Ye) δὲ (moreover) ἠτιμάσατε (ye-un-valuated-to) τὸν (to-the-one) πτωχόν. (to-beggared) οὐχ (Not) οἱ (the-ones) πλούσιοι ( wealth-belonged ) καταδυναστεύουσιν (they-able-down-of) ὑμῶν, (of-ye) καὶ (and) αὐτοὶ (them) ἕλκουσιν (they-haul) ὑμᾶς (to-ye) εἰς (into) κριτήρια; (to-separaterlets?"
2:6. vos autem exhonorastis pauperem nonne divites per potentiam opprimunt vos et ipsi trahunt vos ad iudiciaBut you have dishonoured the poor man. Do not the rich oppress you by might? And do not they draw you before the judgment seats?
6. But ye have dishonoured the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats?
2:6. But you have dishonored the poor. Are not the rich the ones who oppress you through power? And are not they the ones who drag you to judgment?
2:6. But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats:

6: А вы презрели бедного. Не богатые ли притесняют вас, и не они ли влекут вас в суды?
2:6  ὑμεῖς δὲ ἠτιμάσατε τὸν πτωχόν. οὐχ οἱ πλούσιοι καταδυναστεύουσιν ὑμῶν, καὶ αὐτοὶ ἕλκουσιν ὑμᾶς εἰς κριτήρια;
2:6. vos autem exhonorastis pauperem nonne divites per potentiam opprimunt vos et ipsi trahunt vos ad iudicia
But you have dishonoured the poor man. Do not the rich oppress you by might? And do not they draw you before the judgment seats?
2:6. But you have dishonored the poor. Are not the rich the ones who oppress you through power? And are not they the ones who drag you to judgment?
2:6. But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:6: Do not rich men oppress you - The administration of justice was at this time in a miserable state of corruption among the Jews; but a Christian was one who was to expect no justice any where but from his God. The words καταδυναστευουσιν, exceedingly oppress, and ἑλκουσιν εις κριτηρια, drag you to courts of justice, show how grievously oppressed and maltreated the Christians were by their countrymen the Jews, who made law a pretext to afflict their bodies, and spoil them of their property.
Albert Barnes: Notes on the Bible - 1834
2:6: But ye have despised the poor - Koppe reads this as an interrogation: "Do ye despise the poor?" Perhaps it might be understood somewhat ironically: "You despise the poor, do you, and are disposed to honor the rich! Look then, and see how the rich treat you, and see whether you have so much occasion to regard them with any peculiar respect." The object of the apostle is to fix the attention on the impropriety of that partiality which many were disposed to show to the rich, by reminding them that the rich had never evinced towards them any such treatment as to lay the foundation of a claim to the honor which they were disposed to render them.
Do not rich men oppress you? - Referring probably to something in their conduct which existed particularly then. The meaning is not that they oppressed the poor as such, but that they oppressed those whom James addressed. It is probable that then, as since, a considerable portion of those who were Christians were in fact poor, and that this would have all the force of a personal appeal; but still the particular thought is, that it was a characteristic of the rich and the great, whom they were disposed peculiarly to honor, to oppress and crush the poor. The Greek here is very expressive: "Do they not imperiously lord it over you?" The statement here will apply with too much force to the rich in every age.
And draw you before the judgment-seats - That is, they are your persecutors rather than your friends. It was undoubtedly the case that many of the rich were engaged in persecuting Christians, and that on various pretences they dragged them before the judicial tribunals.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: ye: Jam 2:3; Psa 14:6; Pro 14:31, Pro 17:5; Ecc 9:15, Ecc 9:16; Isa 53:3; Joh 8:49; Co1 11:22
Do: Jam 5:4; Job 20:19; Psa 10:2, Psa 10:8, Psa 10:10, Psa 10:14, Psa 12:5; Pro 22:16; Ecc 5:8; Isa 3:14, Isa 3:15; Amo 2:6, Amo 2:7, Amo 4:1, Amo 5:11, Amo 8:4-6; Mic 6:11, Mic 6:12; Hab 3:14; Zac 7:10
and: Jam 5:6; Kg1 21:11-13; Act 4:1-3, Act 4:26-28, Act 5:17, Act 5:18, Act 5:26, Act 5:27, Act 13:50, Act 16:19, Act 16:20; Act 17:6, Act 18:12
Geneva 1599
2:6 But ye have despised the poor. (3) Do not rich men oppress you, and draw you before the judgment seats?
(3) Secondly, he proves them to be fools: since the rich men are rather to be held detestable and cursed, considering that they persecute the church, and blaspheme Christ: for he speaks of wicked and profane rich men, as most of them have always been, beside whom he contrasts the poor and degraded.
John Gill
2:6 But ye have despised the poor,.... Or dishonoured, and reproached them, by showing respect of persons, in preferring the rich to them, and in distinguishing them in such a manner as was to their contempt and injury; which is a reproaching not only of them, but their Maker; and is in effect saying, that God has done either a weak or a wrong thing, in choosing them to be rich in faith, and heirs of a kingdom, it being directly contrary to his conduct:
do not rich men oppress you, and draw you before the judgment seats? which may be understood either of rich men that were unbelievers; and these either the Heathen magistrates, who ruled over them in a tyrannical way, and with rigour, and often summoned them before them, and persecuted them with violence; or their own countrymen, the Jews, who stirred up the chief men of the Gentiles against them, and drew them to their judgment seats, as they drew Paul to the judgment seat of Gallio, Acts 13:50 or else of rich professors of religion, who assumed a despotic power over the poor brethren of the church, and loved to have the pre-eminence over them, as Diotrephes did, and set up tribunals in the churches, and tried and condemned them in an arbitrary way; or else upon civil accounts had them before heathen magistrates, and went to law with them in their courts, before unbelievers, which is a practice condemned in 1Cor 6:1, and seeing now rich men used them so ill, the apostle mentions this as an argument to dissuade them from respect of persons; seeing they had but little reason to show so much regard unto them, who had treated them in so evil a manner: this is not to be understood of all rich men; nor is the apostle's design to destroy that natural and civil order there is among men, by reason of their different stations, offices, and circumstances; it being highly proper that honour should he given to whom honour is due, but not to the dishonour of another.
John Wesley
2:6 Do not the rich often oppress you - By open violence; often drag you - Under colour of law.
Robert Jamieson, A. R. Fausset and David Brown
2:6 The world's judgment of the poor contrasted with God's.
ye--Christians, from whom better things might have been expected; there is no marvel that men of the world do so.
despised--literally, "dishonored." To dishonor the poor is to dishonor those whom God honors, and so to invert the order of God [CALVIN].
rich--as a class.
oppress--literally, "abuse their power against" you.
draw you--Translate, "is it not they (those very persons whom ye partially prefer, Jas 2:1-4) that drag you (namely, with violence)" [ALFORD].
before . . . judgment seats--instituting persecutions for religion, as well as oppressive lawsuits, against you.
2:72:7: Ո՛չ նոքա հայհոյեն զբարւոք անունն՝ որ կոչեցեալ է ՚ի վերայ ձեր[2916]։ [2916] Ոմանք. Ոչ նոքա են որ հայհոյեն զբարիոք անուն որ։
7 Նրանք չե՞ն, որ հայհոյում են այն բարի անունը, որով կոչուած էք դուք:
7 Անոնք չե՞ն որ կը հայհոյեն այն բարի անուան, որ ձեր վրայ դրուած է։
Ո՞չ նոքա հայհոյեն զբարւոք անունն որ կոչեցեալ է ի վերայ ձեր:

2:7: Ո՛չ նոքա հայհոյեն զբարւոք անունն՝ որ կոչեցեալ է ՚ի վերայ ձեր[2916]։
[2916] Ոմանք. Ոչ նոքա են որ հայհոյեն զբարիոք անուն որ։
7 Նրանք չե՞ն, որ հայհոյում են այն բարի անունը, որով կոչուած էք դուք:
7 Անոնք չե՞ն որ կը հայհոյեն այն բարի անուան, որ ձեր վրայ դրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: Не они ли бесславят доброе имя, которым вы называетесь?
2:7  οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφ᾽ ὑμᾶς;
2:7. οὐκ (Not) αὐτοὶ (them) βλασφημοῦσιν (they-harmfully-declare-unto) τὸ (to-the-one) καλὸν (to-seemly) ὄνομα (to-a-name) τὸ (to-the-one) ἐπικληθὲν (to-having-been-called-upon-unto) ἐφ' (upon) ὑμᾶς; (to-ye?"
2:7. nonne ipsi blasphemant bonum nomen quod invocatum est super vosDo not they blaspheme the good name that is invoked upon you?
7. Do not they blaspheme the honourable name by the which ye are called?
2:7. Are not they the ones who blaspheme the good name which has been invoked over you?
2:7. Do not they blaspheme that worthy name by the which ye are called?
Do not they blaspheme that worthy name by the which ye are called:

7: Не они ли бесславят доброе имя, которым вы называетесь?
2:7  οὐκ αὐτοὶ βλασφημοῦσιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφ᾽ ὑμᾶς;
2:7. nonne ipsi blasphemant bonum nomen quod invocatum est super vos
Do not they blaspheme the good name that is invoked upon you?
2:7. Are not they the ones who blaspheme the good name which has been invoked over you?
2:7. Do not they blaspheme that worthy name by the which ye are called?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:7: Blaspheme that worthy name - They took every occasion to asperse the Christian name and the Christian faith, and have been, from the beginning to the present day, famous for their blasphemies against Christ and his religion. It is evident that these were Jews of whom St. James speaks; no Christians in these early times could have acted the part here mentioned.
Albert Barnes: Notes on the Bible - 1834
2:7: Do they not blaspheme that worthy name? - This is another argument to show that the rich had no special claim to the honor which they were disposed to show them. The "worthy name" here referred to is, doubtless, the name of the Saviour. The thing here affirmed would, of course, accompany persecution. They who persecuted Christians, would Rev_ile the name which they bore. This has always occurred. But besides this, it is no improbable supposition that many of those who were not disposed to engage in open persecution, would Rev_ile the name of Christ, by speaking contemptuously of him and his religion. This has been sufficiently common in every age of the world, to make the description here not improper. And yet nothing has been more remarkable than the very thing adverted to here by James, that notwithstanding this, many who profess to be Christians have been more disposed to treat even such persons with respect and attention than they have their own brethren, if they were poor; that they have cultivated the favor, sought the friendship, desired the smiles, aped the manners, and coveted the society of such persons, rather than the friendship and the favor of their poorer Christian brethren. Even though they are known to despise religion in their hearts, and not to be sparing of their words of reproach and scorn towards Christianity; though they are known to be blasphemers, and to have the most thorough contempt for serious, spiritual religion, yet there is many a professing Christian who would prefer to be at a party given by such persons than at a prayer-meeting where their poorer brethren are assembled; who would rather be known by the world to be the associates and friends of such persons, than of those humble believers who can make no boast of rank or wealth, and who are looked down upon with contempt by the great and the gay.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: blaspheme: Psa 73:7-9; Mat 12:24, Mat 27:63; Luk 22:64, Luk 22:65; Act 26:11; Ti1 1:13; Rev 13:5, Rev 13:6
worthy: Psa 111:9; Sol 1:3; Isa 7:14, Isa 9:6, Isa 9:7; Jer 23:6; Mat 1:23; Act 4:12; Phi 2:9-11; Rev 19:13, Rev 19:16
by: Isa 65:15; Act 11:26; Eph 3:15
Geneva 1599
2:7 Do not they blaspheme that worthy name by the which ye are (e) called?
(e) Literally, "which is called upon of you".
John Gill
2:7 Of Christ, or Christians;
by the which ye are called? and which, as before, may design either unbelieving rich men, whether among Jews, or Gentiles, who blasphemed and cursed the name of Christ, and compelled others to do so likewise; or such who professed the Christian religion, who by their supercilious and disdainful treatment of their poor brethren, and by their dragging of them to the tribunals of the Heathens, and distressing them with vexatious law suits there, caused the name of Christ, after which they were called Christians, to be blasphemed and evil spoken of, among the Gentiles.
John Wesley
2:7 Do not they blaspheme that worthy name - Of God and of Christ. The apostle speaks chiefly of rich heathens: but are Christians, so called, a whit behind them?
Robert Jamieson, A. R. Fausset and David Brown
2:7 "Is it not they that blaspheme?" &c. as in Jas 2:6 [ALFORD]. Rich heathen must here chiefly be meant; for none others would directly blaspheme the name of Christ. Only indirectly rich Christians can be meant, who, by their inconsistency, caused His name to be blasphemed; so Ezek 36:21-22; Rom 2:24. Besides, there were few rich Jewish Christians at Jerusalem (Rom 15:26). They who dishonor God's name by wilful and habitual sin, "take (or bear) the Lord's name in vain" (compare Prov 30:9, with Ex 20:7).
that worthy name--which is "good before the Lord's saints" (Ps 52:9; Ps 54:6); which ye pray may be "hallowed" (Mt 6:9), and "by which ye are called," literally, "which was invoked" or, "called upon by you" (compare Gen 48:16; Is 4:1, Margin; Acts 15:17), so that at your baptism "into the name" (so the Greek, Mt 28:19) of Christ, ye became Christ's people (1Cor 3:23).
2:82:8: Ապա թէ զօրէնսն կատարիցէք զարքունական ըստ գրոց, եթէ. Սիրեսցես զընկեր քո իբրեւ զանձն քո. բարւո՛ք առնէք[2917]։ [2917] Ոմանք. Ապա եթէ զօ՛՛... զարքունականս ըստ... թէ սիր՛՛... բարիոք առ՛՛։
8 Ապա եթէ կատարէք արքայական օրէնքը Սուրբ Գրքի համաձայն, թէ՝ «Պիտի սիրես քո ընկերոջը, ինչպէս ինքդ քեզ», լաւ էք անում:
8 Արդ՝ եթէ դուք արքայական օրէնքը կը կատարէք գրքին ըսածին համեմատ, թէ՝ «Քու ընկերդ սիրես քու անձիդ պէս», աղէկ կ’ընէք.
Ապա թէ զօրէնսն կատարիցէք զարքունականս ըստ Գրոց, եթէ` Սիրեսցես զընկեր քո իբրեւ զանձն քո, բարւոք առնէք:

2:8: Ապա թէ զօրէնսն կատարիցէք զարքունական ըստ գրոց, եթէ. Սիրեսցես զընկեր քո իբրեւ զանձն քո. բարւո՛ք առնէք[2917]։
[2917] Ոմանք. Ապա եթէ զօ՛՛... զարքունականս ըստ... թէ սիր՛՛... բարիոք առ՛՛։
8 Ապա եթէ կատարէք արքայական օրէնքը Սուրբ Գրքի համաձայն, թէ՝ «Պիտի սիրես քո ընկերոջը, ինչպէս ինքդ քեզ», լաւ էք անում:
8 Արդ՝ եթէ դուք արքայական օրէնքը կը կատարէք գրքին ըսածին համեմատ, թէ՝ «Քու ընկերդ սիրես քու անձիդ պէս», աղէկ կ’ընէք.
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Если вы исполняете закон царский, по Писанию: возлюби ближнего твоего, как себя самого, --хорошо делаете.
2:8  εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε·
2:8. εἰ (if) μέντοι (indeed-unto-the-one) νόμον (to-a-parcelee) τελεῖτε (ye-finish-unto) βασιλικὸν (to-ruler-belonged-of) κατὰ (down) τὴν (to-the-one) γραφήν (to-a-scribing," Ἀγαπήσεις ( Thou-shall-excess-off-unto ) τὸν ( to-the-one ) πλησίον ( to-nigh-belonged ) σου ( of-thee ) ὡς ( as ) σεαυτόν , ( to-thyself ,"καλῶς (unto-seemly) ποιεῖτε: (ye-do-unto)
2:8. si tamen legem perficitis regalem secundum scripturas diliges proximum tuum sicut te ipsum bene facitisIf then you fulfil the royal law, according to the scriptures: Thou shalt love thy neighbour as thyself; you do well.
8. Howbeit if ye fulfill the royal law, according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
2:8. So if you perfect the regal law, according to the Scriptures, “You shall love your neighbor as yourself,” then you do well.
2:8. If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:

8: Если вы исполняете закон царский, по Писанию: возлюби ближнего твоего, как себя самого, --хорошо делаете.
2:8  εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε·
2:8. si tamen legem perficitis regalem secundum scripturas diliges proximum tuum sicut te ipsum bene facitis
If then you fulfil the royal law, according to the scriptures: Thou shalt love thy neighbour as thyself; you do well.
2:8. So if you perfect the regal law, according to the Scriptures, “You shall love your neighbor as yourself,” then you do well.
2:8. If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Оканчивая свое обличение порока лицеприятия, Апостол указывает в нем нарушение главного закона нравственной жизни - царственного закона любви к ближним, известного в качестве такового уже в Ветхом Завете (Лев ХIX:18), но еще более проясненного в Новом Завете (Мф 22:40; Рим 13:8-10; Гал 5:14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Christian Law.A. D. 61.
8 If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well: 9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors. 10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. 12 So speak ye, and so do, as they that shall be judged by the law of liberty. 13 For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment.

The apostle, having condemned the sin of those who had an undue respect of persons, and having urged what was sufficient to convict them of the greatness of this evil, now proceeds to show how the matter may be mended; it is the work of a gospel ministry, not only to reprove and warn, but to teach and direct. Col. i. 28, Warning every man, and teaching every man. And here,

I. We have the law that is to guide us in all our regards to men set down in general. If you fulfil the royal law, according to the scripture, Thou shalt love thy neighbour as thyself, you do well, v. 8. Lest any should think James had been pleading for the poor so as to throw contempt on the rich, he now lets them know that he did not design to encourage improper conduct towards any; they must not hate nor be rude to the rich, any more than despise the poor; but as the scripture teaches us to love all our neighbours, be they rich or poor, as ourselves, so, in our having a steady regard to this rule, we shall do well. Observe hence, 1. The rule for Christians to walk by is settled in the scriptures: If according to the scriptures, &c. It is not great men, nor worldly wealth, nor corrupt practices among professors themselves, that must guide us, but the scriptures of truth. 2. The scripture gives us this as a law, to love our neighbour as ourselves; it is what still remains in full force, and is rather carried higher and further by Christ than made less important to us. 3. This law is a royal law, it comes from the King of kings. Its own worth and dignity deserve it should be thus honoured; and the state in which all Christians now are, as it is a state of liberty, and not of bondage or oppression, makes this law, by which they are to regulate all their actions to one another, a royal law. 4. A pretence of observing this royal law, when it is interpreted with partiality, will not excuse men in any unjust proceedings. In is implied here that some were ready to flatter rich men, and be partial to them, because, if they were in the like circumstances, they should expect such regards to themselves; or they might plead that to show a distinguished respect to those whom God in his providence had distinguished by their rank and degree in the world was but doing right; therefore the apostle allows that, so far as they were concerned to observe the duties of the second table, they did well in giving honour to whom honour was due; but this fair pretence would not cover their sin in that undue respect of persons which they stood chargeable with; for,

II. This general law is to be considered together with a particular law: "If you have respect to persons, you commit sin, and are convinced of the law as transgressors, v. 9. Notwithstanding the law of laws, to love your neighbour as yourselves, and to show that respect to them which you would be apt to look for yourselves if in their circumstances, yet this will not excuse your distributing either the favours or the censures of the church according to men's outward condition; but here you must look to a particular law, which God, who gave the other, has given you together with it, and by this you will stand fully convicted of the sin I have charged you with." This law is in Lev. xix. 15, Thou shalt do no unrighteousness in judgment; thou shalt not respect the person of the poor nor the person of the mighty; but in righteousness shalt though judge thy neighbour. Yea, the very royal law itself, rightly explained, would serve to convict them, because it teaches them to put themselves as much in the places of the poor as in those of the rich, and so to act equitably towards one as well as the other. Hence he proceeds,

III. To show the extent of the law, and how far obedience must be paid to it. They must fulfil the royal law, have a regard to one part as well as another, otherwise it would not stand them in stead, when they pretended to urge it as a reason for any particular actions: For whosoever shall keep the whole law, and yet offend in one point, is guilty of all, v. 10. This may be considered, 1. With reference to the case James has been upon: Do you plead for your respect to the rich, because you are to love your neighbour as yourselves? Why then show also an equitable and due regard to the poor, because you are to love your neighbour as yourself: or else your offending in one point will spoil your pretence of observing that law at all. Whosoever shall keep the whole law, if he offend in one point, wilfully, avowedly, and with continuance, and so as to think he shall be excused in some matters because of his obedience in others, he is guilty of all; that is, he incurs the same penalty, and is liable to the same punishment, by the sentence of the law, as if he had broken it in other points as well as that he stands chargeable with. Not that all sins are equal, but that all carry the same contempt of the authority of the Lawgiver, and so bind over to such punishment as is threatened on the breach of that law. This shows us what a vanity it is to think that our good deeds will atone for our bad deeds, and plainly puts us upon looking for some other atonement. 2. This is further illustrated by putting a case different from that before mentioned (v. 11): For he that said, Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet, if thou kill, thou art become a transgressor of the law. One, perhaps, is very severe in the case of adultery, or what tends to such pollutions of the flesh; but less ready to condemn murder, or what tends to ruin the health, break the hearts, and destroy the lives, of others: another has a prodigious dread of murder, but has more easy thoughts of adultery; whereas one who looks at the authority of the Lawgiver more than the matter of the command will see the same reason for condemning the one as the other. Obedience is then acceptable when all is done with an eye to the will of God; and disobedience is to be condemned, in whatever instance it be, as it is a contempt of the authority of God; and, for that reason, if we offend in one point, we contemn the authority of him who gave the whole law, and so far are guilty of all. Thus, if you look to the law of the old, you stand condemned; for cursed is every that continueth not in all things that are written in the book of the law to do them, Gal. iii. 10.

IV. James directs Christians to govern and conduct themselves more especially by the law of Christ. So speak and so do as those that shall be judged by the law of liberty, v. 12. This will teach us, not only to be just and impartial, but very compassionate and merciful to the poor; and it will set us perfectly free from all sordid and undue regards to the rich. Observe here, 1. The gospel is called a law. It has all the requisites of a law: precepts with rewards and punishments annexed; it prescribes duty, as well as administers comfort; and Christ is a king to rule us as well as a prophet to teach us, and a priest to sacrifice and intercede for us. We are under the law to Christ. 2. It is a law of liberty, and one that we have no reason to complain of as a yoke or burden; for the service of God, according to the gospel, is perfect freedom; it sets us at liberty from all slavish regards, either to the persons or the things of this world. 3. We must all be judged by this law of liberty. Men's eternal condition will be determined according to the gospel; this is the book that will be opened, when we shall stand before the judgment-seat; there will be no relief to those whom the gospel condemns, nor will any accusation lie against those whom the gospel justifies. 4. It concerns us therefore so to speak and act now as become those who must shortly be judged by this law of liberty; that is, that we come up to gospel terms, that we make conscience of gospel duties, that e be of a gospel temper, and that our conversation be a gospel conversation, because by this rule we must be judged. 5. The consideration of our being judged by the gospel should engage us more especially to be merciful in our regards to the poor (v. 13): For he shall have judgment without mercy that hath shown no mercy; and mercy rejoiceth against judgment. Take notice here, (1.) The doom which will be passed upon impenitent sinners at last will be judgment without mercy; there will be no mixtures or allays in the cup of wrath and of trembling, the dregs of which they must drink. (2.) Such as show no mercy now shall find no mercy in the great day. But we may note, on the other hand, (3.) That there will be such as shall become instances of the triumph of mercy, in whom mercy rejoices against judgment: all the children of men, in the last day, will be either vessels of wrath or vessels of mercy. It concerns all to consider among which they shall be found; and let us remember that blessed are the merciful, for they shall obtain mercy.
Adam Clarke: Commentary on the Bible - 1831
2:8: The royal law - Νομον βασιλικον. This epithet, of all the New Testament writers, is peculiar to James; but it is frequent among the Greek writers in the sense in which it appears St. James uses it. Βασιλικος, royal, is used to signify any thing that is of general concern, is suitable to all, and necessary for all, as brotherly love is. This commandment; Thou shalt love thy neighbor as thyself, is a royal law, not only because it is ordained of God, and proceeds from his kingly authority over men, but because it is so useful, suitable, and necessary to the present state of man; and as it was given us particularly by Christ himself, Joh 13:34; Joh 15:12, who is our King, as well as Prophet and Priest, it should ever put us in mind of his authority over us, and our subjection to him. As the regal state is the most excellent for secular dignity and civil utility that exists among men, hence we give the epithet royal to whatever is excellent, noble, grand, or useful.
Albert Barnes: Notes on the Bible - 1834
2:8: If ye fulfil the royal law - That is, the law which he immediately mentions requiring us to love our neighbor as ourselves. It is called a "royal law," or kingly law, on account of its excellence or nobleness; not because it is ordained by God as a king, but because it has some such prominence and importance among other laws as a king has among other men; that is, it is majestic, noble, worthy of veneration. It is a law which ought to govern and direct us in all our intercourse with men - as a king rules his subjects.
According to the Scripture, Thou shalt love thy neighbor as thyself - Lev 19:18. Compare Mat 19:19. See it explained by the Saviour, in the parable of the good Samaritan, Luk 10:25-37. In regard to its meaning, see the notes at Mat 19:19.
Ye do well - That is, "if you fairly comply with the spirit of this law, you do all that is required of you in regulating your intercourse with others. You are to regard all persons as your "neighbors," and are to treat them according to their real worth; you are not to be influenced in judging of them, or in your treatment of them, by their apparel, or their complexion, or the circumstances of their birth, but by the fact that they are fellow-beings." This is another reason why they should not show partiality in their treatment of others, for if, in the true sense, they regarded all others as "neighbors," they would treat no one with neglect or contempt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: the royal: Jam 2:12, Jam 1:25; Pe1 2:9
Thou: Lev 19:18, Lev 19:34; Mat 22:39; Mar 12:31-33; Luk 10:27-37; Rom 13:8, Rom 13:9; Gal 5:14; Gal 6:2; Th1 4:9
ye do: Jam 2:19; Kg1 8:18; Kg2 7:9; Jon 4:4, Jon 4:9; Mat 25:21, Mat 25:23; Phi 4:14
Geneva 1599
2:8 (4) If ye fulfil the (f) royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well:
(4) The conclusion: charity which God prescribes cannot agree with the respecting of people, seeing that we must walk in the king's highway.
(f) The law is said to be royal and like the king's highway, in that it is simple and without changes, and that the law calls everyone our neighbour without respect, whom we may help by any kind of duty.
John Gill
2:8 If ye fulfil the royal law,.... Which is the law of love to men, without distinction of rich and poor, high and low, bond and free; and is so called, because it is the law of the King of kings; hence the Syriac version renders it, "the law of God", it is the law of Christ, who is King of saints; and because it is a principal law, the chief of laws; as love to God is the sum of the first and great commandment in the law, and may be called the king of laws; so love to the neighbour is the second and next unto it, and may very well bear the name of the queen of laws, and so has royalty in it; and indeed this last is said to be the fulfilling of the law, Rom 13:8 and it is also submitted to, and obeyed by such who are made kings and priests to God; and that in a royal manner, with a princely spirit, willingly, and with all readiness: the same word, in the Hebrew language, signifies "princes", and to be willing. The Jews frequently ascribe royalty to the law, and often speak of , "the crown of the law" (w); and they suppose the Israelites had crowns upon their heads, when the law was given them on Mount Sinai, in which were engraven the name of God, and which they were stripped of when they made the golden calf (x): now this royal law is fulfilled, when it is regarded without respect of persons,
according to the Scripture, in Lev 19:18
thou shall love thy neighbour as thyself; and which is to be understood of every nation, without distinction of Jews and Gentiles, and of persons of every state and condition, rich and poor, without any difference: and when this law is so observed, it is commendable:
ye do well: that which is right, and which is a man's duty to do; this, when done from right principles, and to a right end, is a good work, and is doing a good work well.
(w) Pirke Abot, c. 4. sect. 13. & Abot R. Nathan, c. 41. T. Bab. Megilla, fol. 28. 2. Bemidbar Rabba, sect. 4. fol. 183. 2. & sect. 14. fol. 215. 2. & Midrash Kohelet, fol. 73. 4. Targum Jon in Deut. xxxiv. 5. (x) Vid. Targum. Jon. & Jerus. in Exod. xxxii. 25. & xxxiii. 4.
John Wesley
2:8 If ye fulfil the royal law - The supreme law of the great King which is love; and that to every man, poor as well as rich, ye do well. Lev 19:18.
Robert Jamieson, A. R. Fausset and David Brown
2:8 The Greek may be translated, "If, however, ye fulfil," &c., that is, as ALFORD, after ESTIUS, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies; if you choose to observe the royal law . . . well and good; but respect of persons is a breach of that law." I think the translation is, "If in very deed (or 'indeed on the one hand') ye fulfil the royal law . . . ye do well, but if (on the other hand) ye respect persons, ye practice sin." The Jewish Christians boasted of, and rested in, the "law" (Acts 15:1; Acts 21:18-24; Rom 2:17; Gal 2:12). To this the "indeed" alludes. "(Ye rest in the law): If indeed (then) ye fulfil it, ye do well; but if," &c.
royal--the law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law is the royal law of love, and that law, like Himself, reigns supreme. He "is no respecter of persons"; therefore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty (Jas 2:12). The law is the "whole"; "the (particular) Scripture" (Lev 19:18) quoted is a part. To break a part is to break the whole (Jas 2:10).
ye do well--being "blessed in your deed" ("doing," Margin) as a doer, not a forgetful hearer of the law (Jas 1:25).
2:92:9: Իսկ եթէ աչառիցէք, մե՛ղս գործէք՝ յանդիմանեալք յօրինացն իբրեւ օրինազանցք[2918]։ [2918] Ոմանք. Եթէ աչառիցիք։
9 Իսկ եթէ աչառութիւն էք անում, մեղք էք գործում՝ դատապարտուելով օրէնքից որպէս օրինազանցներ:
9 Բայց եթէ աչառութիւն կ’ընէք մե՛ղք կը գործէք եւ օրէնքէն պիտի յանդիմանուիք օրինազանցներու պէս։
Իսկ եթէ աչառիցէք, մեղս գործէք` յանդիմանեալք յօրինացն իբրեւ օրինազանցք:

2:9: Իսկ եթէ աչառիցէք, մե՛ղս գործէք՝ յանդիմանեալք յօրինացն իբրեւ օրինազանցք[2918]։
[2918] Ոմանք. Եթէ աչառիցիք։
9 Իսկ եթէ աչառութիւն էք անում, մեղք էք գործում՝ դատապարտուելով օրէնքից որպէս օրինազանցներ:
9 Բայց եթէ աչառութիւն կ’ընէք մե՛ղք կը գործէք եւ օրէնքէն պիտի յանդիմանուիք օրինազանցներու պէս։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Но если поступаете с лицеприятием, то грех делаете, и перед законом оказываетесь преступниками.
2:9  εἰ δὲ προσωπολημπτεῖτε, ἁμαρτίαν ἐργάζεσθε, ἐλεγχόμενοι ὑπὸ τοῦ νόμου ὡς παραβάται.
2:9. εἰ (if) δὲ (moreover) προσωπολημπτεῖτε, (ye-looking-toward-take-unto,"ἁμαρτίαν (to-an-un-adjusting-along-unto) ἐργάζεσθε , ( ye-work-to ," ἐλεγχόμενοι ( being-confuted ) ὑπὸ (under) τοῦ (of-the-one) νόμου (of-a-parcelee) ὡς (as) παραβάται. (steppers-beside)
2:9. si autem personas accipitis peccatum operamini redarguti a lege quasi transgressoresBut if you have respect to persons, you commit sin, being reproved by the law as transgressors.
9. but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.
2:9. But if you show favoritism to persons, then you commit a sin, having been convicted again by the law as transgressors.
2:9. But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors:

9: Но если поступаете с лицеприятием, то грех делаете, и перед законом оказываетесь преступниками.
2:9  εἰ δὲ προσωπολημπτεῖτε, ἁμαρτίαν ἐργάζεσθε, ἐλεγχόμενοι ὑπὸ τοῦ νόμου ὡς παραβάται.
2:9. si autem personas accipitis peccatum operamini redarguti a lege quasi transgressores
But if you have respect to persons, you commit sin, being reproved by the law as transgressors.
2:9. But if you show favoritism to persons, then you commit a sin, having been convicted again by the law as transgressors.
2:9. But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.
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Adam Clarke: Commentary on the Bible - 1831
2:9: But if ye have respect to persons - In judgment, or in any other way; ye commit sin against God, and against your brethren, and are convinced, ελεγχομενοι, and are convicted, by the law; by this royal law, Thou shalt love thy neighbor as thyself; as transgressors, having shown this sinful acceptance of persons, which has led you to refuse justice to the poor man, and uphold the rich in his oppressive conduct.
Albert Barnes: Notes on the Bible - 1834
2:9: But if ye have respect to persons, ye commit sin - You transgress the plain law of God, and do wrong. See the references on Jam 2:1.
And are convinced of the law as transgressors - Greek "By the law." The word convinced is now used in a somewhat different sense from what it was formerly. It now commonly refers to the impression made on a man's mind by showing him the truth of a thing which before was doubted, or in respect to which the evidence was not clear. A man who doubted the truth of a report or a proposition may be convinced or satisfied of its truth; a man who has done wrong, though he supposed he was doing what was proper, may be convinced of his error. So a man may be convinced that he is a sinner, though before he had no belief of it, and no concern about it; and this may produce in his mind the feeling which is technically known as conviction, producing deep distress and anguish. See the notes at Joh 16:8. Here, however, the word does not refer so much to the effect produced on the mind itself, as to the fact that the law would hold such an one to be guilty; that is, the law pronounces what is done to be wrong. Whether they would be personally convinced of it, and troubled about it as convicted sinners, would be a different question, and one to which the apostle does not refer; for his object is not to show that they would be troubled about it, but to show that the law of God condemned this course, and would hold them to be guilty. The argument here is not from the personal distress which this course would produce in their own minds, but from the fact that the law of God condemned it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: if: Jam 2:1-4; Lev 19:15
are: Joh 8:9, Joh 8:46, Joh 16:8 *marg. Co1 14:24; Jde 1:15
transgressors: Rom 3:20, Rom 7:7-13; Gal 2:19; Jo1 3:4
John Gill
2:9 But if ye have respect to persons, ye commit sin, &c. This is not doing well, but is a transgression of the law, as every sin is; hence it follows,
and are convinced of the law as transgressors; which carries on a formal process against such persons; it accuses them of sin, and charges them with it; it proves it upon them, and convicts them of it; it pronounces them guilty, and curses them for it; and passes the sentence of condemnation and death upon them; wherefore care should be taken not to commit this sin, and so fall under the convictions and reproofs of the law.
John Wesley
2:9 Being convicted - By that very law. Ex 23:3.
Robert Jamieson, A. R. Fausset and David Brown
2:9 Respect of persons violates the command to love all alike "as thyself."
ye commit sin--literally, "ye work sin," Mt 7:23, to which the reference here is probably, as in Jas 1:22. Your works are sin, whatever boast of the law ye make in words (see on Jas 2:8).
convinced--Old English for "convicted."
as transgressors--not merely of this or that particular command, but of the whole absolutely.
2:102:10: Որ ոք զամենայն օրէնսն պահիցէ, եւ միո՛վ իւիք ինչ գթիցէ, եղեւ ամենայն օրինացն պարտապան[2919]։ [2919] Ոսկան. Օրինացն պարտական։
10 Նա, ով պահում է ամբողջ օրէնքը եւ միայն մէկ բանով սայթաքում, պարտապան կը լինի ամբողջ օրէնքին.
10 Քանզի ով որ բոլոր օրէնքը պահէ ու բանի մը մէջ յանցաւոր ըլլայ, անիկա ամենուն պարտական կ’ըլլայ։
Որ ոք զամենայն օրէնսն պահիցէ, եւ միով իւիք ինչ գթիցէ, եղեւ ամենայն օրինացն պարտապան:

2:10: Որ ոք զամենայն օրէնսն պահիցէ, եւ միո՛վ իւիք ինչ գթիցէ, եղեւ ամենայն օրինացն պարտապան[2919]։
[2919] Ոսկան. Օրինացն պարտական։
10 Նա, ով պահում է ամբողջ օրէնքը եւ միայն մէկ բանով սայթաքում, պարտապան կը լինի ամբողջ օրէնքին.
10 Քանզի ով որ բոլոր օրէնքը պահէ ու բանի մը մէջ յանցաւոր ըլլայ, անիկա ամենուն պարտական կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Кто соблюдает весь закон и согрешит в одном чем-нибудь, тот становится виновным во всем.
2:10  ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ, πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος.
2:10. Ὅστις (Which-a-one) γὰρ (therefore) ὅλον (to-whole) τὸν (to-the-one) νόμον (to-a-parcelee) τηρήσῃ, (it-might-have-kept-unto,"πταίσῃ (it-might-have-tripped) δὲ (moreover) ἐν (in) ἑνί, (unto-one,"γέγονεν (it-hath-had-come-to-become) πάντων ( of-all ) ἔνοχος. (held-in)
2:10. quicumque autem totam legem servaverit offendat autem in uno factus est omnium reusAnd whosoever shall keep the whole law, but offend in one point, is become guilty of all.
10. For whosoever shall keep the whole law, and yet stumble in one , he is become guilty of all.
2:10. Now whoever has observed the whole law, yet who offends in one matter, has become guilty of all.
2:10. For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of all.
For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of all:

10: Кто соблюдает весь закон и согрешит в одном чем-нибудь, тот становится виновным во всем.
2:10  ὅστις γὰρ ὅλον τὸν νόμον τηρήσῃ, πταίσῃ δὲ ἐν ἑνί, γέγονεν πάντων ἔνοχος.
2:10. quicumque autem totam legem servaverit offendat autem in uno factus est omnium reus
And whosoever shall keep the whole law, but offend in one point, is become guilty of all.
2:10. Now whoever has observed the whole law, yet who offends in one matter, has become guilty of all.
2:10. For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of all.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11: В обоснование высказанного в ст. 8-9: положения, что лицеприятие, будучи отдельным грехом, является, однако, нарушением царственного закона любви, Апостол теперь, ст. 10-11, высказывает замечательное органическое воззрение на закон Божий: преступление против одной какой-либо частной заповеди закона есть нарушение всего закона, именно потому, что весь закон со всеми многоразличными заповедями есть выражение одной воли Законодателя Бога, и преступление против отдельной какой-либо заповеди есть преступление против святой воли единого Законодателя, значит, и против всего закона. Такое органическое понимание закона Божия было свойственно уже ветхозаветному времени, где каждый проступок человека судился с точки зрения единой теократической идеи, а еще в большей степени оно присуще новозаветному понятию о всеобъемлющем значении основного начала нравственной жизни - начала любви. Блаж. Феофилакт замечает к ст. 10-11: "Кто согрешит в одном чем-нибудь, тот становится виновным во всем, потому что не имеет совершенной любви. Ибо любовь есть глава всего доброго, а когда нет головы, то все остальное тело ничего не значит... Заповеди - не прелюбодействуй, не убей указаны для примера. Примечай, что и эти примеры взяты из закона, относящегося к совершенству любви. Ибо кто любит ближнего, тот не будет ни прелюбодействовать, ни убивать; потому что такие дела свойственны врагу. Если бы не так, то никто из людей не спасся бы, потому что никто не соблюдает всех заповедей, но кто соблюл чистоту, тот побеждается иногда гневом, кто творит милостыню, тот нередко имеет зависть. Посему говорится не о том, чтобы вовсе не было недостатка в добродетелях, но о любви, что ее не должно совершать с недостатком, с лицеприятием, но всецело... Итак под всем законом должно разуметь закон о любви..."
Adam Clarke: Commentary on the Bible - 1831
2:10: For whosoever shall keep the whole law, etc. - This is a rabbinical form of speech. In the tract Shabbath, fol. 70, where they dispute concerning the thirty-nine works commanded by Moses, Rabbi Yochanan says: But if a man do the whole, with the omission of one, he is guilty of the whole, and of every one. In Bammidar rabba, sec. 9, fol. 200, and in Tanchum, fol. 60, there is a copious example given, how an adulteress, by that one crime, breaks all the ten commandments, and by the same mode of proof any one sin may be shown to be a breach of the whole decalogue. The truth is, any sin is against the Divine authority; and he who has committed one transgression is guilty of death; and by his one deliberate act dissolves, as far as he can, the sacred connection that subsists between all the Divine precepts and the obligation which he is under to obey, and thus casts off in effect his allegiance to God. For, if God should be obeyed in any one instance, he should be obeyed in all, as the authority and reason of obedience are the same in every case; he therefore who breaks one of these laws is, in effect, if not in fact, guilty of the whole. But there is scarcely a more common form of speech among the rabbins than this, for they consider that any one sin has the seeds of all others in it. See a multitude of examples in Schoettgen.
Albert Barnes: Notes on the Bible - 1834
2:10: For whosoever shall keep the whole law - All except the single point referred to. The apostle does not say that this in fact ever did occur, but he says that if it should, and yet a man should have failed in only one particular, he must be judged to be guilty. The case supposed seems to be that of one who claimed that he had kept the whole law. The apostle says that even if this should be admitted for the time to be true in all other respects, yet, if he had failed in any one particular - in showing respect to persons, or in anything else - he could not but be held to be a transgressor, The design of this is to show the importance of yielding universal obedience, and to impress upon the mind a sense of the enormity of sin from the fact that the violation of any one precept is in fact an offence against the whole law of God. The whole law here means all the law of God; all that he has required; all that he has given to regulate us in our lives.
And yet offend in one point - In one respect; or shall violate any one of the commands included in the general word law. The word offend here means, properly, to stumble, to fall; then to err, or fail in duty. See the notes at Mat 5:29; Mat 26:31.
He is guilty of all - He is guilty of violating the law as a whole, or of violating the law of God as such; he has rendered it impossible that he should be justified and saved by the law. This does not affirm that he is as guilty as if he had violated every law of God; or that all sinners are of equal grade because all have violated some one or more of the laws of God; but the meaning is, that he is guilty of violating the law of God as such; he shows that be has not the true spirit of obedience; he has exposed himself to the penalty of the law, and made it impossible now to be saved by it. His acts of obedience in other respects, no matter how many, will not screen him from the charge of being a violator of the law, or from its penalty. He must be held and treated as a transgressor for that offence, however upright he may be in other respects, and must meet the penalty of the law as certainly as though he had violated every commandment.
One portion of the law is as much binding as another, and if a man violates any one plain commandment, he sets at nought the authority of God. This is a simple principle which is everywhere recognised, and the apostle means no more by it than occurs every day. A man who has stolen a horse is held to be a violator of the law, no matter in how many other respects he has kept it, and the law condemns him for it. He cannot plead his obedience to the law in other things as a reason why he should not be punished for this sin; but however upright he may have been in general, even though it may have been through a long life, the law holds him to be a transgressor, and condemns him. He is as really condemned, and as much thrown from the protection of law, as though he had violated every command. So of murder, arson, treason, or any other crime. The law judges a man for what he has done in this specific case, and he cannot plead in justification of it that he has been obedient in other things.
It follows, therefore, that if a man has been guilty of violating the law of God in any one instance, or is not perfectly holy, he cannot be justified and saved by it, though he should have obeyed it in every other respect, any more than a man who has been guilty of murder can be saved from the gallows because he has, in other respects, been a good citizen, a kind father, an honest neighbor, or has been compassionate to the poor and the needy. He cannot plead his act of truth in one case as an offset to the sin of falsehood in another; he cannot defend himself from the charge of dishonesty in one instance by the plea that he has been honest in another; he cannot urge the fact that he has done a good thing as a reason why he should not be punished for a bad one. He must answer for the specific charge against him, and none of these other things can be an offset against this one act of wrong. Let it be remarked, also, in respect to our being justified by obedience to the law, that no man can plead before God that he has kept all his law except in one point. Who is there that has not, in spirit at least, broken each one of the ten commandments? The sentiment here expressed by James was not new with him. It was often expressed by the Jewish writers, and seems to have been an admitted principle among the Jews. See Wetstein, in loc., for examples.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: For: While the Jews taught that "he who transgresses all the precepts of the law has broken the yoke, dissolved the covenant, and exposed the law to contempt; and so has he done who has only broken one precept;" they also taught, "that he who observed any principal command was equal to him who kept the whole law," and gave for an example the forsaking of idolatry. To correct this false doctrine was the object James had in view.
whosoever: Deu 27:26; Mat 5:18, Mat 5:19; Gal 3:10
Geneva 1599
2:10 (5) For whosoever shall keep the whole law, and yet offend in one [point], he is guilty of (g) all.
(5) A new argument to prove the same conclusion: Those who neglect some and ambitiously honour others do not love their neighbours. For they do not obey God if they remove from the commandments of God those things that are not convenient for them. Rather they are guilty of breaking the whole law, even though they observe part of it.
(g) Not that all sins are equal, but because he who breaks one small part of the law, offends the majority of the given law.
John Gill
2:10 For whosoever shall keep the whole law,.... Or the greatest part of it, excepting only in one point, as follows: Adam, in a state of innocence, was able to keep the whole law, but by sin he lost that power, nor can any of his posterity now keep it perfectly: they are all transgressors of it, and liable to its penalty; unregenerate men are not obedient to it, and have an aversion to it, and despise it, and cast it behind their backs; regenerate persons, who love it, and delight in it, after the inner man, do not keep it perfectly; the several parts of the law may be indeed kept by a believer, and that sincerely, but not to a perfect degree, for in many things they all offend; Christ only has perfectly kept it, and is the fulfilling end of it for righteousness; men of a pharisaical disposition may fancy they have kept it wholly, as the young man in the Gospel, and Saul, before his conversion; but this is but a fancy, and a sad mistake: the case in the text is only a supposed one, and, as it is here put, implies perfection; for it follows,
and yet offend in one point; sin, which is a transgression of the law, is an offense to God the Father, who is of purer eyes than to behold it; to Jesus Christ, who loves righteousness, and hates iniquity; and to the blessed Spirit who is grieved and vexed by it; and to the justice of God, which being injured by it, demands satisfaction; and to the law of God, which accuses, convinces, reproves, and condemns for it. The word used signifies to "fall", and designs more than stumbling, even an open breach and violation of the law; and which being made, by any, in a single instance,
he is guilty of all: this seems to agree with some common sayings of the Jews, that he that is suspected in one thing, is suspected in the whole law (y); and he that keeps this or the other command, keeps the whole law; and he that breaks this, or the other command, breaks the whole law; as whether it respects the sabbath, or adultery, or that command. Thou shall not covet, or any other (z): and this must be understood, not of every particular command in the law, as if he that is guilty of murder is in that instance also guilty of adultery; or he that is guilty of adultery is in that instance guilty of murder; but the sense is, that he is guilty of the breach of the whole law, though not of the whole of the law; as he that breaks anyone condition of a covenant, which may consist of many, though he does not violate every condition, yet breaks the whole covenant; so he that transgresses in anyone point of the law, breaks the whole, commits sin, and is deserving of death, and is treated by the law as a transgressor of it, let it be in what instance it will. But it does not follow from hence, that all sins are equal, as the Stoics say (a), for there are greater and lesser sins, Jn 19:11 though not some venial, and others mortal, for the wages of every sin is death; nor that the punishment of sin will be alike, as all sins were punishable alike by Draco's laws, but not by the law of God, Mt 11:22 but this may be fairly concluded from hence, that there can be no justification in the sight of God, by an imperfect obedience to, the law, or by a partial righteousness: the law requires perfect obedience, and in failure of that, though but in one point, curses and condemns; and likewise it may be inferred from hence, that a man is not at liberty to obey and neglect what commandments of the law he pleases, but should have respect to them all; which seems greatly the design of the apostle, as appears by what follows.
(y) T. Bab. Erubin, fol. 69. 1. (z) Bemidbar Rabba, sect. 9. fol. 192. 3. Zohar in Exod. fol. 20. 2. & 37. 1. & in Lev. fol. 32. 3. Shemot Rabba, sect. 25. fol. 109. 3. T. Bab. Kiddushin, fol. 39. 2. & Menachot, fol. 43. 2. & Abkath Rochel, par. 1. p. 3. (a) Zeno & Chrysippus apud Laert. Vit. Zeno, p. 510.
John Wesley
2:10 Whosoever keepeth the whole law, except in one point, he is guilty of all - Is as liable to condemnation as if he had offended in every point.
Robert Jamieson, A. R. Fausset and David Brown
2:10 The best manuscripts read, "Whosoever shall have kept the whole law, and yet shall have offended (literally, 'stumbled'; not so strong as 'fall,' Rom 11:11) in one (point; here, the respecting of persons), is (hereby) become guilty of all." The law is one seamless garment which is rent if you but rend a part; or a musical harmony which is spoiled if there be one discordant note [TIRINUS]; or a golden chain whose completeness is broken if you break one link [GATAKER]. You thus break the whole law, though not the whole of the law, because you offend against love, which is the fulfilling of the law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose out parts of the law to keep, which suit our whim, while we neglect others.
2:112:11: Զի որ ասացն՝ թէ Մի՛ սպանանիցես, ասաց թէ եւ Մի՛ շնայցես. զի եթէ սպանանիցես ո՛չ՝ բայց շնայցես, եղեր յանցաւո՛ր օրինացն[2920]։ [2920] Ոմանք. Եթէ մի՛ սպա՛՛... թէ Մի՛ շնայցես։
11 որովհետեւ նա, ով ասաց, թէ՝ «Չպիտի սպանես», նաեւ ասաց, թէ՝ «Եւ չպիտի շնանաս», քանզի, եթէ չսպանես, բայց շնանաս, յանցաւոր կը լինես օրէնքի առաջ:
11 Վասն զի ան որ ըսաւ թէ «Շնութիւն մի՛ ըներ», ըսաւ թէ «Մի՛ սպաններ». ուստի եթէ շնութիւն չընես բայց սպանութիւն ընես, օրինազանց կ’ըլլաս։
Զի որ ասացն թէ` [12]Մի՛ սպանանիցես, ասաց թէ` Եւ մի՛ շնայցես. զի եթէ սպանանիցես ոչ, բայց շնայցես``, եղեր յանցաւոր օրինացն:

2:11: Զի որ ասացն՝ թէ Մի՛ սպանանիցես, ասաց թէ եւ Մի՛ շնայցես. զի եթէ սպանանիցես ո՛չ՝ բայց շնայցես, եղեր յանցաւո՛ր օրինացն[2920]։
[2920] Ոմանք. Եթէ մի՛ սպա՛՛... թէ Մի՛ շնայցես։
11 որովհետեւ նա, ով ասաց, թէ՝ «Չպիտի սպանես», նաեւ ասաց, թէ՝ «Եւ չպիտի շնանաս», քանզի, եթէ չսպանես, բայց շնանաս, յանցաւոր կը լինես օրէնքի առաջ:
11 Վասն զի ան որ ըսաւ թէ «Շնութիւն մի՛ ըներ», ըսաւ թէ «Մի՛ սպաններ». ուստի եթէ շնութիւն չընես բայց սպանութիւն ընես, օրինազանց կ’ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Ибо Тот же, Кто сказал: не прелюбодействуй, сказал и: не убей; посему, если ты не прелюбодействуешь, но убьешь, то ты также преступник закона.
2:11  ὁ γὰρ εἰπών, μὴ μοιχεύσῃς, εἶπεν καί, μὴ φονεύσῃς· εἰ δὲ οὐ μοιχεύεις, φονεύεις δέ, γέγονας παραβάτης νόμου.
2:11. ὁ (The-one) γὰρ (therefore) εἰπών (having-had-said," Μὴ ( Lest ) μοιχεύσῃς ( thou-might-have-adultered-of ,"εἶπεν (it-had-said) καί (and," Μὴ ( Lest ) φονεύσῃς : ( thou-might-have-slayed-of ) εἰ (if) δὲ (moreover) οὐ (not) μοιχεύεις (thou-adulter-of) φονεύεις (thou-slay-of) δέ, (moreover,"γέγονας (thou-hath-had-come-to-become) παραβάτης (a-stepper-beside) νόμου. (of-a-parcelee)
2:11. qui enim dixit non moechaberis dixit et non occides quod si non moechaberis occides autem factus es transgressor legisFor he that said: Thou shalt not commit adultery, said also: Thou shalt not kill. Now if thou do not commit adultery, but shalt kill, thou art become a transgressor of the law.
11. For he that said, Do not commit adultery, said also, Do not kill. Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law.
2:11. For he who said, “You shall not commit adultery,” also said, “You shall not kill.” So if you do not commit adultery, but you kill, you have become a transgressor of the law.
2:11. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law:

11: Ибо Тот же, Кто сказал: не прелюбодействуй, сказал и: не убей; посему, если ты не прелюбодействуешь, но убьешь, то ты также преступник закона.
2:11  ὁ γὰρ εἰπών, μὴ μοιχεύσῃς, εἶπεν καί, μὴ φονεύσῃς· εἰ δὲ οὐ μοιχεύεις, φονεύεις δέ, γέγονας παραβάτης νόμου.
2:11. qui enim dixit non moechaberis dixit et non occides quod si non moechaberis occides autem factus es transgressor legis
For he that said: Thou shalt not commit adultery, said also: Thou shalt not kill. Now if thou do not commit adultery, but shalt kill, thou art become a transgressor of the law.
2:11. For he who said, “You shall not commit adultery,” also said, “You shall not kill.” So if you do not commit adultery, but you kill, you have become a transgressor of the law.
2:11. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:11: For he that said - That is, the authority that gave one commandment gave also the rest; and he who breaks one resists this authority; so that the breach of any one commandment may be justly considered a breach of the whole law. It was a maxim also among the Jewish doctors that, if a man kept any one commandment carefully, though he broke all the rest, he might assure himself of the favor of God; for while they taught that "He who transgresses all the precepts of the law has broken the yoke, dissolved the covenant, and exposed the law to contempt, and so has he done who has broken even one precept," (Mechilta, fol. 5, Yalcut Simeoni, part 1, fol. 59), they also taught, "that he who observed any principal command was equal to him who kept the whole law;" (Kiddushin, fol. 39); and they give for example, "If a man abandon idolatry, it is the same as if he had fulfilled the whole law," (Ibid., fol. 40.) To correct this false doctrine James lays down that in the 11th verse. Thus they did and undid.
Albert Barnes: Notes on the Bible - 1834
2:11: For he that said, Do not commit adultery, said also, Do not kill - That is, these are parts of the same law of God, and one is as obligatory as the other. If, therefore, you violate either of these precepts, you transgress the law of God as such, and must be held to be guilty of violating it as a whole. The penalty of the law will be incurred, whatever precept you violate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: he said that, or, that law, which said
Do not commit: Exo 20:13, Exo 20:14; Deu 5:17, Deu 5:18; Mat 5:21-28, Mat 19:18; Mar 10:19; Luk 18:20; Rom 13:9
Now: Lev 4:2, Lev 4:13, Lev 4:22; Psa 130:3, Psa 130:4
Geneva 1599
2:11 (6) For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.
(6) A proof: because the Lawmaker is always one and the same, and the contents of the law cannot be divided.
John Gill
2:11 For he that said, Do not commit adultery,.... That same lawgiver, who is but one, and is God, that gave out the seventh command, and forbids adultery,
said also, Do not kill; delivered the sixth command, which forbids murder.
Now if thou commit no adultery; do not break the seventh command;
yet if thou kill, break the sixth command,
thou art become a transgressor of the law; not of that particular precept of the law, the seventh command, for the contrary is supposed before, but of the sixth only; and yet by so doing, a man becomes a violator of the whole law; for the law is but one, though it consists of various precepts; and the breach of one precept, as well as of another, is the breach of the law: and besides, there is but one lawgiver, who has enjoined one command, as well as another, and whose legislative power and authority is despised and trampled upon by the violation of one command, as of another. This is the apostle's argument, and way of reasoning, proving the above assertion, that he that breaks the law in one particular instance, is guilty of the breach of the whole law.
John Wesley
2:11 For it is the same authority which establishes every commandment.
Robert Jamieson, A. R. Fausset and David Brown
2:11 He is One who gave the whole law; therefore, they who violate His will in one point, violate it all [BENGEL]. The law and its Author alike have a complete unity.
adultery . . . kill--selected as being the most glaring cases of violation of duty towards one's neighbor.
2:122:12: Այնպէս խօսեցարո՛ւք եւ այնպէս արարէ՛ք, որպէս զի ազատութեան օրինօքն իցէք դատելոց[2921]։ [2921] Ոմանք. Ազատութեան օրինացն։
12 Այնպէ՛ս խօսեցէք եւ այնպէ՛ս գործեցէք, որպէս թէ ազատութեան օրէնքով էք դատուելու,
12 Այնպէ՛ս խօսեցէք եւ այնպէ՛ս ըրէք՝ որպէս թէ ազատութեան օրէնքովը պիտի դատուիք։
Այնպէս խօսեցարուք եւ այնպէս արարէք, որպէս զի ազատութեան օրինօքն իցէք դատելոց:

2:12: Այնպէս խօսեցարո՛ւք եւ այնպէս արարէ՛ք, որպէս զի ազատութեան օրինօքն իցէք դատելոց[2921]։
[2921] Ոմանք. Ազատութեան օրինացն։
12 Այնպէ՛ս խօսեցէք եւ այնպէ՛ս գործեցէք, որպէս թէ ազատութեան օրէնքով էք դատուելու,
12 Այնպէ՛ս խօսեցէք եւ այնպէ՛ս ըրէք՝ որպէս թէ ազատութեան օրէնքովը պիտի դատուիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: Так говорите и так поступайте, как имеющие быть судимы по закону свободы.
2:12  οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι.
2:12. οὕτως (Unto-the-one-this) λαλεῖτε (ye-should-speak-unto) καὶ (and) οὕτως (unto-the-one-this) ποιεῖτε (ye-should-do-unto) ὡς (as) διὰ (through) νόμου (of-a-parcelee) ἐλευθερίας (of-an-en-freeing-unto) μέλλοντες ( impending ) κρίνεσθαι. (to-be-separated)
2:12. sic loquimini et sic facite sicut per legem libertatis incipientes iudicariSo speak ye and so do, as being to be judged by the law of liberty.
12. So speak ye, and so do, as men that are to be judged by a law of liberty.
2:12. So speak and act just as you are beginning to be judged, by the law of liberty.
2:12. So speak ye, and so do, as they that shall be judged by the law of liberty.
So speak ye, and so do, as they that shall be judged by the law of liberty:

12: Так говорите и так поступайте, как имеющие быть судимы по закону свободы.
2:12  οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε ὡς διὰ νόμου ἐλευθερίας μέλλοντες κρίνεσθαι.
2:12. sic loquimini et sic facite sicut per legem libertatis incipientes iudicari
So speak ye and so do, as being to be judged by the law of liberty.
2:12. So speak and act just as you are beginning to be judged, by the law of liberty.
2:12. So speak ye, and so do, as they that shall be judged by the law of liberty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: В заключение отдела, после обличения недолжного отношения к ближним (ст. 2-4, 6, 9), Апостол увещает читателей поступать по закону свободы (см. I:25), который есть закон любви: этот закон и легок для исполнения, и имеет столь непреложно-обязательное значение для христианина, что по этому именно закону любви, по мере выполнения этого закона, христиане будут судимы на последнем суде Христовом (Мф 25:34: сл.). И на этом страшном суде благотворительная любовь по закону Христову имеет и носит в себе твердую уверенность (слав. "хвалится", греч. katakaucatai), как бы заранее торжествует, что она превозможет страшную, угрожающую силу будущего суда, освободит человека от наказания и гибели. "Если мы простили ближним согрешения их против нас и из имения своего уделяем часть нищим, то и нас восприимет милость Божия, когда будет судить наши поступки. Напротив, тяжкое осуждение постигнет тех, которые не оказали благорасположения к подобным себе... Мне кажется, действие милосердия сходно с тем, что производит елей древесный на борющихся на поприще. Борцы, намащаемые елеем, легко ускользают от захватывания своими противниками. Так и наше милосердие к бедным дает нам на суде возможность избежать нападений со стороны бесов" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
2:12: So speak ye, and so do - Have respect to every commandment of God, for this the law of liberty - the Gospel of Jesus Christ, particularly requires; and this is the law by which all mankind, who have had the opportunity of knowing it, shall be judged. But all along St. James particularly refers to the precept, Thou shalt love thy neighbor as thyself.
Albert Barnes: Notes on the Bible - 1834
2:12: So speak ye, and so do, as they that shall be judged by the law of liberty - On the phrase, "the law of liberty," see the notes at Jam 1:25. Compare the notes at Jam 4:11. The meaning is, that in all our conduct we are to act under the constant impression of the truth that we are soon to be brought into judgment, and that the law by which we are to be judged is that by which it is contemplated that we shall be set free from the dominion of sin. In the rule which God has laid down in his word, called "the law of liberty," or the rule by which true freedom is to be secured, a system of religion is Rev_ealed by which it is designed that man shall be emancipated not only from one sin, but from all. Now, it is with reference to such a law that we are to be judged; that is, we shall not be able to plead on our trial that we were under a necessity of sinning, but we shall be judged under that law by which the arrangement was made that we might be free from sin. If we might be free from sin; if an arrangement was made by which we could have led holy lives, then it will be proper that we shall be judged and condemned if we are not righteous. The sense is, "In all your conduct, whatever you do or say, remember that you are to be judged, or that you are to give an impartial account; and remember also that the rule by which you are to be judged is that by which provision is made for being delivered from the dominion of sin, and brought into the freedom of the gospel." The argument here seems to be, that he who habitually feels that he is soon to be judged by a law under which it was contemplated that he might be, and should be, free from the bondage of sin, has one of the strongest of all inducements to lead a holy life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: speak: Phi 4:8; Col 3:17; Pe2 1:4-8
the: Jam 2:8, Jam 1:25
Geneva 1599
2:12 (7) So speak ye, and so do, as they that shall be judged by the law of liberty.
(7) The conclusion of the whole treatise: we are upon this condition delivered from the curse of the law by the mercy of God, that in the same way we should maintain and cherish charity and good will towards one another, and whoever does not do so, shall not taste of the grace of God.
John Gill
2:12 So speak ye, and so do,.... Both words and actions should be taken care of; it becomes men to observe what they say, and what they do; for both sinful words and works are transgressions of the law, and will be brought to judgment; every idle word, as well as every evil work, both open and secret, men must give an account of in the day of judgment: wherefore it is incumbent on them so to behave,
as they that shall be judged by the law of liberty: See Gill on Jas 1:25 with which compare Rom 2:12. Heathens will be judged by the law of nature, Jews by the law of Moses, and those who live under the Gospel dispensation, according to the Gospel of Christ.
John Wesley
2:12 So speak and act - In all things. As they that shall be judged - Without respect of persons. By the law of liberty - The gospel; the law of universal love, which alone is perfect freedom. For their transgressions of this, both in word and deed, the wicked shall be condemned; and according to their works, done in obedience to this, the righteous will be rewarded.
Robert Jamieson, A. R. Fausset and David Brown
2:12 Summing up of the previous reasonings.
speak--referring back to Jas 1:19, Jas 1:26; the fuller discussion of the topic is given Jas 3:5-12.
judged by the law of liberty-- (Jas 1:25); that is, the Gospel law of love, which is not a law of external constraint, but of internal, free, instinctive inclination. The law of liberty, through God's mercy, frees us from the curse of the law, that henceforth we should be free to love and obey willingly. If we will not in turn practice the law of love to our neighbor, that law of grace condemns us still more heavily than the old law, which spake nothing but wrath to him who offended in the least particular (Jas 2:13). Compare Mt 18:32-35; Jn 12:48; Rev_ 6:16, "Wrath of the (merciful) Lamb."
2:132:13: Զի անողո՛րմ դատաստան լինելոց է այնմ, որ ո՛չ առնիցէ զողորմութիւն. քանզի բարձրիգլո՛ւխ պարծի ողորմութիւն առ դատաստանաւն[2922]։[2922] Ոմանք. Այնմիկ որ ոչ առնէ ողորմութիւն։ Քանզի բարձրագլուխ պարծեսցի ո՛՛։
13 քանի որ անողորմ դատաստան է լինելու նրա հանդէպ, ով ողորմած չի եղել. քանզի ողորմածութիւնը բարձրագլուխ պարծենում է դատաստանի դիմաց:
13 Վասն զի դատաստանը անողորմ պիտի ըլլայ անոր որ ողորմութիւն չ’ըներ եւ ողորմութիւնը կը պարծենայ դատաստանին դիմաց։
Զի անողորմ դատաստան լինելոց է այնմ որ ոչ առնիցէ զողորմութիւն, [13]քանզի բարձր ի գլուխ պարծի ողորմութիւն առ դատաստանաւն:

2:13: Զի անողո՛րմ դատաստան լինելոց է այնմ, որ ո՛չ առնիցէ զողորմութիւն. քանզի բարձրիգլո՛ւխ պարծի ողորմութիւն առ դատաստանաւն[2922]։
[2922] Ոմանք. Այնմիկ որ ոչ առնէ ողորմութիւն։ Քանզի բարձրագլուխ պարծեսցի ո՛՛։
13 քանի որ անողորմ դատաստան է լինելու նրա հանդէպ, ով ողորմած չի եղել. քանզի ողորմածութիւնը բարձրագլուխ պարծենում է դատաստանի դիմաց:
13 Վասն զի դատաստանը անողորմ պիտի ըլլայ անոր որ ողորմութիւն չ’ըներ եւ ողորմութիւնը կը պարծենայ դատաստանին դիմաց։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: Ибо суд без милости не оказавшему милости; милость превозносится над судом.
2:13  ἡ γὰρ κρίσις ἀνέλεος τῶ μὴ ποιήσαντι ἔλεος· κατακαυχᾶται ἔλεος κρίσεως.
2:13. ἡ (The-one) γὰρ (therefore) κρίσις (a-separating) ἀνέλεος (un-conciliated) τῷ (unto-the-one) μὴ (lest) ποιήσαντι (unto-having-done-unto) ἔλεος: (to-a-compassion) κατακαυχᾶται ( it-down-boasteth-unto ,"ἔλεος (a-compassion,"κρίσεως. (of-a-separating)
2:13. iudicium enim sine misericordia illi qui non fecit misericordiam superexultat autem misericordia iudicioFor judgment without mercy to him that hath not done mercy. And mercy exalteth itself above judgment.
13. For judgment without mercy to him that hath shewed no mercy: mercy glorieth against judgment.
2:13. For judgment is without mercy toward him who has not shown mercy. But mercy exalts itself above judgment.
2:13. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment:

13: Ибо суд без милости не оказавшему милости; милость превозносится над судом.
2:13  ἡ γὰρ κρίσις ἀνέλεος τῶ μὴ ποιήσαντι ἔλεος· κατακαυχᾶται ἔλεος κρίσεως.
2:13. iudicium enim sine misericordia illi qui non fecit misericordiam superexultat autem misericordia iudicio
For judgment without mercy to him that hath not done mercy. And mercy exalteth itself above judgment.
2:13. For judgment is without mercy toward him who has not shown mercy. But mercy exalts itself above judgment.
2:13. For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.
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Adam Clarke: Commentary on the Bible - 1831
2:13: For he shall have judgment - He who shows no mercy to man, or, in other words, he who does not exercise himself in works of charity and mercy to his needy fellow creatures, shall receive no mercy at the hand of God; for he hath said, Blessed are the merciful, for they shall obtain mercy. The unmerciful therefore are cursed, and they shall obtain no mercy.
Mercy rejoiceth against judgment - These words are variously understood.
1. Mercy, the merciful man, the abstract for the concrete, exults over judgment, that is, he is not afraid of it, having acted according to the law of liberty, Thou shalt love thy neighbor as thyself.
2. Ye shall be exalted by mercy above judgment.
3. For he (God) exalts mercy above judgment.
4. A merciful man rejoices rather in opportunities of showing mercy, than in acting according to strict justice.
5. In the great day, though justice might condemn every man according to the rigour of the law, yet God will cause mercy to triumph over justice in bringing those into his glory who, for his sake, had fed the hungry, clothed the naked, ministered to the sick, and visited the prisoners. See what our Lord says, Matthew 25:31-46.
In the MSS. and versions there is a considerable variety of readings on this verse, and some of the senses given above are derived from those readings. The spirit of the saying may be found in another scripture, I will have mercy and not sacrifice - I prefer works of charity and mercy to every thing else, and especially to all acts of worship. The Royal Law, Thou shalt love thy neighbor as thyself, should particularly prevail among men, because of the miserable state to which all are reduced by sin, so that each particularly needs the help of his brother.
Albert Barnes: Notes on the Bible - 1834
2:13: For he shall have judgment without mercy, that hath showed no mercy - This is obviously an equitable principle, and is one which is everywhere found in the Bible. Pro 21:13. "Whoso stoppeth his ears at the cry of the poor, he also shall cry himself but will not be heard." Sa2 22:26-27, "with the merciful thou wilt show thyself merciful, and with the froward thou wilt show thyself unsavory." Compare Psa 18:25-26; Mat 6:15; Mat 7:1-2. The idea which the apostle seems to design to convey here is, that there will certainly be a judgment, and that we must expect that it will be conducted on equitable principles; that no mercy is to be shown when the character is not such that it will be proper that it should be; and that we should habitually feel in our conduct that God will be impartial, and should frame our lives accordingly.
And mercy rejoiceth against judgment - Margin, "glorieth." Greek Boasts, glories, or exults. The idea is that of glorying over, as where one is superior to another, or has gained a victory over another. The reference all along here is to the judgment, the trial of the great day; and the apostle is stating the principles on which the trial at that day will be conducted - on which one class shall be condemned, and the other acquitted and saved. In reference to one class, the wicked, he says that where there has been no mercy shown to others - referring to this as one evidence of piety - that is, where there is no true piety, there will be judgment without mercy; in the other case there will be, as it were, a triumph of mercy, or mercy will appear to have gained a victory over judgment. Strict justice would indeed plead for their condemnation, but the attribute of mercy will triumph, and they will be acquitted.
The attributes of mercy and justice would seem to come in conflict, but mercy would pRev_ail. This is a true statement of the plan of salvation, and of what actually occurs in the redemption of a sinner. Justice demands, as what is her due, that the sinner should be condemned; mercy pleads that he may be saved - and mercy pRev_ails. It is not uncommon that there seems to be a conflict between the two. In the dispensations of justice before human tribunals, this often occurs. Strict justice demands the punishment of the offender; and yet there are cases when mercy pleads, and when every man feels that it would be desirable that pardon should be extended to the guilty, and when we always rejoice if mercy triumphs. In such a case, for example, as that of Major Andre, this is strikingly seen. On the one hand, there was the undoubted proof that he was guilty; that he had been taken as a spy; that by the laws of war he ought to be put to death; that as what he had done had tended to the ruin of the American cause, and as such an act, if unpunished, would always expose an army to surprise and destruction, he ought, in accordance with the law of nations, to die.
On the other hand, there were his youth, his high attainments, his honorable connections, his brilliant hopes, all pleading that he might live, and that he might be pardoned. In the bosom of Washington, the promptings of justice and mercy thus came into collision. Both could not be gratified, and there seemed to be but one course to be pursued. His sense of justice was shown in the act by which he signed the death-warrant; his feelings of compassion in the fact that when he did it his eyes poured forth a flood of tears. How every generous feeling of our nature would have been gratified if mercy could have triumphed, and the youthful and accomplished officer could have been spared! In the plan of salvation, this does occur. Respect is done to justice, but mercy triumphs. Justice indeed pleaded for the condemnation of the sinner, but mercy interposed, and he is saved. Justice is not disregarded, for the great Redeemer of mankind has done all that is needful to uphold it; but there is the most free and full exercise of mercy, and, while the justice of God is maintained, every benevolent feeling in the breasts of all holy beings can be gratified in the salvation of countless thousands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: he: Jam 5:4; Gen 42:21; Jdg 1:7; Job 22:6-10; Pro 21:13; Isa 27:11; Mat 5:7; Mat 6:15, Mat 7:1, Mat 7:2, Mat 18:28-35, Mat 25:41-46; Luk 16:25
and: Psa 85:10; Jer 9:24; Eze 33:11; Mic 7:18; Eph 1:6, Eph 1:7, Eph 2:4-7; Jo1 4:8-16, Jo1 4:18, Jo1 4:19
rejoiceth: or, glorieth
Geneva 1599
2:13 For he shall have judgment without mercy, that hath shewed no (h) mercy; and mercy rejoiceth against judgment.
(h) He that is harsh and short with his neighbour, or else does not help him, he shall find God a hard and rough judge to him.
John Gill
2:13 For he shall have judgment without mercy,.... Strict justice, and no mercy shown him:
that hath showed no mercy; to the poor brethren, and distressed members of Christ, but has shown respect of persons to the hurt of the poor, and has despised and oppressed them, instead of relieving and comforting them; so the rich man, that neglected Lazarus at his gates, is refused a drop of water to cool his tongue; and the servant that cruelly insisted on his fellow servant's paying him all he owed, justly incurred the displeasure of his Lord, and was by him delivered to the tormentors; and that servant that beats his fellow servants will be cut asunder, and, have his portion with hypocrites; and such who have seen any of the brethren of Christ hungry, thirsty, naked, sick, and in prison, and have showed no regard for them, will hear, "Go, ye cursed, into everlasting fire":
and mercy rejoiceth against judgment; that is merciful men, who have shown mercy to the poor saints, will not be afraid of the awful judgment, but rather rejoice or glory, as the word signifies, in the view of it, since they will obtain mercy at that day, and hear, Come, ye blessed of my Father, &c. Mt 25:34 so the Ethiopic version renders it, he only shall glory in the day of judgment, who hath showed mercy; the Alexandrian copy reads in the imperative, "let mercy glory", &c. and the Syriac version, "be ye exalted by mercy over judgment".
John Wesley
2:13 Judgment without mercy shall be to him - In that day. Who hath showed no mercy - To his poor brethren. But the mercy of God to believers, answering to that which they have shown, will then glory over judgment.
Robert Jamieson, A. R. Fausset and David Brown
2:13 The converse of, "Blessed are the merciful, for they shall obtain mercy" (Mt 5:7). Translate, "The judgment (which is coming on all of us) shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been [BENGEL]. "Mercy" here corresponds to "love," Jas 2:8.
mercy rejoiceth against judgment--Mercy, so far from fearing judgment in the case of its followers, actually glorifieth against it, knowing that it cannot condemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards them, producing mercy on their part towards their fellow men, makes them to triumph over judgment, which all in themselves otherwise deserve.
2:142:14: Զի՞նչ օգուտ իցէ եղբա՛րք իմ, եթէ ասիցէ ոք հաւատս ունել՝ եւ գործս ո՛չ ունիցի. միթէ կարիցե՞ն հաւատքն ապրեցուցանել զնա։
14 Եղբայրնե՛ր իմ, օգուտն ի՞նչ է, եթէ մէկն ասի, թէ հաւատ ունի, սակայն հաւատն արտայայտող գործեր չունենայ: Միթէ հաւատը նրան կը կարողանա՞յ փրկել:
14 Ի՞նչ օգուտ է, եղբա՛յրներս, եթէ մէկը ըսէ թէ հաւատք ունի ու գործ չունենայ. միթէ հաւատքը կրնա՞յ փրկել զանիկա։
Զի՞նչ օգուտ իցէ, եղբարք իմ, եթէ ասիցէ ոք հաւատս ունել եւ գործս ոչ ունիցի. միթէ կարիցե՞ն հաւատքն ապրեցուցանել զնա:

2:14: Զի՞նչ օգուտ իցէ եղբա՛րք իմ, եթէ ասիցէ ոք հաւատս ունել՝ եւ գործս ո՛չ ունիցի. միթէ կարիցե՞ն հաւատքն ապրեցուցանել զնա։
14 Եղբայրնե՛ր իմ, օգուտն ի՞նչ է, եթէ մէկն ասի, թէ հաւատ ունի, սակայն հաւատն արտայայտող գործեր չունենայ: Միթէ հաւատը նրան կը կարողանա՞յ փրկել:
14 Ի՞նչ օգուտ է, եղբա՛յրներս, եթէ մէկը ըսէ թէ հաւատք ունի ու գործ չունենայ. միթէ հաւատքը կրնա՞յ փրկել զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Что пользы, братия мои, если кто говорит, что он имеет веру, а дел не имеет? может ли эта вера спасти его?
2:14  τί τὸ ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν, ἔργα δὲ μὴ ἔχῃ; μὴ δύναται ἡ πίστις σῶσαι αὐτόν;
2:14. Τί (What-one) ὄφελος, (a-benefit," ἀδελφοί ( Brethrened ) μου, (of-me,"ἐὰν (if-ever) πίστιν (to-a-trust) λέγῃ (it-might-forth,"τις (a-one,"ἔχειν (to-hold,"ἔργα (to-works) δὲ (moreover) μὴ (lest) ἔχῃ; (it-might-hold?"μὴ (Lest) δύναται ( it-ableth ) ἡ (the-one) πίστις (a-trust) σῶσαι (to-have-saved) αὐτόν; (to-it?"
2:14. quid proderit fratres mei si fidem quis dicat se habere opera autem non habeat numquid poterit fides salvare eumWhat shall it profit, my brethren, if a man say he hath faith, but hath not works? Shall faith be able to save him?
14. What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him?
2:14. My brothers, what benefit is there if someone claims to have faith, but he does not have works? How would faith be able to save him?
2:14. What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him:

14: Что пользы, братия мои, если кто говорит, что он имеет веру, а дел не имеет? может ли эта вера спасти его?
2:14  τί τὸ ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν, ἔργα δὲ μὴ ἔχῃ; μὴ δύναται ἡ πίστις σῶσαι αὐτόν;
2:14. quid proderit fratres mei si fidem quis dicat se habere opera autem non habeat numquid poterit fides salvare eum
What shall it profit, my brethren, if a man say he hath faith, but hath not works? Shall faith be able to save him?
2:14. My brothers, what benefit is there if someone claims to have faith, but he does not have works? How would faith be able to save him?
2:14. What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Апостол уже ранее показал, что истинная вера необходима и существенно выражается деятельною любовью к ближним, особенно помощью нуждающимся разного рода: I:27; указал равным образом высокое оправдывающее значение деятельной любви на суде Божием, II:13. Теперь, со ст. 14: до конца главы (до ст. 26: включительно), Апостол подробно раскрывает тот же момент христианского благочестия - момент деятельного осуществления верований ума и сердца. Вера, не свидетельствуемая соответствующею деятельностью, которая должна вытекать из веры, как следствие из своего основания, - такая вера ничтожна, мертва (ст. 17, 20, 26). Апостол во главе всех рассуждений прямо, хотя и в вопросительной форме, ставит основное положение о недостаточности одной теоретической веры для оправдания и спасения человека. "Говорил как бы так: покажи мне дело, по которому бы я придал бы тебе название верующего, ибо в этом дело веры... Если кто делом не докажет, что он верен Богу, такого не нужно и называть верным. Ибо не тот верен, кто просто называет себя Господним, но тот, кто любит Господа так, что за веру в него готов и на смерть" (блаж. Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Faith and Works.A. D. 61.
14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15 If a brother or sister be naked, and destitute of daily food, 16 And 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? 17 Even so faith, if it hath not works, is dead, being alone. 18 Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that faith without works is dead? 21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? 22 Seest thou how faith wrought with his works, and by works was faith made perfect? 23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. 24 Ye see then how that by works a man is justified, and not by faith only. 25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? 26 For as the body without the spirit is dead, so faith without works is dead also.

In this latter part of the chapter, the apostle shows the error of those who rested in a bare profession of the Christian faith, as if that would save them, while the temper of their minds and the tenour of their lives were altogether disagreeable to that holy religion which they professed. To let them see, therefore, what a wretched foundation they built their hopes upon, it is here proved at large that a man is justified, not by faith only, but by works. Now,

I. Upon this arises a very great question, namely, how to reconcile Paul and James. Paul, in his epistles to the Romans and Galatians, seems to assert the directly contrary thing to what James here lays down, saying if often, and with a great deal of emphasis, that we are justified by faith only and not by the works of the law. Amicæ scripturarum lites, utinam et nostræ--There is a very happy agreement between one part of scripture and another, notwithstanding seeming differences: it were well if the differences among Christians were as easily reconciled. "Nothing," says Mr. Baxter, "but men's misunderstanding the plain drift and sense of Paul's epistles, could make so many take it for a matter of great difficulty to reconcile Paul and James." A general view of those things which are insisted on by the Antinomians may be seen in Mr. Baxter's Paraphrase: and many ways might be mentioned which have been invented among learned men to make the apostles agree; but it may be sufficient only to observe these few things following:-- 1. When Paul says that a man is justified by faith, without the deeds of the law (Rom. iii. 28), he plainly speaks of another sort of work than James does, but not of another sort of faith. Paul speaks of works wrought in obedience to the law of Moses, and before men's embracing the faith of the gospel; and he had to deal with those who valued themselves so highly upon those works that they rejected the gospel (as Rom. x., at the beginning most expressly declares); but James speaks of works done in obedience to the gospel, and as the proper and necessary effects and fruits of sound believing in Christ Jesus. Both are concerned to magnify the faith of the gospel, as that which alone could save us and justify us; but Paul magnifies it by showing the insufficiency of any works of the law before faith, or in opposition to the doctrine of justification by Jesus Christ; James magnifies the same faith, by showing what are the genuine and necessary products and operations of it. 2. Paul not only speaks of different works from those insisted on by James, but he speaks of a quite different use that was made of good works from what is here urged and intended. Paul had to do with those who depended on the merit of their works in the sight of God, and thus he might well make them of no manner of account. James had to do with those who cried up faith, but would not allow works to be used even as evidence; they depended upon a bare profession, as sufficient to justify them; and with these he might well urge the necessity and vast importance of good works. As we must not break one table of the law, by dashing it against the other, so neither must we break in pieces the law and the gospel, by making them clash with one another: those who cry up the gospel so as to set aside the law, and those who cry up the law so as to set aside the gospel, are both in the wrong; for we must take our work before us; there must be both faith in Jesus Christ and good works the fruit of faith. 3. The justification of which Paul speaks is different from that spoken of by James; the one speaks of our persons being justified before God, the other speaks of our faith being justified before men: "Show me thy faith by thy works," says James, "let thy faith be justified in the eyes of those that behold thee by thy works;" but Paul speaks of justification in the sight of God, who justifies those only that believe in Jesus, and purely on account of the redemption that is in him. Thus we see that our persons are justified before God by faith, but our faith is justified before men by works. This is so plainly the scope and design of the apostle James that he is but confirming what Paul, in other places, says of his faith, that it is a laborious faith, and a faith working by love, Gal. v. 6; 1 Thess. i. 3; Titus iii. 8; and many other places. 4. Paul may be understood as speaking of that justification which is inchoate, James of that which is complete; it is by faith only that we are put into a justified state, but then good works come in for the completing of our justification at the last great day; then, Come you children of my Father--for I was hungry, and you gave me meat, &c.

II. Having thus cleared this part of scripture from every thing of a contradiction to other parts of it, let us see what is more particularly to be learnt from this excellent passage of James; we are taught,

1. That faith without works will not profit, and cannot save us. What doth it profit, my brethren, if a man say he hath faith, and have not works? Can faith save him? Observe here, (1.) That faith which does not save will not really profit us; a bare profession may sometimes seem to be profitable, to gain the good opinion of those who are truly good, and it may procure in some cases worldly good things; but what profit will this be, for any to gain the world and to lose their souls? What doth it profit?--Can faith save him? All things should be accounted profitable or unprofitable to us as they tend to forward or hinder the salvation of our souls. And, above all other things, we should take care thus to make account of faith, as that which does not profit, if it do not save, but will aggravate our condemnation and destruction at last. (2.) For a man to have faith, and to say he has faith, are two different things; the apostle does not say, If a man have faith without works, for that is not a supposable case; the drift of this place of scripture is plainly to show that an opinion, or speculation, or assent, without works, is not faith; but the case is put thus, If a man say he hath faith, &c. Men may boast of that to others, and be conceited of that in themselves, of which they are really destitute.

2. We are taught that, as love or charity is an operative principle, so is faith, and that neither of them would otherwise be good for any thing; and, by trying how it looks for a person to pretend he is very charitable who yet never does any works of charity, you may judge what sense there is in pretending to have faith without the proper and necessary fruits of it: "If a brother or a sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be you warmed and filled, notwithstanding you give them not those things which are needful to the body, what doth it profit? v. 15-17. What will such a charity as this, that consists in bare words, avail either you or the poor? Will you come before God with such empty shows of charity as these? You might as well pretend that your love and charity will stand the test without acts of mercy as think that a profession of faith will bear you out before God without works of piety and obedience. Even so faith, if it hath not works, is dead, being along," v. 17. We are too apt to rest in a bare profession of faith, and to think that this will save us; it is a cheap and easy religion to say, "We believe the articles of the Christian faith;" but it is a great delusion to imagine that this is enough to bring us to heaven. Those who argue thus wrong God, and put a cheat upon their own souls; a mock-faith is as hateful as mock-charity, and both show a heart dead to all real godliness. You may as soon take pleasure in a dead body, void of soul, or sense, or action, as God take pleasure in a dead faith, where there are no works.

3. We are taught to compare a faith boasting of itself without works and a faith evidenced by works, by looking on both together, to try how this comparison will work upon our minds. Yea, a man may say, Thou hast faith, and I have works. Show me thy faith without thy works, and I will show thee my faith by my works, v. 18. Suppose a true believer thus pleading with a boasting hypocrite, "Thou makest a profession, and sayest thou hast faith; I make no such boasts, but leave my works to speak for me. Now give any evidence of having the faith thou professest without works if thou canst, and I will soon let thee see how my works flow from faith and are the undoubted evidences of its existence." This is the evidence by which the scriptures all along teach men to judge both of themselves and others. And this is the evidence according to which Christ will proceed at the day of judgment. The dead were judged according to their works, Rev. xx. 12. How will those be exposed then who boast of that which they cannot evidence, or who go about to evidence their faith by any thing but works of piety and mercy!

4. We are taught to look upon a faith of bare speculation and knowledge as the faith of devils: Thou believest that there is one God; thou doest well; the devils also believe, and tremble, v. 19. That instance of faith which the apostle here chooses to mention is the first principle of all religion. "Thou believest that there is a God, against the atheists; and that there is but one God, against the idolaters; thou doest well: so far all is right. But to rest here, and take up a good opinion of thyself, or of thy state towards God, merely on account of thy believing in him, this will render thee miserable: The devils also believe, and tremble. If thou contentest thyself with a bare assent to articles of faith, and some speculations upon them, thus far the devils go. And as their faith and knowledge only serve to excite horror, so in a little time will thine." The word tremble is commonly looked upon as denoting a good effect of faith; but here it may rather be taken as a bad effect, when applied to the faith of devils. They tremble, not out of reverence, but hatred and opposition to that one God on whom they believe. To rehearse that article of our creed, therefore, I believe in God the Father Almighty, will not distinguish us from devils at last, unless we now give up ourselves to God as the gospel directs, and love him, and delight ourselves in him, and serve him, which the devils do not, cannot do.

5. We are taught that he who boasts of faith without works is to be looked upon at present as a foolish condemned person. But wilt thou know, O vain man, that faith without works is dead? v. 20. The words translated vain man--anthrope kene, are observed to have the same signification with the word Raca, which must never be used to private persons, or as an effect of anger (Matt. v. 22), but may be used as here, to denote a just detestation of such a sort of men as are empty of good works, and yet boasters of their faith. And it plainly declares them fools and abjects in the sight of God. Faith without works is said to be dead, not only as void of all those operations which are the proofs of spiritual life, but as unavailable to eternal life: such believers as rest in a bare profession of faith are dead while they live.

6. We are taught that a justifying faith cannot be without works, from two examples, Abraham and Rahab.

(1.) The first instance is that of Abraham, the father of the faithful, and the prime example of justification, to whom the Jews had a special regard (v. 21): Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Paul, on the other hand, says (in ch. 4 of the epistle to the Romans) that Abraham believed, and it was counted to him for righteousness. But these are well reconciled, by observing what is said in Heb. 11, which shows that the faith both of Abraham and Rahab was such as to produce those good works of which James speaks, and which are not to be separated from faith as justifying and saving. By what Abraham did, it appeared that he truly believed. Upon this footing, the words of God himself plainly put this matter. Gen. xxii. 16, 17, Because thou hast done this thing, and hast not withheld thy son, thine only son; therefore in blessing I will bless thee. Thus the faith of Abraham was a working faith (v. 22), it wrought with his works, and by works was made perfect. And by this means you come to the true sense of that scripture which saith, Abraham believed God, and it was imputed unto him for righteousness, v. 23. And thus he became the friend of God. Faith, producing such works, endeared him to the divine Being, and advanced him to very peculiar favours and intimacies with God. It is a great honour done to Abraham that he is called and counted the friend of God. You see then (v. 24) how that by works a man is justified (comes into such a state of favour and friendship with God), and not by faith only; not by a bare opinion, or profession, or believing without obeying, but by having such a faith as is productive of good works. Now besides the explication of this passage and example, as thus illustrating and supporting the argument James is upon, many other useful lessons may be learned by us from what is here said concerning Abraham. [1.] Those who would have Abraham's blessings must be careful to copy after his faith: to boast of being Abraham's seed will not avail any, if they do not believe as he did. [2.] Those works which evidence true faith must to works of self-denial, and such as God himself commands (as Abraham's offering up his son, his only son, was), and not such works as are pleasing to flesh and blood and may serve our interest, or are the mere fruits of our own imagination and devising. [3.] What we piously purpose and sincerely resolve to do for God is accepted as if actually performed. Thus Abraham is regarded as offering up his son, though he did not actually proceed to make a sacrifice of him. It was a done thing in the mind, and spirit, and resolution of Abraham, and God accepts it as if fully performed and accomplished. [4.] The actings of faith make it grow perfect, as the truth of faith makes it act. [5.] Such an acting faith will make others, as well as Abraham, friends of God. Thus Christ says to his disciples, I have called you friends, John xv. 15. All transactions between God and the truly believing soul are easy, pleasant, and delightful. There is one will and one heart, and there is a mutual complacency. God rejoiceth over those who truly believe, to do them good; and they delight themselves in him.

(2.) The second example of faith's justifying itself and us with and by works is Rahab: Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? v. 25. The former instance was of one renowned for his faith all his life long, This is of one noted for sin, whose faith was meaner and of a much lower degree; so that the strongest faith will not do, nor the meanest be allowed to go without works. Some say that the word here rendered harlot was the proper name of Rahab. Others tell us that it signifies no more than a hostess, or one who keeps a public house, with whom therefore the spies lodged. But it is very probable that her character was infamous; and such an instance is mentioned to show that faith will save the worst, when evidenced by proper works; and it will not save the best without such works as God requires. This Rahab believed the report she had heard of God's powerful presence with Israel; but that which proved her faith sincere was, that, to the hazard of her life, she received the messengers, and sent them out another way. Observe here, [1.] The wonderful power of faith in transforming and changing sinners. [2.] The regard which an operative faith meets with from God, to obtain his mercy and favour. [3.] Where great sins are pardoned, there must prefer the honour of God and the good of his people before the preservation of her own country. Her former acquaintance must be discarded, her former course of life entirely abandoned, and she must give signal proof and evidence of this before she can be in a justified state; and even after she is justified, yet her former character must be remembered; not so much to her dishonour as to glorify the rich grace and mercy of God. Though justified, she is called Rahab the harlot.

7. And now, upon the whole matter, the apostle draws this conclusion, As the body without the spirit is dead, so faith without works is dead also, v. 26. These words are read differently; some reading them, As the body without the breath is dead, so is faith without works: and then they show that works are the companions of faith, as breathing is of life. Others read them, As the body without the soul is dead, so faith without works is dead also: and then they show that as the body has no action, nor beauty, but becomes a loathsome carcass, when the soul is gone, so a bare profession without works is useless, yea, loathsome and offensive. Let us then take head of running into extremes in this case. For, (1.) The best works, without faith, are dead; they want their root and principle. It is by faith that any thing we do is really good, as done with an eye to God, in obedience to him, and so as to aim principally at his acceptance. (2.) The most plausible profession of faith, without works, is dead: as the root is dead when it produces nothing green, nothing of fruit. Faith is the root, good works are the fruits, and we must see to it that we have both. We must not think that either, without the other, will justify and save us. This is the grace of God wherein we stand, and we should stand to it.
Adam Clarke: Commentary on the Bible - 1831
2:14: What doth it profit - though a man say he hath faith - We now come to a part of this epistle which has appeared to some eminent men to contradict other portions of the Divine records. In short, it has been thought that James teaches the doctrine of justification by the merit of good works, while Paul asserts this to be insufficient, and that man is justified by faith. Luther, supposing that James did actually teach the doctrine of justification by works, which his good sense showed him to be absolutely insufficient for salvation, was led to condemn the epistle in toto, as a production unauthenticated by the Holy Spirit, and consequently worthy of no regard; he therefore termed it epistola straminea, a chaffy epistle, an epistle of straw, fit only to be burnt. Learned men have spent much time in striving to reconcile these two writers, and to show that St. Paul and St. James perfectly accord; one teaching the pure doctrine, the other guarding men against the abuse of it. Mr. Wesley sums the whole up in the following words, with his usual accuracy and precision: "From Jam 1:22 the apostle has been enforcing Christian practice. He now applies to those who neglect this under the pretense of faith. St. Paul had taught that a man is justified by faith without the works of the law. This some already began to wrest to their own destruction. Wherefore St. James, purposely repeating, Jam 1:21, Jam 1:23, Jam 1:25, the same phrases, testimonies, and examples which St. Paul had used, Rom 4:3; Heb 11:17, Heb 11:31, refutes not the doctrine of St. Paul, but the error 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. This verse is a summary of what follows: What profiteth it, is enlarged on, Jam 2:15-17; though a man say, Jam 2:18, Jam 2:19; can that faith save him? Jam 2:20. It is not though he have faith, but though he say, I 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 neighbor." - Explanatory notes.
That St James quotes the same scriptures, and uses the same phrases, testimonies, and examples which St. Paul has done, is fully evident; but it does not follow that he wrote after St. Paul. It is possible that one had seen the epistle of the other; but if so, it is strange that neither of them should quote the other. That St. Paul might write to correct the abuses of St. James' doctrine is as possible as that James wrote to prevent St. Paul's doctrine from being abused; for there were Antinomians in the Church in the time of St. James, as there were Pharisaic persons in it at the time of St. Paul. I am inclined to think that James is the elder writer, and rather suppose that neither of them had ever seen the other's epistle. Allowing them both to be inspired, God could teach each what was necessary for the benefit of the Church, without their having any knowledge of each other. See the preface to this epistle.
As the Jews in general were very strenuous in maintaining the necessity of good works or righteousness in order to justification, wholly neglecting the doctrine of faith, it is not to be wondered at that those who were converted, and saw the absolute necessity of faith in order to their justification, should have gone into the contrary extreme.
Can faith save him? - That is, his profession of faith; for it is not said that he has faith, but that he says, I have faith. St. James probably refers to that faith which simply took in the being and unity of God. See on Jam 2:19, Jam 2:24, Jam 2:25.
Albert Barnes: Notes on the Bible - 1834
2:14: What doth it profit, my brethren, though a man say he hath faith? - The apostle here returns to the subject adverted to in Jam 1:22-27, the importance of a practical attention to the duties of religion, and the assurance that men cannot be saved by a mere speculative opinion, or merely by holding correct sentiments. He doubtless had in his eye those who abused the doctrine of justification by faith, by holding that good works are unnecessary to salvation, provided they maintain an orthodox belief. As this abuse probably existed in the time of the apostles, and as the Holy Ghost saw that there would be danger that in later times the great and glorious doctrine of justification by faith would be thus abused, it was important that the error should be rebuked, and that the doctrine should be distinctly laid down that good works are necessary to salvation. The apostle, therefore, in the question before us, implicitly asserts that faith would not "profit" at all unless accompanied with a holy life, and this doctrine he proceeds to illustrate in the following verses, See the analysis of this chapter; and Introduction, Section 5, (2). In order to a proper interpretation of this passage, it should be observed that the stand-point from which the apostle views this subject is not before a man is converted, inquiring in what way he may be justified before God, or on what ground his sins may be forgiven; but it is after a man is converted, showing that that faith can have no value which is not followed by good works; that is, that it is not real faith, and that good works are necessary if a man would have evidence that he is justified. Thus understood, all that James says is in entire accordance with what is taught elsewhere in the New Testament.
Can faith save him? - It is implied in this question that faith cannot save him, for very often the most emphatic way of making an affirmation is by asking a question. The meaning here is, that that faith which does not produce good works, or which would not produce holy living if fairly acted out, will save no man, for it is not genuine faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: What: Jam 2:16; Jer 7:8; Rom 2:25; Co1 13:3; Ti1 4:8; Heb 13:9
though: Jam 2:18, Jam 2:26, Jam 1:22-25; Mat 5:20, Mat 7:21-23, Mat 7:26, Mat 7:27; Luk 6:49; Act 8:13, Act 8:21, Act 15:9; Co1 13:2, Co1 16:22; Gal 5:6, Gal 5:13; Th1 1:3; Ti1 1:5; Tit 1:16, Tit 3:8; Heb 11:7, Heb 11:8, Heb 11:17; Pe2 1:5; Jo1 5:4, Jo1 5:5
can: Co1 15:2; Eph 2:8-10
Geneva 1599
2:14 (8) What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
(8) The fifth place which follows very well with the former treatise, concerning a true and living faith. The proposition of the place is this: Faith which does not bring forth works is not that faith by means of which we are justified, but an false image of that faith, or else this: they who do not show the effects of faith are not justified by faith.
John Gill
2:14 What doth it profit, my brethren,.... The apostle having finished his discourse on respect of persons, and the arguments he used to dissuade from it, by an easy transition passes to treat upon faith and works, showing that faith without works, particularly without works of mercy, is of no profit and advantage:
though a man say he hath faith, and have not works? it is clear that the apostle is not speaking of true faith, for that, in persons capable of performing them, is not without works; it is an operative grace; it works by love and kindness, both to Christ, and to his members; but of a profession of faith, a mere historical one, by which a man, at most, assents to the truth of things, as even devils do, Jas 2:19 and only says he has faith, but has it not; as Simon Magus, who said he believed, but did not.
Can faith save him? such a faith as this, a faith without works, an historical one, a mere profession of faith, which lies only in words, and has no deeds, to show the truth and genuineness of it. True faith indeed has no causal influence on salvation, or has any virtue and efficacy in itself to save; Christ, object of faith, is the only cause and author of salvation; faith is only that grace which receives a justifying righteousness, the pardon of sin, adoption, and a right to the heavenly inheritance; but it does not justify, nor pardon, nor adopt, nor give the right to the inheritance, but lays hold on, and claims these, by virtue of the gift of grace; and it has spiritual and eternal salvation inseparably connected with it; but as for the other faith, a man may have it, and be in the gall of bitterness, and bond of iniquity; he may have all faith in that sense, and be nothing; it is no other than the devils themselves have; and so he may have it, and be damned.
John Wesley
2:14 From Jas 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 (Jas 2:21, Jas 2:23, Jas 2:25) the same phrases, testimonies, and examples, which St. Paul had used, Rom 4:3, Heb 11:17, Heb 11:31, refutes not the doctrine of St. Paul, but the error 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, Acts 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, Jas 2:15-17; though a man say, Jas 2:18-19 can that faith save him? Jas 2:20.
Tit 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.
Robert Jamieson, A. R. Fausset and David Brown
2:14 James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (Jas 2:1), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (Rom 2:3, Rom 2:13, Rom 2:23). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare Jas 2:21, Jas 2:23, Jas 2:25, with Rom 4:3; Heb 11:17, Heb 11:31; and Jas 2:14, Jas 2:24, with Rom 3:28; Gal 2:16). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul's doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (Tit 2:14; Tit 3:8). "Believing and doing are blood relatives" [RUTHERFORD].
What doth it profit--literally, "What is the profit?"
though a man say--James' expression is not, "If a man have faith," but "if a man say he hath faith"; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptized," and yet had "neither part nor lot in this matter," for his "heart," as his words and works evinced, was not right in the sight of God. ALFORD wrongly denies that "say" is emphatic. The illustration, Jas 2:16, proves it is: "If one of you say" to a naked brother, "Be ye warmed, notwithstanding ye give not those things needful." The inoperative profession of sympathy answering to the inoperative profession of faith.
can faith save him--rather, "can such a faith (literally, 'the faith') save him?"--the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called "wisdom," though not true wisdom, Jas 3:15. The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.
2:152:15: Եթէ եղբայր ոք կամ քոյր՝ իցեն մե՛րկք կամ կարօտեալ աւո՛ւրն կերակրոյ[2923], [2923] Ոմանք. Մերկ կամ կարօտեալք աւուրն կերակրոց։
15 Եթէ մի եղբայր կամ քոյր մերկ լինեն կամ օրուայ ուտելիքի կարօտ,
15 Եթէ եղբայր մը կամ քոյր մը մերկ ըլլայ կամ օրուան կերակուրին կարօտ
Եթէ եղբայր ոք կամ քոյր իցեն մերկք կամ կարօտեալ աւուրն կերակրոյ:

2:15: Եթէ եղբայր ոք կամ քոյր՝ իցեն մե՛րկք կամ կարօտեալ աւո՛ւրն կերակրոյ[2923],
[2923] Ոմանք. Մերկ կամ կարօտեալք աւուրն կերակրոց։
15 Եթէ մի եղբայր կամ քոյր մերկ լինեն կամ օրուայ ուտելիքի կարօտ,
15 Եթէ եղբայր մը կամ քոյր մը մերկ ըլլայ կամ օրուան կերակուրին կարօտ
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: Если брат или сестра наги и не имеют дневного пропитания,
2:15  ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς,
2:15. ἐὰν (If-ever) ἀδελφὸς (brethrened) ἢ (or) ἀδελφὴ (brethrened) γυμνοὶ ( stripped ) ὑπάρχωσιν (they-might-first-under) καὶ (and) λειπόμενοι ( being-remaindered ) τῆς (of-the-one) ἐφημέρου (of-dayed-upon) τροφῆς, (of-a-nourishing,"
2:15. si autem frater aut soror nudi sunt et indigent victu cotidianoAnd if a brother or sister be naked and want daily food:
15. If a brother or sister be naked, and in lack of daily food,
2:15. So if a brother or sister is naked and daily in need of food,
2:15. If a brother or sister be naked, and destitute of daily food,
If a brother or sister be naked, and destitute of daily food:

15: Если брат или сестра наги и не имеют дневного пропитания,
2:15  ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς,
2:15. si autem frater aut soror nudi sunt et indigent victu cotidiano
And if a brother or sister be naked and want daily food:
2:15. So if a brother or sister is naked and daily in need of food,
2:15. If a brother or sister be naked, and destitute of daily food,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Указанную (ст. 14) бесполезность одной бездеятельной веры для оправдания и спасения человека св. Апостол теперь, ст. 15-16: (как и выше ст. 3-4), разъясняет на конкретном примере благожелательного и сочувственного, но не выражающегося ни в каком добром деле, отношения человека к нуждающимся в предметах первой необходимости - одежде и пище; как такое, словесное лишь, сочувствие к беде ближнего не приносит пользы ни последнему, ни человеку, выражающему свое сострадание лишь словесным участием, так и вера, не сопровождающаяся добрыми, отвечающими природе веры делами, бесполезна, как лишенная внутренней жизненной силы, как вера призрачная, мертвая: h pistiV, ean mh ech, nekra esti caq eauthn. Из последнего выражения ст. 17: kaq eauthn, слав. о себе, равно и из всего контекста речи Апостола очевидно, что, по воззрению его, дела (добрые) стоят в органической связи с верою, вытекают или возрастают из веры, как плоды от жизнеспособного корня. Коль скоро нет этих плодов веры, необходимо ожидаемых по роду дерева веры, это - верный знак того, что самый корень дерева сух, лишен жизненных соков. Таким образом, дела суть доказательства жизненности веры (ст. 17, см. 20: и 26).
Adam Clarke: Commentary on the Bible - 1831
2:15: If a brother or sister be naked - That is, ill-clothed; for γυμνος, naked, has this meaning in several parts of the New Testament, signifying bad clothing, or the want of some particular article of dress. See Mat 25:36, Mat 25:38, Mat 25:43, Mat 25:44, and Joh 21:7. It has the same comparative signification in most languages.
Albert Barnes: Notes on the Bible - 1834
2:15: If a brother or sister be naked ... - The comparison in these verses is very obvious and striking. The sense is, that faith in itself, without the acts that correspond to it, and to which it would prompt, is as cold, and heartless, and unmeaning, and useless, as it would be to say to one who was destitute of the necessaries of life, depart in peace." In itself considered, it might seem to have something that was good; but it would answer none of the purposes of faith unless it should prompt to action. In the case of one who was hungry or naked, what he wanted was not good wishes or kind words merely, but the acts to which good wishes and kind words prompt. And so in religion, what is wanted is not merely the abstract state of mind which would be indicated by faith, but the life of goodness to which it ought to lead. Good wishes and kind words, in order to make them what they should be for the welfare of the world, should be accompanied with corresponding action. So it is with faith. It is not enough for salvation without the benevolent and holy acts to which it would prompt, any more than the good wishes and kind words of the benevolent are enough to satisfy the wants of the hungry, and to clothe the naked, without correspondent action. Faith is not and cannot be shown to be genuine, unless it is accompanied with corresponding acts; as our good wishes for the poor and needy can be shown to be genuine, when we have the means of aiding them, only by actually ministering to their necessities. In the one case, our wishes would be shown to be unmeaning and heartless; in the other, our faith would be equally so. In regard to this passage, therefore, it may be observed:
(1) That in fact faith is of no more value, and has no more evidence of genuineness when it is unaccompanied with good works, than such empty wishes for the welfare of the poor would be when unaccompanied with the means of relieving their wants. Faith is designed to lead to good works. It is intended to produce a holy life; a life of activity in the service of the Saviour. This is its very essence; it is what it always produces when it is genuine. Religion is not designed to be a cold abstraction; it is to be a living and vivifying principle.
(2) there is a great deal of that kindness and charity in the world which is expressed by mere good wishes. If we really have not the means of relieving the poor and the needy, then the expression of a kind wish may be in itself an alleviation to their sorrows, for even sympathy in such a case is of value, and it is much to us to know that others feel for us; but if we have the means, and the object is a worthy one, then such expressions are mere mockery, and aggravate rather than soothe the feelings of the sufferer. Such wishes will neither clothe nor feed them; and they will only make deeper the sorrows which we ought to heal. But how much of this is there in the world, when the sufferer cannot but feel that all these wishes, however kindly expressed, are hollow and false, and when he cannot but feel that relief would be easy!
(3) in like manner there is much of this same kind of worthless faith in the world - faith that is dead; faith that produces no good works; faith that exerts no practical influence whatever on the life. The individual professes indeed to believe the truths of the gospel; he may be in the church of Christ; he would esteem it a gross calumny to be spoken of as an infidel; but as to any influence which his faith exerts over him, his life would be the same if he had never heard of the gospel. There is not one of the truths of religion which is bodied forth in his life; not a deed to which he is prompted by religion; not an act which could not be accounted for on the supposition that he has no true piety. In such a case, faith may with propriety be said to be dead.
Being alone - Margin, "by itself." The sense is, "being by itself:" that is, destitute of any accompanying fruits or results, it shows that it is dead. That which is alive bodies itself forth, produces effects, makes itself visible; that which is dead produces no effect, and is as if it were not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: Jam 2:5; Job 31:16-21; Isa 58:7, Isa 58:10; Eze 18:7; Mat 25:35-40; Mar 14:7; Luk 3:11; Act 9:29; Heb 11:37
Geneva 1599
2:15 (9) If a brother or sister be naked, and destitute of daily food,
(9) The first reason taken from a comparison: if a man says to one who is hungry "Fill your belly" and yet gives him nothing, this is not true charity. If a man says he believes and does not bring forth works of his faith, this is not true faith, but truly a dead thing called with the name of faith, of which no man has room to brag, unless he will openly incur reprehension, since the cause is understood by the effects.
John Gill
2:15 If a brother or sister,.... A Christian man or woman, a fellow member of a church of Christ; for this relation is to be understood in a spiritual sense, though it does not exclude such who are in this relation in a natural sense:
be naked; or clothed in rags, or in very mean and sordid apparel, such as will neither keep them warm, nor clean and decent; for they must not be supposed to be entirely naked, but to be in a very uncomfortable and indecent garb:
and destitute of daily food; have not food sufficient for the day; or aught to support nature with, and yield them proper refreshment and nourishment.
Robert Jamieson, A. R. Fausset and David Brown
2:15 The Greek is, "But if," &c.: the "But" taking up the argument against such a one as "said he had faith, and yet had not works," which are its fruits.
a brother, &c.--a fellow Christian, to whom we are specially bound to give help, independent of our general obligation to help all our fellow creatures.
be--The Greek implies, "be found, on your access to them."
2:162:16: ասիցէ ոք ՚ի ձէնջ ցնոսա. Երթա՛յք խաղաղութեա՛մբ ջեռարո՛ւք եւ յագեցարո՛ւք. եւ տայցէ՛ք ո՛չ նոցա զպէտս մարմնոյն, զի՞նչ օգուտ իցէ[2924]։ [2924] Ոմանք. Եւ ասիցէ ոք ցնոսա ՚ի ձէնջ... եւ տացէք ոչ նոցա։ Ոսկան. Գնացէք խաղաղութեամբ։
16 եւ ձեզնից մէկը նրանց ասի՝ «Գնացէ՛ք խաղաղութեամբ, տաքացէ՛ք եւ յագեցէ՛ք», եւ դուք նրանց չտաք մարմնին անհրաժեշտ բաները, ի՞նչ օգուտ է:
16 Ու ձեզմէ մէկը անոնց ըսէ. «Գացէ՛ք խաղաղութեամբ, տաքցէ՛ք ու կշտացէ՛ք», բայց մարմնին պէտք եղած բաները անոնց չտայ, ի՞նչ օգուտ ունի։
ասիցէ ոք ի ձէնջ ցնոսա. Երթայք խաղաղութեամբ, ջեռարուք եւ յագեցարուք. եւ տայցէք ոչ նոցա զպէտս մարմնոյն, զի՞նչ օգուտ իցէ:

2:16: ասիցէ ոք ՚ի ձէնջ ցնոսա. Երթա՛յք խաղաղութեա՛մբ ջեռարո՛ւք եւ յագեցարո՛ւք. եւ տայցէ՛ք ո՛չ նոցա զպէտս մարմնոյն, զի՞նչ օգուտ իցէ[2924]։
[2924] Ոմանք. Եւ ասիցէ ոք ցնոսա ՚ի ձէնջ... եւ տացէք ոչ նոցա։ Ոսկան. Գնացէք խաղաղութեամբ։
16 եւ ձեզնից մէկը նրանց ասի՝ «Գնացէ՛ք խաղաղութեամբ, տաքացէ՛ք եւ յագեցէ՛ք», եւ դուք նրանց չտաք մարմնին անհրաժեշտ բաները, ի՞նչ օգուտ է:
16 Ու ձեզմէ մէկը անոնց ըսէ. «Գացէ՛ք խաղաղութեամբ, տաքցէ՛ք ու կշտացէ՛ք», բայց մարմնին պէտք եղած բաները անոնց չտայ, ի՞նչ օգուտ ունի։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: а кто-нибудь из вас скажет им: 'идите с миром, грейтесь и питайтесь', но не даст им потребного для тела: что пользы?
2:16  εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν, ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί τὸ ὄφελος;
2:16. εἴπῃ (it-might-have-had-said) δέ (moreover,"τις (a-one,"αὐτοῖς (unto-them) ἐξ (out) ὑμῶν (of-ye,"Ὑπάγετε (Ye-should-lead-under) ἐν (in) εἰρήνῃ, (unto-a-peace,"θερμαίνεσθε (ye-should-be-heated) καὶ (and) χορτάζεσθε, (ye-should-be-victualaged-to,"μὴ (lest) δῶτε (ye-might-have-had-given) δὲ (moreover) αὐτοῖς (unto-them) τὰ (to-the-ones) ἐπιτήδεια ( to-avail-belonged-upon ) τοῦ (of-the-one) σώματος, (of-a-body,"τί (what-one) ὄφελος; (a-benefit?"
2:16. dicat autem aliquis de vobis illis ite in pace calefacimini et saturamini non dederitis autem eis quae necessaria sunt corporis quid proderitAnd one of you say to them: Go in peace, be ye warmed and filled; yet give them not those things that are necessary for the body, what shall it profit?
16. and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit?
2:16. and if anyone of you were to say to them: “Go in peace, keep warm and nourished,” and yet not give them the things that are necessary for the body, of what benefit is this?
2:16. And 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?
And 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:

16: а кто-нибудь из вас скажет им: 'идите с миром, грейтесь и питайтесь', но не даст им потребного для тела: что пользы?
2:16  εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν, ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί τὸ ὄφελος;
2:16. dicat autem aliquis de vobis illis ite in pace calefacimini et saturamini non dederitis autem eis quae necessaria sunt corporis quid proderit
And one of you say to them: Go in peace, be ye warmed and filled; yet give them not those things that are necessary for the body, what shall it profit?
2:16. and if anyone of you were to say to them: “Go in peace, keep warm and nourished,” and yet not give them the things that are necessary for the body, of what benefit is this?
2:16. And 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?
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Adam Clarke: Commentary on the Bible - 1831
2:16: Be ye warmed and filled - Your saying so to them, while you give them nothing, will just profit them as much as your professed faith, without those works which are the genuine fruits of true faith, will profit you in the day when God comes to sit in judgment upon your soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: one: Job 22:7-9; Pro 3:27, Pro 3:28; Mat 14:15, Mat 14:16, Mat 15:32, Mat 25:42-45; Rom 12:9; Co2 8:8; Jo1 3:16-18
what: Jam 2:14
John Gill
2:16 And one of you say unto them,.... That is, one of the same faith, and in the same communion and church fellowship.
Depart in peace; wishing them all prosperity and happiness, inward and outward:
be ye warmed and filled; clothed and fed; signifying, that they wished them all the accommodations of life:
notwithstanding ye give them not those things which are needful for the body; neither clothes to wear, nor food to eat; nothing to warm their bodies, or fill their bellies:
what doth it profit? the Ethiopic version reads, "what doth it profit them?" either the poor brother, or sister, to whom these good words are given, and nothing else; for these will neither warm them, nor fill them; or the persons themselves, that say these tidings to them: and the apostle, by this instance, shows, that as that charity which lies only in words, and in tongue, and not in deed, and in truth, is unprofitable, and good for nothing, even to them that profess it; so that faith, which a man says he has, and yet is without works, is alike unprofitable unto him.
Robert Jamieson, A. R. Fausset and David Brown
2:16 The habit of receiving passively sentimental impressions from sights of woe without carrying them out into active habits only hardens the heart.
one of you--James brings home the case to his hearers individually.
Depart in peace--as if all their wants were satisfied by the mere words addressed to them. The same words in the mouth of Christ, whose faith they said they had, were accompanied by efficient deeds of love.
be . . . warmed--with clothing, instead of being as heretofore "naked" (Jas 2:15; Job 31:20).
filled--instead of being "destitute of food" (Mt 15:37).
what doth it profit--concluding with the same question as at the beginning, Jas 2:14. Just retribution: kind professions unaccompanied with corresponding acts, as they are of no "profit" to the needy object of them, so are of no profit to the professor himself. So faith consisting in mere profession is unacceptable to God, the object of faith, and profitless to the possessor.
2:172:17: Սոյնպէս եւ հաւատք՝ եթէ գործս ո՛չ ունիցին, մեռեա՛լ են առանձինն[2925]։ [2925] Ոմանք. Նոյնպէս եւ հաւ՛՛... մեռեալ իցեն առանձին։
17 Նոյնպէս եւ հաւատը. եթէ նա գործեր չունի, առանձինն մեռած է:
17 Այսպէս ալ հաւատքը, եթէ իրեն հետ գործ չունենայ, առանձինն մեռած է։
Սոյնպէս եւ հաւատք եթէ գործս ոչ ունիցին, մեռեալ են առանձինն:

2:17: Սոյնպէս եւ հաւատք՝ եթէ գործս ո՛չ ունիցին, մեռեա՛լ են առանձինն[2925]։
[2925] Ոմանք. Նոյնպէս եւ հաւ՛՛... մեռեալ իցեն առանձին։
17 Նոյնպէս եւ հաւատը. եթէ նա գործեր չունի, առանձինն մեռած է:
17 Այսպէս ալ հաւատքը, եթէ իրեն հետ գործ չունենայ, առանձինն մեռած է։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: Так и вера, если не имеет дел, мертва сама по себе.
2:17  οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθ᾽ ἑαυτήν.
2:17. οὕτως (Unto-the-one-this) καὶ (and) ἡ (the-one) πίστις, (a-trust,"ἐὰν (if-ever) μὴ (lest) ἔχῃ (it-might-hold) ἔργα, (to-works,"νεκρά (en-deaded) ἐστιν (it-be) καθ' (down) ἑαυτήν. (to-self)
2:17. sic et fides si non habeat opera mortua est in semet ipsamSo faith also, if it have not works, is dead in itself.
17. Even so faith, if it have not works, is dead in itself.
2:17. Thus even faith, if it does not have works, is dead, in and of itself.
2:17. Even so faith, if it hath not works, is dead, being alone.
Even so faith, if it hath not works, is dead, being alone:

17: Так и вера, если не имеет дел, мертва сама по себе.
2:17  οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθ᾽ ἑαυτήν.
2:17. sic et fides si non habeat opera mortua est in semet ipsam
So faith also, if it have not works, is dead in itself.
2:17. Thus even faith, if it does not have works, is dead, in and of itself.
2:17. Even so faith, if it hath not works, is dead, being alone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:17: If it hath not works, is dead - The faith that does not produce works of charity and mercy is without the living principle which animates all true faith, that is, love to God and love to man. They had faith, such as a man has who credits a well-circumstanced relation because it has all the appearance of truth; but they had nothing of that faith that a sinner, convinced of his sinfulness, God's purity, and the strictness of the Divine laws, is obliged to exert in the Lord Jesus, in order to be saved from his sins.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: so: Jam 2:14, Jam 2:19, Jam 2:20, Jam 2:26; Co1 13:3, Co1 13:13; Th1 1:3; Ti1 1:5; Pe2 1:5-9
alone: Gr. by itself
John Gill
2:17 Even so faith, if it hath not works, is dead, being alone. It is like a lifeless carcass, a body without a soul, Jas 2:26 for as works, without faith, are dead works, so faith, without works, is a dead faith, and not like the lively hope and faith of regenerated persons: and indeed, such who have no other faith than this are dead in trespasses and sins; not that works are the life of faith, or that the life of faith lies in, and flows from works; but, as Dr. Ames observes (b), good works are second acts, necessarily flowing from the life of faith; to which may be added, and by these faith appears to be living, lively and active, or such who perform them appear to be true and living believers.
(b) Medulla Theolog. l. 2. c. 7. sect. 35.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
2:17 faith . . . being alone--ALFORD joins "is dead in itself." So BENGEL, "If the works which living faith produces have no existence, it is a proof that faith itself (literally, 'in respect to itself') has no existence; that is, that what one boasts of as faith, is dead." "Faith" is said to be "dead in itself," because when it has works it is alive, and it is discerned to be so, not in respect to its works, but in respect to itself. English Version, if retained, must not be understood to mean that faith can exist "alone" (that is, severed from works), but thus: Even so presumed faith, if it have not works, is dead, being by itself "alone," that is, severed from works of charity; just as the body would be "dead" if alone, that is, severed from the spirit (Jas 2:26). So ESTIUS.
2:182:18: Այլ թերեւս ասիցէ ոք. եթէ դու հաւատս ունիս՝ եւ ես գո՛րծս ունիմ. ցո՛յց ինձ զհաւատսն քո առանց գործոց, եւ ես ցուցի՛ց քեզ ՚ի գործոց իմոց զհաւատսն[2926]։ [2926] Ոսկան. ՚Ի գործոց իմոց զհաւատս իմ։
18 Բայց թերեւս մէկն ասի. «Դու հաւատ ունես, իսկ ես՝ գործեր. ցո՛յց տուր ինձ քո հաւատը առանց գործերի, եւ ես քեզ ցոյց կը տամ իմ հաւատը գործերով»:
18 Նաեւ կրնայ մէկը ըսել թէ՝ «Դուն հաւատք ունիս, ես ալ գործեր ունիմ. դուն քու հաւատքդ ցուցուր ինծի առանց գործերու ու ես քեզի ցուցնեմ իմ հաւատքս իմ գործերովս»։
Այլ թերեւս ասիցէ ոք, եթէ` Դու հաւատս ունիս, եւ ես գործս ունիմ. ցոյց ինձ զհաւատսն քո առանց գործոց, եւ ես ցուցից քեզ ի գործոց իմոց զհաւատսն:

2:18: Այլ թերեւս ասիցէ ոք. եթէ դու հաւատս ունիս՝ եւ ես գո՛րծս ունիմ. ցո՛յց ինձ զհաւատսն քո առանց գործոց, եւ ես ցուցի՛ց քեզ ՚ի գործոց իմոց զհաւատսն[2926]։
[2926] Ոսկան. ՚Ի գործոց իմոց զհաւատս իմ։
18 Բայց թերեւս մէկն ասի. «Դու հաւատ ունես, իսկ ես՝ գործեր. ցո՛յց տուր ինձ քո հաւատը առանց գործերի, եւ ես քեզ ցոյց կը տամ իմ հաւատը գործերով»:
18 Նաեւ կրնայ մէկը ըսել թէ՝ «Դուն հաւատք ունիս, ես ալ գործեր ունիմ. դուն քու հաւատքդ ցուցուր ինծի առանց գործերու ու ես քեզի ցուցնեմ իմ հաւատքս իմ գործերովս»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: Но скажет кто-нибудь: 'ты имеешь веру, а я имею дела': покажи мне веру твою без дел твоих, а я покажу тебе веру мою из дел моих.
2:18  ἀλλ᾽ ἐρεῖ τις, σὺ πίστιν ἔχεις κἀγὼ ἔργα ἔχω. δεῖξόν μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν.
2:18. ἀλλ' (Other) ἐρεῖ (it-shall-utter,"τις (a-one,"Σὺ (Thou) πίστιν (to-a-trust) ἔχεις (thou-hold) κἀγὼ (and-I) ἔργα (to-works) ἔχω. (I-hold) δεῖξον (Thou-should-have-shown) μοι (unto-me) τὴν (to-the-one) πίστιν (to-a-trust) σου (of-thee) χωρὶς (of-spaced) τῶν (of-the-ones) ἔργων, (of-works) κἀγώ (and-I) σοι (unto-thee) δείξω (I-shall-show) ἐκ (out) τῶν (of-the-ones) ἔργων (of-works) μου (of-me) τὴν (to-the-one) πίστιν. (to-a-trust)
2:18. sed dicet quis tu fidem habes et ego opera habeo ostende mihi fidem tuam sine operibus et ego ostendam tibi ex operibus fidem meamBut some man will say: Thou hast faith, and I have works. Shew me thy faith without works; and I will shew thee, by works, my faith.
18. Yea, a man will say, Thou hast faith, and I have works: shew me thy faith apart from works, and I by my works will shew thee faith.
2:18. Now someone may say: “You have faith, and I have works.” Show me your faith without works! But I will show you my faith by means of works.
2:18. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works:

18: Но скажет кто-нибудь: 'ты имеешь веру, а я имею дела': покажи мне веру твою без дел твоих, а я покажу тебе веру мою из дел моих.
2:18  ἀλλ᾽ ἐρεῖ τις, σὺ πίστιν ἔχεις κἀγὼ ἔργα ἔχω. δεῖξόν μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν.
2:18. sed dicet quis tu fidem habes et ego opera habeo ostende mihi fidem tuam sine operibus et ego ostendam tibi ex operibus fidem meam
But some man will say: Thou hast faith, and I have works. Shew me thy faith without works; and I will shew thee, by works, my faith.
2:18. Now someone may say: “You have faith, and I have works.” Show me your faith without works! But I will show you my faith by means of works.
2:18. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Высказанное (ст. 14-17) воззрение на органическое соотношение веры и соответствующих ей дел Апостол здесь закрепляет диалогическою формою речи: имея в виду дать доказательство своей мысли а contrario, он выводит (ст. 18: гл.) своего единомышленника и противника и, решительно поражая неправильные суждения последнего, тем более уясняет свое основное положение (ст. 14: и дал.). В принятом греческом тексте и славянском переводе ст. 18: есть неудобоприемлемое чтение: "ek twv ergwn sou (thn pistin sou), от дел твоих (веру твою), - неприемлемое потому, что защитник истины, которому Апостол предоставляет здесь речь, в обращении к предполагаемому противнику, отстаивавшему неправильную мысль о достаточности для спасения одной веры без дел, не мог сказать: "покажи ми веру от дел твоих", коль скоро этот оппонент почитал дела излишними при вере; но должен был сказать: "покажи ми веру без дел твоих". Действительно, лучшие греческие кодексы (Александрийский, Синайский, Ватиканский, Парижский и др.), равно как и переводы: сирский, коптский, Вульгата и наш русский синод., дают чтение: cwriV twn ergwn, без дел. Смысл этих слов тот, что вера без дел есть нечто бессодержательное и пустое настолько, что самое существование ее может подлежать сомнению, тогда как из наличности добрых дел существование веры само собою доказывается. Но и допуская существование такой чисто рассудочной веры и даже признавая ее теоретическую правильность, все же нельзя, по Апостолу (ст. 19), признать такую веру спасительною. Такая рассудочная вера, например, вера в единство Божие, присуща и бесам, но их вера, не соединенная с любовью сердца и с послушанием воли, не приносит им успокоения и спасения, а лишь трепет (frissousi, трепещут) и отчаяние в ожидании суда Божия. Так, значит, и вера человека-христианина, лишенная плодов - добрых дел, не включает в себе надежды на спасение.
Adam Clarke: Commentary on the Bible - 1831
2:18: Show me thy faith without thy works - Your pretending to have faith, while you have no works of charity or mercy, is utterly vain: for as faith, which is a principle in the mind, cannot be discerned but by the effects, that is, good works; he who has no good works has, presumptively, no faith.
I will show thee my faith by my works - My works of charity and mercy will show that I have faith; and that it is the living tree, whose root is love to God and man, and whose fruit is the good works here contended for.
Albert Barnes: Notes on the Bible - 1834
2:18: Yea, a man may say ... - The word which is rendered "yea" (ἀλλὰ alla) would be better rendered by "but." The apostle designs to introduce an objection, not to make an affirmation. The sense is, "some one might say," or, "to this it might be urged in reply." That is, it might perhaps be said that religion is not always manifested in the same way, or we should not suppose that, because it is not always exhibited in the same form, it does not exist. One man may manifest it in one way, and another in another, and still both have true piety. One may be distinguished for his faith, and another for his works, and both may have real religion. This objection would certainly have some plausibility, and it was important to meet it. It would seem that all religion was not to be manifested in the same way, as all virtue is not; and that it might occur that one man might be particularly eminent for one form of religion, and another for another; as one man may be distinguished for zeal, and another for meekness, and another for integrity, and another for truth, and another for his gifts in prayer, and another for his large-hearted benevolence. To this the apostle replies, that the two things referred to, faith and works, were not independent things, which could exist separately, without the one materially influencing another - as, for example, charity and chastity, zeal and meekness; but that the one was the germ or source of the other, and that the existence of the one was to be known only by its developing itself in the form of the other. A man could not show that he possessed the one unless it developed itself in the form of the other. In proof of this, he could boldly appeal to anyone to show a case where faith existed without works. He was himself willing to submit to this just trial in regard to this point, and to demonstrate the existence of his own faith by his works.
Thou hast faith, and I have works - You have one form or manifestation of religion in an eminent or prominent degree, and I have another. You are characterized particularly for one of the virtues of religion, and I am for another; as one man may be particularly eminent for meekness, and another for zeal, and another for benevolence, and each be a virtuous man. The expression here is equivalent to saying, "One may have faith, and another works."
Show me thy faith without thy works - That is, you who maintain that faith is enough to prove the existence of religion; that a man may be justified and saved by that alone, or where it does not develop itself in holy living; or that all that is necessary in order to be saved is merely to believe. Let the reality of any such faith as that be shown, if it can be; let any real faith be shown to exist without a life of good works, and the point will be settled. I, says the apostle, will undertake to exhibit the evidence of my faith in a different way - in a way about which there can be no doubt, and which is the appropriate method. It is clear, if the common reading here is correct, that the apostle meant to deny that true faith could be evinced without appropriate works. It should be said, however, that there is a difference of reading here of considerable importance. Many manuscripts and printed editions of the New Testament, instead of "without" (works - χωρίς chō ris), read "from" or "by" (ἐκ ek), as in the other part of the verse, "show me thy faith by thy works, and I will show thee my faith by my works."
This reading is found in Walton, Wetstein, Mill, and in the received text generally; the other (without) is found in many manuscripts, and in the Vulgate, Syriac, Coptic, English, and Armenian versions; and is adopted by Beza, Castalio, Grotius, Bengel, Hammond, Whitby, Drusius, Griesbach, Tittman, and Hahn, and is now commonly received as the correct reading. It may be added that this reading seems to be demanded by the similar reading in Jam 2:20, "But wilt thou know that faith "without works" (χωρὶς τὼν ἔργων chō ris tō n ergō n) is dead," evidently implying that something had been said before about "faith without works." This reading also is so natural, and makes so good sense in the connection, that it would seem to be demanded. Doddridge felt the difficulty in the other reading, and has given a version of the passage which showed his great perplexity, and which is one of the most unhappy that he ever made.
And I will show thee my faith by my works - I will furnish in this way the best and most certain proof of the existence of faith. It is implied here that true faith is adapted to lead to a holy life, and that such a life would be the appropriate evidence of the existence of faith. By their fruits the principles held by men are known. See the notes at Mat 7:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: Thou: Jam 2:14, Jam 2:22; Rom 14:23; Co1 13:2; Gal 5:6; Heb 11:6, Heb 11:31
without thy works: Some copies read, by thy works.
and I will: Jam 2:22-25, Jam 3:13; Mat 7:17; Rom 8:1; Co2 5:17, Co2 7:1; Th1 1:3-10; Ti1 1:5; Tit 2:7, Tit 2:11-14
Geneva 1599
2:18 Yea, (i) a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
(i) No, by this every man will be eaten up with pride.
John Gill
2:18 Yea, a man may say, thou hast faith, and I have works,.... That is, a true believer in Christ may very justly call upon a vain boaster of his faith, who has no works, to give proof and evidence of it, and address him after this manner; you say you have faith, be it so that you have; I have works, you see I have, I say nothing about my faith at present; now,
shew me thy faith without thy works, if thou canst; see what ways, means, and methods thou canst make use of, to make it appear to me, or any other, that you have the faith you talk of: the words are a sort of sarcasm and jeer upon the man, and yet very just, calling upon him to do that which is impossible to be done, and thereby exposing his vain boast; for faith is an inward principle in the heart; an hidden thing, and cannot be seen and known but by external acts; and where it is right, it is operative, and shows itself by works, which is not practicable in those who have none:
and I will show thee my faith by my works; there may be indeed an appearance of good works, where there is no faith, as in the Heathens, in the Scribes and Pharisees, and in the Papists, and others; and on the other hand, there may be the principle of faith implanted, where there is not an opportunity of showing it by a series of good works, or a course of godly living, as in elect infants dying in infancy, and in those who are converted in their last moments, as the thief upon the cross; wherefore works are not infallible proofs and evidences of faith, yet they are the best we are capable of giving of it to men, or they of receiving. In short, works may deceive, and do not infallibly prove truth of faith, yet it is certain, that where they are not, but persons live in a continued course of sinning, there cannot be true faith.
John Wesley
2:18 But one - Who judges better. Will say - To such a vain talker. Show me, if thou canst, thy faith without thy works.
Robert Jamieson, A. R. Fausset and David Brown
2:18 "But some one will say": so the Greek. This verse continues the argument from Jas 2:14, Jas 2:16. One may say he has faith though he have not works. Suppose one were to say to a naked brother, "Be warmed," without giving him needful clothing. "But someone (entertaining views of the need of faith having works joined to it) will say (in opposition to the 'say' of the professor)."
show me thy faith without thy works--if thou canst; but thou canst not SHOW, that is, manifest or evidence thy alleged (Jas 2:14, "say") faith without works. "Show" does not mean here to prove to me, but exhibit to me. Faith is unseen save by God. To show faith to man, works in some form or other are needed: we are justified judicially by God (Rom 8:33); meritoriously, by Christ (Is 53:11); mediately, by faith (Rom 5:1); evidentially, by works. The question here is not as to the ground on which believers are justified, but about the demonstration of their faith: so in the case of Abraham. In Gen 22:1 it is written, God did tempt Abraham, that is, put to the test of demonstration the reality of his faith, not for the satisfaction of God, who already knew it well, but to demonstrate it before men. The offering of Isaac at that time, quoted here, Jas 2:21, formed no part of the ground of his justification, for he was justified previously on his simply believing in the promise of spiritual heirs, that is, believers, numerous as the stars. He was then justified: that justification was showed or manifested by his offering Isaac forty years after. That work of faith demonstrated, but did not contribute to his justification. The tree shows its life by its fruits, but it was alive before either fruits or even leaves appeared.
2:192:19: Դու հաւատաս՝ զի մի՛ է Աստուած, բարւո՛ք առնես. եւ դեւ՛ք հաւատան՝ եւ սարսեն։
19 Դու հաւատում ես, որ մէկ է Աստուած. լաւ ես անում: Դեւերն էլ են հաւատում եւ դողում:
19 Դուն կը հաւատաս թէ Աստուած մէկ է։ Աղէկ կ’ընես, դեւերն ալ կը հաւատան եւ կը սարսափին
Դու հաւատաս զի մի է Աստուած, բարւոք առնես. եւ դեւք հաւատան եւ սարսեն:

2:19: Դու հաւատաս՝ զի մի՛ է Աստուած, բարւո՛ք առնես. եւ դեւ՛ք հաւատան՝ եւ սարսեն։
19 Դու հաւատում ես, որ մէկ է Աստուած. լաւ ես անում: Դեւերն էլ են հաւատում եւ դողում:
19 Դուն կը հաւատաս թէ Աստուած մէկ է։ Աղէկ կ’ընես, դեւերն ալ կը հաւատան եւ կը սարսափին
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Ты веруешь, что Бог един: хорошо делаешь; и бесы веруют, и трепещут.
2:19  σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ θεός; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν.
2:19. σὺ (Thou) πιστεύεις (thou-trust-of) ὅτι (to-which-a-one) εἷς (one) θεὸς (a-Deity) ἔστιν; (it-be?"καλῶς (Unto-seemly) ποιεῖς: (thou-do-unto) καὶ (and) τὰ (the-ones) δαιμόνια (daimonlets) πιστεύουσιν (they-trust-of) καὶ (and) φρίσσουσιν. (they-bristle)
2:19. tu credis quoniam unus est Deus bene facis et daemones credunt et contremescuntThou believest that there is one God. Thou dost well: the devils also believe and tremble.
19. Thou believest that God is one; thou doest well: the devils also believe, and shudder.
2:19. You believe that there is one God. You do well. But the demons also believe, and they tremble greatly.
2:19. Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
Thou believest that there is one God; thou doest well: the devils also believe, and tremble:

19: Ты веруешь, что Бог един: хорошо делаешь; и бесы веруют, и трепещут.
2:19  σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ θεός; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν.
2:19. tu credis quoniam unus est Deus bene facis et daemones credunt et contremescunt
Thou believest that there is one God. Thou dost well: the devils also believe and tremble.
2:19. You believe that there is one God. You do well. But the demons also believe, and they tremble greatly.
2:19. Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:19: Thou believest that there is one God - This is the faith in which these persons put their hope of pleasing God, and of obtaining eternal life. Believing in the being and unity of God distinguished them from all the nations of the world; and having been circumcised, and thus brought into the covenant, they thought themselves secure of salvation. The insufficiency of this St. James immediately shows.
The devils also believe, and tremble - It is well to believe there is one only true God; this truth universal nature proclaims. Even the devils believe it; but far from justifying or saving them, it leaves them in their damned state, and every act of it only increases their torment; φρισσουσι, they shudder with horror, they believe and tremble, are increasingly tormented; but they can neither love nor obey.
Albert Barnes: Notes on the Bible - 1834
2:19: Thou believest that there is one God - One of the great and cardinal doctrines of religion is here selected as an illustration of all. The design of the apostle seems to have been to select one of the doctrines of religion, the belief of which would - if mere belief in any doctrine could - save the soul; and to show that even this might be held as an article of faith by those who could be supposed by no one to have any claim to the name of Christian. He selects, therefore, the great fundamental doctrine of all religion, - the doctrine of the existence of one Supreme Being, - and shows that if even this were held in such a way as it might be, and as it was held by devils, it could not save men. The apostle here is not to be supposed to be addressing such an one as Paul, who held to the doctrine that we are justified by faith; nor is he to be supposed to be combating the doctrine of Paul, as some have maintained, (see the Introduction); but he is to be regarded as addressing one who held, in the broadest and most unqualified sense, that provided there was faith, a man would be saved. To this he replies, that even the devils might have faith of a certain sort, and faith that would produce sensible effects on them of a certain kind, and still it could not be supposed that they had true religion, or that they would be saved. Why might not the same thing occur in regard to man?
Thou doest well - So far as this is concerned, or so far as it goes. It is a doctrine which ought to be held, for it is one of the great fundamental truths of religion.
The devils - The "demons," - (τα δαιμόνια ta daimonia). There is, properly, but one being spoken of in the New Testament as "the devil" - ὁ διάβολος ho diabolos, and ὁ Σατᾶν ho Satan - though "demons" are frequently spoken of in the plural number. They are represented as evil spirits, subject to Satan, or under his control, and engaged with him in carrying out his plans of wickedness. These spirits or demons were supposed to wander in desert and desolate places, Mat 12:43, or to dwell in the atmosphere, (Notes, Eph 2:2); they were thought to have the power of working miracles, but not for good, (Rev 16:14; compare Joh 10:21); to be hostile to mankind, Joh 8:44; to utter the pagan oracles, Act 16:17; to lurk in the idols of the heathen, Co1 10:20; and to take up their abodes in the bodies of men, afflicting them with various kinds of diseases, Mat 7:22; Mat 9:34; Mat 10:8; Mat 17:18; Mar 7:29-30; Luk 4:33; Luk 8:27, Luk 8:30, et soepe. It is of these evil spirits that the apostle speaks when he says that they believe.
Also believe - That is, particularly, they believe in the existence of the one God. How far their knowledge may extend respecting God, we cannot know; but they are never represented in the Scriptures as denying his existence, or as doubting the great truths of religion. They are never described as atheists. That is a sin of this world only. They are not represented as sceptics. That, too, is a peculiar sin of the earth; and probably, in all the universe besides, there are no beings but those who dwell on this globe, who doubt or deny the existence of God, or the other great truths of religion.
And tremble - The word here used (φρίσσουσιν phrissousin) occurs nowhere else in the New Testament. It means, properly, to be rough, uneven, jaggy, sc., with bristling hair; to bristle, to stand on end, as the hair does in a fright; and then to shudder or quake with fear, etc. Here the meaning is, that there was much more in the case referred to than mere speculative faith. There was a faith that produced some effect, and an effect of a very decided character. It did not, indeed, produce good works, or a holy life, but it made it manifest that there was faith; and, consequently, it followed that the existence of mere faith was not all that was necessary to save men, or to make it certain that they would be secure, unless it were held that the devils would be justified and saved by it. If they might hold such faith, and still remain in perdition, men might hold it, and go to perdition. A man should not infer, therefore, because he has faith, even that faith in God which will fill him with alarm, that therefore he is safe. He must have a faith which will produce another effect altogether - that which will lead to a holy life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: Deu 6:4; Isa 43:10, Isa 44:6, Isa 44:8, Isa 45:6, Isa 45:21, Isa 45:22, Isa 46:9; Zac 14:9; Mar 12:29; Joh 17:3; Rom 3:30; Co1 8:4, Co1 8:6; Gal 3:20; Eph 4:5, Eph 4:6; Ti1 2:5; Jde 1:4
thou doest: Jam 2:8; Jon 4:4, Jon 4:9; Mar 7:9
the: Mat 8:29; Mar 1:24, Mar 5:7; Luk 4:34; Act 16:17, Act 19:15, Act 24:25; Jde 1:6; Rev 20:2, Rev 20:3, Rev 20:10
Geneva 1599
2:19 (10) Thou believest that there is one God; thou doest well: the devils also believe, and tremble.
(10) Another reason taken from an absurdity: if such a faith were the true faith by means of which we are justified, the demons would be justified, for they have that, but nonetheless they tremble and are not justified, therefore neither is that faith a true faith.
John Gill
2:19 Thou believest that there is one God,.... These words are a continuation of the address of the man that has works, to him that boasts of his faith without them, observing to him, that one, and a main article of his faith, is, that there is one God; which is to be understood in the Christian sense, since both the person speaking, and the person spoken to, were such as professed themselves Christians; so that to believe there is one God, is not merely to give into this article, in opposition to the polytheism of the Gentiles, or barely to confess the God of Israel, as believed on by the Jews, but to believe that there are three persons, Father, Son, and Spirit, and that these three are the one God; wherefore this article of faith includes everything relating to God; as to God the Father, his being and perfections, so to Christ, as God, and the Son of God, and the Messiah, &c. and to the Holy Spirit; and to believe all this is right:
thou doest well; for that there is but one God, is to be proved by the light of nature, and from the works of creation and providence, and has been owned by the wisest of the Heathens themselves; and is established, by divine revelation, in the books both of the Old and of the New Testament; what has been received by the Jews, and is well known by Christians, to whom it is set in the clearest light, and who are assured of the truth of it: but then
the devils also believe; the Arabic version reads, "the devils likewise so believe"; they believe the same truth; they know and believe there is but one God, and not many; and they know that the God of Israel is he; and that the Father, Son, and Spirit, are the one God; they know and believe him to be the most high God, whose servants the ministers of the Gospel are; and they know and believe that Jesus is the Holy One of God, the Son of God, and the Messiah, Acts 16:17.
And tremble; at the wrath of God, which they now feel, and at the thought of future torments, which they expect, Mk 5:7 and which is more than some men do; and yet these shall not be saved, their damnation is certain and inevitable, 2Pet 2:4 wherefore it follows, that a bare historical faith will not profit, and cannot save any; a man may have all faith of this kind, and be damned; and therefore it is not to be boasted of, nor trusted to.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
2:19 Thou--emphatic. Thou self-deceiving claimant to faith without works.
that there is one God--rather, "that God is one": God's existence, however, is also asserted. The fundamental article of the creed of Jews and Christians alike, and the point of faith on which especially the former boasted themselves, as distinguishing them from the Gentiles, and hence adduced by James here.
thou doest well--so far good. But unless thy faith goes farther than an assent to this truth, "the evil spirits (literally, 'demons': 'devil' is the term restricted to Satan, their head) believe" so far in common with thee, "and (so far from being saved by such a faith) shudder (so the Greek)," Mt 8:29; Lk 4:34; 2Pet 2:4; Jude 1:6; Rev_ 20:10. Their faith only adds to their torment at the thought of having to meet Him who is to consign them to their just doom: so thine (Heb 10:26-27, it is not the faith of love, but of fear, that hath torment, 1Jn 4:18).
2:202:20: Կամիս գիտել՝ ո՜վ մարդ սնոտի, զի հաւատք առանց գործոց դատարկ են[2927]։ [2927] Ոսկան. Առանց գործոց մեռեալ են։
20 Ո՛վ փուչ մարդ, ուզո՞ւմ ես իմանալ. հաւատը դատարկ բան է առանց գործերի:
20 Բայց կ’ուզե՞ս գիտնալ, ո՛վ սնոտի մարդ թէ հաւատքը առանց գործերու մեռած է։
Կամի՞ս գիտել, ով մարդ սնոտի, զի հաւատք առանց գործոց [14]դատարկ են:

2:20: Կամիս գիտել՝ ո՜վ մարդ սնոտի, զի հաւատք առանց գործոց դատարկ են[2927]։
[2927] Ոսկան. Առանց գործոց մեռեալ են։
20 Ո՛վ փուչ մարդ, ուզո՞ւմ ես իմանալ. հաւատը դատարկ բան է առանց գործերի:
20 Բայց կ’ուզե՞ս գիտնալ, ո՛վ սնոտի մարդ թէ հաւատքը առանց գործերու մեռած է։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Но хочешь ли знать, неосновательный человек, что вера без дел мертва?
2:20  θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν;
2:20. θέλεις (Thou-determine) δὲ (moreover) γνῶναι, (to-have-had-acquainted,"ὦ (Oh) ἄνθρωπε (Mankind) κενέ, (Empty,"ὅτι (to-which-a-one) ἡ (the-one) πίστις (a-trust) χωρὶς (of-spaced) τῶν (of-the-ones) ἔργων (of-works) ἀργή (un-worked) ἐστιν; (it-be?"
2:20. vis autem scire o homo inanis quoniam fides sine operibus otiosa estBut wilt thou know, O vain man, that faith without works is dead?
20. But wilt thou know, O vain man, that faith apart from works is barren?
2:20. So then, are you willing to understand, O foolish man, that faith without works is dead?
2:20. But wilt thou know, O vain man, that faith without works is dead?
But wilt thou know, O vain man, that faith without works is dead:

20: Но хочешь ли знать, неосновательный человек, что вера без дел мертва?
2:20  θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν;
2:20. vis autem scire o homo inanis quoniam fides sine operibus otiosa est
But wilt thou know, O vain man, that faith without works is dead?
2:20. So then, are you willing to understand, O foolish man, that faith without works is dead?
2:20. But wilt thou know, O vain man, that faith without works is dead?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Апостол переходит теперь, ст. 20, к доказательству утверждаемой им истины из ветхозаветного Писания и обращается к предполагаемому противнику в такой форме, которая говорит о предстоящем сейчас окончательном поражении возражателя: "хощеши ли разумети" qeleiV de gnwnai. При этом Апостол называет его суетным, пустым, неосновательным человеком, греч. kenoV. "Пустым называет человека, который хвалится одною только верою, потому что, не осуществляя ее в делах, он не приобрел твердой основы для своей деятельности" (блаж. Феофил.). При этом Апостол повторяет (ср. ст. 17) свое основное положение "вера без дел мертва", h pistiV twn ergwn nekra estiu. Впрочем, вместо принятого nekra, мертва, некоторые авторитетные греческие списки (Ватиканский, Парижский и некоторые другие), как и некоторые древние переводы (Армянский, Вульгата), имеют другое слово argh, бездеятельна, бесполезна, напрасна. По связи с предыдущим (ст. 19) и последующим (ст. 21: след.) это разночтение заслуживает внимания и предпочтения.
Adam Clarke: Commentary on the Bible - 1831
2:20: But wilt thou know - Art thou willing to be instructed in the nature of true saving faith? Then attend to the following examples.
Albert Barnes: Notes on the Bible - 1834
2:20: But wilt thou know - Will you have a full demonstration of it; will you have the clearest proof in the case. The apostle evidently felt that the instances to which he was about to refer, those of Abraham and Rahab, were decisive.
O vain man - The reference by this language is to a man who held an opinion that could not be defended. The word "vain" here used (κενε kene) means properly "empty," as opposed to "full" - as empty hands, having nothing in them; then fruitless, or without utility or success; then false, fallacious. The meaning here, properly, would be "empty," in the sense of being void of understanding; and this would be a mild and gentle way of saying of one that he was foolish, or that he maintained an argument that was without sense. James means, doubtless, to represent it as a perfectly plain matter, a matter about which no man of sense could have any reasonable doubt. If we must call a man foolish, as is sometimes necessary, let us use as mild and inoffensive a term as possible - a term which, while it will convey our meaning, will not unnecessarily wound and irritate.
That faith without works is dead - That the faith which does not produce good works is useless in the matter of salvation. He does not mean to say that it would produce no effect, for in the case of the demons it did produce trembling and alarm; but that it would be valueless in the matter of salvation. The faith of Abraham and of Rahab was entirely different from this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: O vain: Jam 1:26; Job 11:11, Job 11:12; Psa 94:8-11; Pro 12:11; Jer 2:5; Rom 1:21; Co1 15:35, Co1 15:36; Gal 6:3; Col 2:8; Ti1 1:6; Tit 1:10
that: Jam 2:14
Geneva 1599
2:20 (11) But wilt thou know, O vain man, that faith without works is dead?
(11) The third reason from the example of Abraham, who no doubt had a true faith: but he in offering his son, showed himself to have that faith which was not without works, and therefore he received a true testimony when it was laid, that faith was imputed to him for righteousness.
John Gill
2:20 But wilt thou know, O vain man,.... These are the words of the apostle reassuming the argument, that faith without works is dead, useless, and unprofitable; and the man that boasts of his faith, and has no works to show it, he calls a "vain man", an empty one, sounding brass, and a tinkling cymbal; empty vessels make the greatest sound; such are proud boasters, vainly puffed up by their fleshly mind; but are empty of the true knowledge of God, and of the faith of Christ, and of the grace of the Spirit: the Syriac version renders it, "O weak", or "feeble man", as he must needs be, whose faith is dead, and boasts of such a lifeless thing; and the Ethiopic version renders it, "O foolish man", for such an one betrays his ignorance in spiritual things, whatever conceit he has of his knowledge and understanding: the character seems levelled against the Gnostics, who were swelled with a vain opinion of their knowledge, to whom the apostle addresses himself thus. The phrase, "vain man", is a proper interpretation of the word "Raca", or Reka, used in Mt 5:22; see Gill on Mt 5:22, which though not to be said to a man in an angry way, yet may be applied to men of such a character as here described; who were empty of solid good, and yet boasted of their knowledge. "Wilt thou know?" dost thou require proofs,
that faith, without works, is dead? as in Jas 2:17 and that true faith has always works accompanying it, and is shown and known by it? then take the following instances.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
2:20 wilt thou know--"Vain" men are not willing to know, since they have no wish to "do" the will of God. James beseeches such a one to lay aside his perverse unwillingness to know what is palpable to all who are willing to do.
vain--who deceivest thyself with a delusive hope, resting on an unreal faith.
without works--The Greek, implies separate from the works [ALFORD] which ought to flow from it if it were real.
is dead--Some of the best manuscripts read, "is idle," that is, unavailing to effect what you hope, namely, to save you.
2:212:21: Աբրահամ հայր մեր ո՞չ ապաքէն ՚ի գործո՛ց արդարացաւ՝ հանեալ ՚ի սեղան զորդին իւր զԻսահակ պատարագ։
21 Աբրահամը՝ մեր հայրը, չէ՞ որ գործերով արդարացաւ՝ սեղանի վրայ հանելով իր որդուն՝ Իսահակին, որպէս զոհ:
21 Աբրահամ՝ մեր հայրը՝ գործերով չարդարացա՞ւ, երբ իր որդին Իսահակը սեղանին վրայ հանեց զոհ ընելու։
Աբրահամ հայր մեր ո՞չ ապաքէն ի գործոց արդարացաւ` հանեալ ի սեղան զորդին իւր զԻսահակ [15]պատարագ:

2:21: Աբրահամ հայր մեր ո՞չ ապաքէն ՚ի գործո՛ց արդարացաւ՝ հանեալ ՚ի սեղան զորդին իւր զԻսահակ պատարագ։
21 Աբրահամը՝ մեր հայրը, չէ՞ որ գործերով արդարացաւ՝ սեղանի վրայ հանելով իր որդուն՝ Իսահակին, որպէս զոհ:
21 Աբրահամ՝ մեր հայրը՝ գործերով չարդարացա՞ւ, երբ իր որդին Իսահակը սեղանին վրայ հանեց զոհ ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: Не делами ли оправдался Авраам, отец наш, возложив на жертвенник Исаака, сына своего?
2:21  ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον;
2:21. Ἀβραὰμ ( An-Abraam ) ὁ (the-one) πατὴρ (a-father) ἡμῶν (of-us) οὐκ (not) ἐξ (out) ἔργων (of-works) ἐδικαιώθη, (it-was-en-course-belonged) ἀνενέγκας ( having-beared-up ) Ἰσαὰκ ( to-an-Isaac ) τὸν ( to-the-one ) υἱὸν ( to-a-son ) αὐτοῦ ( of-it ) ἐπὶ ( upon ) τὸ ( to-the-one ) θυσιαστήριον ; ( to-a-surgerlet ?"
2:21. Abraham pater noster nonne ex operibus iustificatus est offerens Isaac filium suum super altareWas not Abraham our father justified by works, offering up Isaac his son upon the altar?
21. Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar?
2:21. Was not our father Abraham justified by means of works, by offering his son Isaac upon the altar?
2:21. Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar:

21: Не делами ли оправдался Авраам, отец наш, возложив на жертвенник Исаака, сына своего?
2:21  ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον;
2:21. Abraham pater noster nonne ex operibus iustificatus est offerens Isaac filium suum super altare
Was not Abraham our father justified by works, offering up Isaac his son upon the altar?
2:21. Was not our father Abraham justified by means of works, by offering his son Isaac upon the altar?
2:21. Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24: Здесь Апостол приводит самое сильное и самое решительное для христиан из иудеев доказательство необходимости дел для оправдания человека пред Богом и для спасения его - на оправдание Авраама праотца не одною верою, но и делами, причем из дел Авраама берется у Апостола самое великое - жертвоприношение им Исаака (ст. 21, см. Быт XXII). Это именно дело самоотвержения Авраама в деле служения Богу сослужило венцем дел, посредством которых Авраам прошел путь нравственного очищения и явился истинно праведным, святым: оправдался edikaiwqh, - именно достиг праведности на самом деле, а не только "объявлен был праведным", как полагают некоторые западные комментаторы. Нет, подвиг целой добродетельной жизни Авраама, нашедшей свое высшее выражение в мысленно совершенном им жертвоприношении Исаака, словом, все праведные и благочестивые дела Авраама сделали его человеком высокой праведности, а вместе с тем и наследником спасения. Но дела Авраама, по воззрению Апостола Иакова, не были самостоятельным принципом его оправдания, напротив, дела его были органически соединены с его верою: "вера содействовала делам его, и делами вера достигла совершенства", h pisitV sunhrgei toiV ergoiV autou. kai ek twn ergwn h pistiV eteleiwqh, ст. 22. "Для ясности представления, веру можно уподобить корню и стволу дерева, а дела - ветвям и листьям... Между корнем и стволом, с одной стороны, и ветвями и листьями, с другой, тесная взаимная связь. Корень и ствол питают ветви и листья, но и ветви и листья в свою очередь питают ствол и корень. Как листья и ветви не могут существовать без корня и ствола, так корень и ствол не могли бы жить, если бы ветви и листья не проводили солнечного луча в корень и ствол" (еп. Георгий).

В силу такого внутреннего, органического взаимоотношения веры и дел, св. Апостол в ст. 23: свидетельство Быт 15:6: о вменении Аврааму в праведность его веры обетованию Божию о потомстве истолковывает в том смысле, что вера Авраама, наивещим образом проявившаяся в жертвоприношении Исаака, тогда же наиболее полно и совершенно послужила к его оправданию; следовательно, Авраам оправдался верою, достигшей совершенства в делах его. Печатью совершенства Авраама, как следствия веры и дел его, Апостол признает усвоенное Аврааму (в Ис 41:8; 2Пар. 20:7) название "друга Божия" (евр. очевд, греч. filoV).

Ст. 24: представляет логически-последовательный вывод из предыдущих рассуждений св. Апостола о совместном, равно необходимом участии дел и веры в деле оправдания и спасения человека: "видите ли, что человек оправдывается делами, а не верою только".
Adam Clarke: Commentary on the Bible - 1831
2:21: Was not Abraham our father - Did not the conduct of Abraham, in offering up his son Isaac on the altar, sufficiently prove that he believed in God, and that it was his faith in him that led him to this extraordinary act of obedience?
Albert Barnes: Notes on the Bible - 1834
2:21: Was not Abraham our father - Our progenitor, our ancestor; using the word "father," as frequently occurs in the Bible, to denote a remote ancestor. Compare the notes at Mat 1:1. A reference to his case would have great weight with those who were Jews by birth, and probably most of those to whom this Epistle was addressed were of this character. See the Introduction.
Justified by works - That is, in the sense in which James is maintaining that a man professing religion is to be justified by his works. He does not affirm that the ground of acceptance with God is that we keep the law, or are perfect; or that our good works make an atonement for our sins, and that it is on their account that we are pardoned; nor does he deny that it is necessary that a man should believe in order to be saved. In this sense he does not deny that men are justified by faith; and thus he does not contradict the doctrine of the apostle Paul. But he does teach that where there are no good works, or where there is not a holy life, there is no true religion; that that faith which is not productive of good works is of no value; that if a man has that faith only, it would be impossible that he could be regarded as justified, or could be saved and that consequently, in that large sense, a man is justified by his works that is, they are the evidence that he is a justified man, or is regarded and treated as righteous by his Maker. The point on which the apostle has his eye is the nature of saving faith; and his design is to show that a mere faith which would produce no more effect than that of the demons did, could not save.
In this he states no doctrine which contradicts that of Paul. The evidence to which he appeals in regard to faith, is good works and a holy life; and where that exists it shows that the faith is genuine. The case of Abraham is one directly in point. He showed that he had that kind of faith which was not dead. He gave the most affecting evidence that his faith was of such a kind as to lead him to implicit obedience, and to painful sacrifices. Such an act as that referred to - the act of offering up his son - demonstrated, if anything could, that his faith was genuine, and that his religion was deep and pure. In the sight of heaven and earth it would justify him as a righteous man, or would prove that he was a righteous man. In regard to the strength of his faith, and the nature of his obedience in this sacrifice, see the notes at Heb 11:19. That the apostle here cannot refer to the act of justification as the term is commonly understood, referring by that to the moment when he was accepted of God as a righteous man, is clear from the fact that in a passage of the Scriptures which he himself quotes, that is declared to be consequent on his believing: "Abraham believed God, and it was imputed unto him for righteousness."
The act here referred to occurred long subsequent to that, and was thus a fulfillment or confirmation of the declaration of Scripture, which says that "he believed God." It showed that his faith was not merely speculative, but was an active principle, leading to holy living. See the notes at Jam 2:23. This demonstrates that what the apostle refers to here is the evidence by which it is shown that a man's faith is genuine, and that he does not refer to the question whether the act of justification, where a sinner is converted, is solely in consequence of believing. Thus the case proves what James purposes to prove, that the faith which justifies is only that which leads to good works.
When he had offered Isaac his son upon the altar - This was long after he believed, and was an act which, if any could, would show that his faith was genuine and sincere. On the meaning of this passage, see the notes at Heb 11:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: Abraham: Jos 24:3; Isa 51:2; Mat 3:9; Luk 1:73, Luk 16:24, Luk 16:30; Joh 8:39, Joh 8:53; Act 7:2; Rom 4:1, Rom 4:12, Rom 4:16
justified: Jam 2:18, Jam 2:24; Psa 143:2; Mat 12:37, Mat 25:31-40; Rom 3:20
when: Gen 22:9-12, Gen 22:16-18
Geneva 1599
2:21 Was not Abraham our father (k) justified by works, when he had offered Isaac his son upon the altar?
(k) Was he not by his works known and found to be justified? For he speaks not here of the causes of justification, but by what effects we may know that a man is justified.
John Gill
2:21 Was not Abraham our father justified by works,.... Not as the causes of his justification, that is denied, Rom 4:2 but as effects of it, showing the truth of his faith, and the reality of his justification: he had both faith and works, and the former were known by the latter; and even the faith which he had expressed years ago was manifested, demonstrated, and confirmed to be true and genuine, by the instance of his obedience to God, here produced; by which it appeared he was a true believer, a justified person, approved of God, and loved by him. Now if this was the case of Abraham, the father of the Jewish nation, yea, the father of the faithful, of all that believe, he is, and must be a vain man, that talks of faith without works; and his faith must be a dead one, and he be very unlike the father of them that believe: the good work instanced in is the offering up of Isaac;
when he had offered Isaac his son upon the altar: for when he was bid to take his son, his only and beloved son, Isaac, and offer him up on one of the mountains, that should be shown him, he made haste to do it; he provided everything for it; he split the wood, and carried it with him, and fire in his hand; he built an altar, laid the wood on it, bound his son, laid the wood on the altar, and his son on the wood, and stretched out his hand, with his knife in it, to slay him; so that it was all one, with respect to his intention and will, as if he had actually offered him, and was a full trial and proof of his obedience to God. This was not the only act of obedience, or good work, which he performed; but this being a very eminent one, the apostle instances in it, as a very considerable evidence of his faith in God, and love to him; and which showed him to be a justified person, as he was long before he performed this action, even before Isaac was born; see Gen 15:6 and therefore it can never be the apostle's meaning, that he was justified before God by this, or any other good work or works, as cause or causes of it; but only that he was declared to be so; or, in other words, that his faith was attended with good works, and evidenced by them.
John Wesley
2:21 Was not Abraham justified by works - St. Paul says he was justified by faith, Rom 4:2, &c.: 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, Gen 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.
Robert Jamieson, A. R. Fausset and David Brown
2:21 Abraham . . . justified by works--evidentially, and before men (see on Jas 2:18). In Jas 2:23, James, like Paul, recognizes the Scripture truth, that it was his faith that was counted to Abraham for righteousness in his justification before God.
when he had offered--rather, "when he offered" [ALFORD], that is, brought as an offering at the altar; not implying that he actually offered him.
2:222:22: Տեսանե՞ս՝ զի հաւա՛տքն եղեն գործակից գործոց նորա. եւ ՚ի գործոց անտի հաւա՛տքն կատարեցան[2928]։ [2928] Ոմանք. Գործոցն նորա։
22 Տեսնո՞ւմ ես, որ հաւատը գործակից եղաւ նրա գործերին եւ գործերով էլ հաւատը կատարեալ դարձաւ:
22 Կը տեսնե՞ս թէ հաւատքը անոր գործերուն հետ մէկտեղ գործեց ու այն գործերով հաւատքը կատարեալ եղաւ։
Տեսանե՞ս զի հաւատքն եղեն գործակից գործոց նորա, եւ ի գործոց անտի հաւատքն կատարեցան:

2:22: Տեսանե՞ս՝ զի հաւա՛տքն եղեն գործակից գործոց նորա. եւ ՚ի գործոց անտի հաւա՛տքն կատարեցան[2928]։
[2928] Ոմանք. Գործոցն նորա։
22 Տեսնո՞ւմ ես, որ հաւատը գործակից եղաւ նրա գործերին եւ գործերով էլ հաւատը կատարեալ դարձաւ:
22 Կը տեսնե՞ս թէ հաւատքը անոր գործերուն հետ մէկտեղ գործեց ու այն գործերով հաւատքը կատարեալ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Видишь ли, что вера содействовала делам его, и делами вера достигла совершенства?
2:22  βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη,
2:22. βλέπεις (Thou-view) ὅτι (to-which-a-one) ἡ (the-one) πίστις (a-trust) συνήργει (it-was-working-together-unto) τοῖς (unto-the-ones) ἔργοις (unto-works) αὐτοῦ (of-it) καὶ (and) ἐκ (out) τῶν (of-the-ones) ἔργων (of-works) ἡ (the-one) πίστις (a-trust) ἐτελειώθη, (it-was-en-finish-belonged,"
2:22. vides quoniam fides cooperabatur operibus illius et ex operibus fides consummata estSeest thou that faith did cooperate with his works and by works faith was made perfect?
22. Thou seest that faith wrought with his works, and by works was faith made perfect;
2:22. Do you see that faith was cooperating with his works, and that by means of works faith was brought to fulfillment?
2:22. Seest thou how faith wrought with his works, and by works was faith made perfect?
Seest thou how faith wrought with his works, and by works was faith made perfect:

22: Видишь ли, что вера содействовала делам его, и делами вера достигла совершенства?
2:22  βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη,
2:22. vides quoniam fides cooperabatur operibus illius et ex operibus fides consummata est
Seest thou that faith did cooperate with his works and by works faith was made perfect?
2:22. Do you see that faith was cooperating with his works, and that by means of works faith was brought to fulfillment?
2:22. Seest thou how faith wrought with his works, and by works was faith made perfect?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:22: Seest thou how faith wrought - Here is a proof that faith cannot exist without being active in works of righteousness. His faith in God would have been of no avail to him, had it not been manifested by works; for by works - by his obedience to the commands of God, his faith was made perfect - it dictated obedience, he obeyed; and thus faith ετελειωθη, had its consummation. Even true faith will soon die, if its possessor do not live in the spirit of obedience.
Albert Barnes: Notes on the Bible - 1834
2:22: Seest thou - Margin, "Thou seest." Either rendering is correct, and the sense is the same. The apostle means to say that this was so plain that they could not but see it.
How faith wrought with his works - συνήργει sunē rgei. Cooperated with. The meaning of the word is, "to work together with anyone; to co operate," Co1 16:16; Co2 6:1; then to aid, or help, Mar 16:20; to contribute to the production of any result, where two or more persons or agents are united. Compare Rom 8:28. The idea here is, that the result in the case of Abraham, that is, his salvation, or his religion, was secured, not by one of these things alone, but that both contributed to it. The result which was reached, to wit, his acceptance with God, could not have been obtained by either one of them separately, but both, in some sense, entered into it. The apostle does not say that, in regard to the merit which justifies, they came in for an equal share, for he makes no affirmation on that point; he does not deny that in the sight of God, who foresees and knows all things, he was regarded as a justified man the moment he believed, but he looks at the result as it was, at Abraham as he appeared under the trial of his faith, and says that in that result there was to be seen the co-operation of faith and good works. Both contributed to the end, as they do now in all cases where there is true religion.
(By the somewhat unhappy term "merit," the author clearly means nothing more than "principle," as is obvious from his acute and evangelical comment on the verse; as well as from the admirable reconciliation of Paul and James below.)
And by works was faith made perfect - Made complete, finished, or entire. It was so carried out as to show its legitimate and fair results. This does not mean that the faith in itself was defective before this, and that the defect was remedied by good works; or that there is any deficiency in what the right kind of faith can do in the matter of justification, which is to be helped out by good works; but that there was that kind of completion which a thing has when it is fully developed, or is fairly carried out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: Seest thou: or, Thou seest
faith: Jam 2:18; Gal 5:6; Heb 11:17-19
faith made: Jo1 2:5, Jo1 4:17, Jo1 4:18
Geneva 1599
2:22 Seest thou how faith (l) wrought with his works, and by works was faith made (m) perfect?
(l) Was effectual and fruitful with good works.
(m) That the faith was declared to be a true faith, through works.
John Gill
2:22 Seest thou how faith wrought with his works,.... Not to justify him before God; for neither faith nor works are ever said in Scripture to justify any man; but his faith being of the right kind, a faith which works by love, it put him upon doing this work, and many others; for this was done in faith, Heb 11:17 as all good works are, which are properly such; and where there is true faith, it will influence and engage a man to do good works, as it did Abraham.
And by works was faith made perfect? not with an absolute perfection; for though Abraham's faith was very great, yet there were things lacking in it, and he had his fits and times of unbelief; and had he lived till now, his faith, in this sense, would not have been perfect; and he would have had reason to have used the apostle's petition, Lk 17:5 much less would it have been made thus perfect by works; but the sense is, that hereby his faith was declared to be sincere, unfeigned, true, and genuine; just as love is said to be perfected, 1Jn 4:17.
John Wesley
2:22 Thou seest that faith - For by faith Abraham offered him, Heb 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 word justified; 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 1Jn 3:22.
Robert Jamieson, A. R. Fausset and David Brown
2:22 Or, "thou seest."
how--rather, "that." In the two clauses which follow, emphasize "faith" in the former, and "works" in the latter, to see the sense [BENGEL].
faith wrought with his works--for it was by faith he offered his son. Literally, "was working (at the time) with his works."
by works was faith made perfect--not was vivified, but attained its fully consummated development, and is shown to be real. So "my strength is made perfect in weakness," that is, exerts itself most perfectly, shows how great it is [CAMERON]: so 1Jn 4:17; Heb 2:10; Heb 5:9. The germ really, from the first, contains in it the full-grown tree, but its perfection is not attained till it is matured fully. So Jas 1:4, "Let patience have her perfect work," that is, have its full effect by showing the most perfect degree of endurance, "that ye may be perfect," that is, fully developed in the exhibition of the Christian character. ALFORD explains, "Received its realization, was entirely exemplified and filled up." So Paul, Phil 2:12, "Work out your own salvation": the salvation was already in germ theirs in their free justification through faith. It needed to be worked out still to fully developed perfection in their life.
2:232:23: Եւ կատարեցաւ գիրն՝ որ ասէ. Հաւատաց Աբրահամ յԱստուած, եւ համարեցա՛ւ նմա յարդարութիւն. եւ կոչեցաւ բարեկա՛մ Աստուծոյ[2929]։ [2929] Ոմանք. Նմա արդարութիւն։
23 Եւ կատարուեց Գրուածը, որն ասում է. «Աբրահամը հաւատաց Աստծուն, եւ այդ նրան որպէս արդարութիւն համարուեց, եւ նա Աստծուն բարեկամ կոչուեց»[21]:[21] Ծննդոց 15. 6:
23 Եւ գրքին խօսքը կատարուեցաւ, որ կ’ըսէ. «Աբրահամ Աստուծոյ հաւատաց ու ան իրեն արդարութիւն սեպուեցաւ», եւ ինք Աստուծոյ բարեկամ կոչուեցաւ։
Եւ կատարեցաւ Գիրն որ ասէ. Հաւատաց Աբրահամ յԱստուած, եւ համարեցաւ նմա յարդարութիւն. եւ կոչեցաւ բարեկամ Աստուծոյ:

2:23: Եւ կատարեցաւ գիրն՝ որ ասէ. Հաւատաց Աբրահամ յԱստուած, եւ համարեցա՛ւ նմա յարդարութիւն. եւ կոչեցաւ բարեկա՛մ Աստուծոյ[2929]։
[2929] Ոմանք. Նմա արդարութիւն։
23 Եւ կատարուեց Գրուածը, որն ասում է. «Աբրահամը հաւատաց Աստծուն, եւ այդ նրան որպէս արդարութիւն համարուեց, եւ նա Աստծուն բարեկամ կոչուեց»[21]:
[21] Ծննդոց 15. 6:
23 Եւ գրքին խօսքը կատարուեցաւ, որ կ’ըսէ. «Աբրահամ Աստուծոյ հաւատաց ու ան իրեն արդարութիւն սեպուեցաւ», եւ ինք Աստուծոյ բարեկամ կոչուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: И исполнилось слово Писания: 'веровал Авраам Богу, и это вменилось ему в праведность, и он наречен другом Божиим'.
2:23  καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα, ἐπίστευσεν δὲ ἀβραὰμ τῶ θεῶ, καὶ ἐλογίσθη αὐτῶ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη.
2:23. καὶ (and) ἐπληρώθη (it-was-en-filled) ἡ (the-one) γραφὴ (a-scribing) ἡ (the-one) λέγουσα (forthing," Ἐπίστευσεν ( It-trusted-of ) δὲ ( moreover ," Ἀβραὰμ ( an-Abraam ," τῷ ( unto-the-one ) θεῷ ( unto-a-Deity ," καὶ ( and ) ἐλογίσθη ( it-was-fortheed-to ) αὐτῷ ( unto-it ) εἰς ( into ) δικαιοσύνην , ( to-a-course-belongedness ,"καὶ (and) φίλος ( cared ) θεοῦ ( of-a-Deity ) ἐκλήθη. (it-was-called-unto)
2:23. et suppleta est scriptura dicens credidit Abraham Deo et reputatum est illi ad iustitiam et amicus Dei appellatus estAnd the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God.
23. and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God.
2:23. And so the Scripture was fulfilled which says: “Abraham believed God, and it was reputed to him unto justice.” And so he was called the friend of God.
2:23. And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God:

23: И исполнилось слово Писания: 'веровал Авраам Богу, и это вменилось ему в праведность, и он наречен другом Божиим'.
2:23  καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα, ἐπίστευσεν δὲ ἀβραὰμ τῶ θεῶ, καὶ ἐλογίσθη αὐτῶ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη.
2:23. et suppleta est scriptura dicens credidit Abraham Deo et reputatum est illi ad iustitiam et amicus Dei appellatus est
And the scripture was fulfilled, saying: Abraham believed God, and it was reputed to him to justice, and he was called the friend of God.
2:23. And so the Scripture was fulfilled which says: “Abraham believed God, and it was reputed to him unto justice.” And so he was called the friend of God.
2:23. And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:23: The scripture was fulfilled - He believed God; this faith was never inactive, it was accounted to him for righteousness: and being justified by thus believing, his life of obedience showed that he had not received the grace of God in vain. See the notes on Gen 15:6; Rom 4:3 (note); Gal 3:6 (note); where this subject is largely explained.
The friend of God - The highest character ever given to man. As among friends every thing is in common; so God took Abraham into intimate communion with himself, and poured out upon him the choicest of his blessings: for as God can never be in want, because he possesses all things; so Abraham his friend could never be destitute, because God was his friend.
Albert Barnes: Notes on the Bible - 1834
2:23: And the Scripture was fulfilled which saith - That is, the fair and full meaning of the language of Scripture was expressed by this act, showing in the highest sense that his faith was genuine; or the declaration that he truly believed, was confirmed or established by this act. His faith was shown to be genuine; and the fair meaning of the declaration that he believed God was carried out in the subsequent act. The passage here referred to occurs in Gen 15:6. That which it is said Abraham believed, or in which he believed God, was this: "This shall not be thine heir (namely, Eliezer of Damascus), but he that shall come forth out of thine own bowels, shall be thine heir." And again, "Look now toward heaven, and tell the stars, if thou be able to number them. And he said unto him, So shall thy seed be," Jam 2:3-5. The act of confiding in these promises, was that act of which it is said that "he believed in the Lord; and he counted it to him for righteousness."
The act of offering his son on the altar by which James says this Scripture was fulfilled, occurred some 20 years afterward. That act confirmed or fulfilled the declaration. It showed that his faith was genuine, and that the declaration that he believed in God was true; for what could do more to confirm that, than a readiness to offer his own son at the command of God? It cannot be supposed that James meant to say that Abraham was justified by works without respect to faith, or to deny that the primary round of his justification in the sight of God was faith, for the very passage which he quotes shows that faith was the primary consideration: "Abraham believed God, and it was imputed," etc. The meaning, therefore, can only be, that this declaration received its fair and full expression when Abraham, by an act of obedience of the most striking character, long after he first exercised that faith by which he was accepted of God, showed that his faith was genuine. It he had not thus obeyed, his faith would have been inoperative and of no value. As it was, his act showed that the declaration of the Scripture that, he "believed" was well founded.
Abraham believed God, and it was imputed ... - See this passage fully explained in the notes at Rom 4:3.
And he was called the friend of God - In virtue of his strong faith and obedience. See Ch2 20:7; "Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend foRev_er?" Isa 41:8. "But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend." This was a most honorable appellation; but it is one which, in all cases, will result from true faith and obedience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: the scripture: Mar 12:10, Mar 15:28; Luk 4:21; Act 1:16; Rom 9:17, Rom 11:2; Gal 3:8-10, Gal 3:22; Ti2 3:16; Pe1 2:6
Abraham: Gen 15:6; Rom 4:3-6, Rom 4:10, Rom 4:11, Rom 4:22-24; Gal 3:6
the Friend: Exo 33:11; Ch2 20:7; Job 16:21 *marg. Isa 41:8; Joh 15:13-15
Geneva 1599
2:23 And the scripture was (n) fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God.
(n) Then the Scripture was fulfilled, when it appeared plainly how truly it was written about Abraham.
John Gill
2:23 And the Scripture was fulfilled,.... Gen 15:6 which speaks of Abraham's faith, and the imputation of to him for righteousness; for the above action of Abraham, in offering up his son, was a clear proof of the truth of his faith, there commended: by this it was made known what a strong faith he had in God, and what reason there was to believe that he was a justified person.
Abraham believed God, and it was imputed to him for righteousness; See Gill on Rom 4:3 which shows both that Abraham was justified before he wrought this work, and therefore that could not be the cause or matter of his justification, but only an effect and evidence of it; and that his justification was by faith, or that object which his faith regarded, and had to do with, was his justifying righteousness:
and he was called the friend of God, 2Chron 20:7 he was loved by God with an everlasting love, who showed acts of friendship to him; called him by his grace, and blessed him with spiritual blessings, and increased him with the increase of God; favoured him with near communion with him, honoured him with high characters, and distinguished him by peculiar marks of his favour, and reckoned his enemies and friends as his own; Gen 12:8 and Abraham, on the other hand, loved God, and showed himself friendly to him; trusted in him, and believed every word of his; readily complied with his will, and not only yielded a cheerful obedience to his commands, but enjoined his children after him to observe them: this was a name which Abraham was well known by among the eastern nations; hence he is called by the Mahometans, , "Khalil Allah", the friend of God; and Mahomet says himself (c),
"God took Abraham for his friend.''
(c) Koran, Sura 4:125.
John Wesley
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, 2Chron 20:7; and by God himself, Is 41:8 so pleasing to God were the works be wrought in faith. Gen 15:6
Robert Jamieson, A. R. Fausset and David Brown
2:23 scripture was fulfilled-- Gen 15:6, quoted by Paul, as realized in Abraham's justification by faith; but by James, as realized subsequently in Abraham's work of offering Isaac, which, he says, justified him. Plainly, then, James must mean by works the same thing as Paul means by faith, only that he speaks of faith at its manifested development, whereas Paul speaks of it in its germ. Abraham's offering of Isaac was not a mere act of obedience, but an act of faith. Isaac was the subject of the promises of God, that in him Abraham's seed should be called. The same God calls on Abraham to slay the subject of His own promise, when as yet there was no seed in whom those predictions could be realized. Hence James' saying that Abraham was justified by such a work, is equivalent to saying, as Paul does, that he was justified by faith itself; for it was in fact faith expressed in action, as in other cases saving faith is expressed in words. So Paul states as the mean of salvation faith expressed. The "Scripture" would not be "fulfilled," as James says it was, but contradicted by any interpretation which makes man's works justify him before God: for that Scripture makes no mention of works at all, but says that Abraham's belief was counted to him for righteousness. God, in the first instance, "justifies the ungodly" through faith; subsequently the believer is justified before the world as righteous through faith manifested in words and works (compare Mt 25:35-37, "the righteous," Mt 25:40). The best authorities read, "But Abraham believed," &c.
and he was called the Friend of God--He was not so called in his lifetime, though he was so even then from the time of his justification; but he was called so, being recognized as such by all on the ground of his works of faith. "He was the friend (in an active sense), the lover of God, in reference to his works; and (in a passive sense) loved by God in reference to his justification by works. Both senses are united in Jn 15:14-15" [BENGEL].
2:242:24: Տեսանէ՞ք՝ զի ՚ի գործոց արդարանայ մարդ՝ եւ ո՛չ ՚ի հաւատոց միայն[2930]։ [2930] Ոմանք. Տեսանես զի ՚ի գոր՛՛։
24 Տեսնո՞ւմ էք, որ գործերով է արդարանում մարդ եւ ոչ թէ միայն հաւատով:
24 Կը տեսնէ՞ք թէ մարդ գործերով կ’արդարանայ, ո՛չ թէ՝ միայն հաւատքով։
Տեսանէ՞ք զի ի գործոց արդարանայ մարդ, եւ ոչ ի հաւատոց միայն:

2:24: Տեսանէ՞ք՝ զի ՚ի գործոց արդարանայ մարդ՝ եւ ո՛չ ՚ի հաւատոց միայն[2930]։
[2930] Ոմանք. Տեսանես զի ՚ի գոր՛՛։
24 Տեսնո՞ւմ էք, որ գործերով է արդարանում մարդ եւ ոչ թէ միայն հաւատով:
24 Կը տեսնէ՞ք թէ մարդ գործերով կ’արդարանայ, ո՛չ թէ՝ միայն հաւատքով։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: Видите ли, что человек оправдывается делами, а не верою только?
2:24  ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον.
2:24. ὁρᾶτε (Ye-should-discern-unto) ὅτι (to-which-a-one) ἐξ (out) ἔργων (of-works) δικαιοῦται (it-be-en-course-belonged) ἄνθρωπος (a-mankind) καὶ (and) οὐκ (not) ἐκ (out) πίστεως (of-a-trust) μόνον. (to-alone)
2:24. videtis quoniam ex operibus iustificatur homo et non ex fide tantumDo you see that by works a man is justified, and not by faith only?
24. Ye see that by works a man is justified, and not only by faith.
2:24. Do you see that a man is justified by means of works, and not by faith alone?
2:24. Ye see then how that by works a man is justified, and not by faith only.
Ye see then how that by works a man is justified, and not by faith only:

24: Видите ли, что человек оправдывается делами, а не верою только?
2:24  ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον.
2:24. videtis quoniam ex operibus iustificatur homo et non ex fide tantum
Do you see that by works a man is justified, and not by faith only?
2:24. Do you see that a man is justified by means of works, and not by faith alone?
2:24. Ye see then how that by works a man is justified, and not by faith only.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:24: Ye see then how - It is evident from this example that Abraham's faith was not merely believing that there is a God; but a principle that led him to credit God's promises relative to the future Redeemer, and to implore God's mercy: this he received, and was justified by faith. His faith now began to work by love, and therefore he was found ever obedient to the will of his Maker. He brought forth the fruits of righteousness; and his works justified - proved the genuineness of his faith; and he continued to enjoy the Divine approbation, which he could not have done had he not been thus obedient; for the Spirit of God would have been grieved, and his principle of faith would have perished. Obedience to God is essentially requisite to maintain faith. Faith lives, under God, by works; and works have their being and excellence from faith. Neither can subsist without the other, and this is the point which St. James labors to prove, in order to convince the Antinomians of his time that their faith was a delusion, and that the hopes built on it must needs perish.
Albert Barnes: Notes on the Bible - 1834
2:24: Ye see then - From the course of reasoning pursued, and the example referred to.
How that by works a man is justified, and not by faith only - Not by a cold, abstract, inoperative faith. It must be by a faith that shall produce good works, and whose existence will be shown to men by good works. As justification takes place in the sight of God, it is by faith, for he sees that the faith is genuine, and that it will produce good works if the individual who exercises faith shall live; and he justifies men in view of that faith, and of no other. If he sees that the faith is merely speculative; that it is cold and dead, and would not produce good works, the man is not justified in his sight. As a matter of fact, therefore, it is only the faith that produces good works that justifies; and good works, therefore, as the proper expression of the nature of faith, foreseen by God as the certain result of faith, and actually performed as seen by men, are necessary in order to justification. In other words, no man will be justified who has not a faith which will produce good works, and which is of an operative and practical character. The ground of justification in the case is faith, and that only; the evidence of it, the carrying it out, the proof of the existence of the faith, is good works; and thus men are justified and saved not by mere abstract and cold faith, but by a faith necessarily connected with good works, and where good works perform an important part. James, therefore, does not contradict Paul, but he contradicts a false explanation of Paul's doctrine. He does not deny that a man is justified in the sight of God by faith, for the very passage which he quotes shows that he believes that; but he does deny that a man is justified by a faith which would not produce good works, and which is not expressed by good works; and thus he maintains, as Paul always did, that nothing else than a holy life can show that a man is a true Christian, and is accepted of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: Jam 2:15-18, Jam 2:21, Jam 2:22; Psa 60:12
Geneva 1599
2:24 (12) Ye see then how that by works a man is (o) justified, and not by (p) faith only.
(12) The conclusion: Only he who has faith that has works following it is justified.
(o) Is proved to be just.
(p) Of that dead and fruitless faith which you boast of.
John Gill
2:24 Ye see then how that by works a man is justified,.... Not as causes procuring his justification, but as effects declaring it; for the best works are imperfect, and cannot be a righteousness justifying in the sight of God, and are unprofitable in this respect; for when they are performed in the best manner, they are no other than what it is a man's duty to perform, and therefore cannot justify from sin he has committed: and besides, justification in this sense would frustrate the grace of God, make void the death of Christ, and encourage boasting in men. Good works do not go before justification as causes or conditions, but follow it as fruits and effects:
and not by faith only: or as without works, or a mere historical faith, which being without works is dead, of which the apostle is speaking; and therefore can bear no testimony to a man's justification; hence it appears, that the Apostle James does not contradict the Apostle Paul in Rom 3:28 since they speak not of the same sort of faith; the one speaks of a mere profession of faith, a dead and lifeless one; the other of a true faith, which has Christ, and his righteousness, for its object, and works by love, and produces peace, joy, and comfort in the soul. Moreover, the Apostle Paul speaks of justification before God; and James speaks of it as it is known by its fruits unto men; the one speaks of a justification of their persons, in the sight of God; the other of the justification and approbation of their cause, their conduct, and their faith before men, and the vindication of them from all charges and calumnies of hypocrisy, and the like; the one speaks of good works as causes, which he denies to have any place as such in justification; and the other speaks of them as effects flowing from faith, and showing the truth of it, and so of justification by it; the one had to do with legalists and self-justiciaries, who sought righteousness not by faith, but by the works of the law, whom he opposed; and the other had to do with libertines, who cried up faith and knowledge, but had no regard to a religious life and conversation; and these things considered will tend to reconcile the two apostles about this business, but as effects declaring it; for the best works are imperfect, and cannot be a righteousness justifying in the sight of God, and are unprofitable in this respect; for when they are performed in the best manner, they are no other than what it is a man's duty to perform, and therefore cannot justify from sin he has committed: and besides, justification in this sense would frustrate the grace of God, make void the death of Christ, and encourage boasting in men. Good works do not go before justification as causes or conditions, but follow it as fruits and effects:
and not by faith only: or as without works, or a mere historical faith, which being without works is dead, of which the apostle is speaking; and therefore can bear no testimony to a man's justification; hence it appears, that the Apostle James does not contradict the Apostle Paul in Rom 3:28 since they speak not of the same sort of faith; the one speaks of a mere profession of faith, a dead and lifeless one; the other of a true faith, which has Christ, and his righteousness, for its object, and works by love, and produces peace, joy, and comfort in the soul. Moreover, the Apostle Paul speaks of justification before God; and James speaks of it as it is known by its fruits unto men; the one speaks of a justification of their persons, in the sight of God; the other of the justification and approbation of their cause, their conduct, and their faith before men, and the vindication of them from all charges and calumnies of hypocrisy, and the like; the one speaks of good works as causes, which he denies to have any place as such in justification; and the other speaks of them as effects flowing from faith, and showing the truth of it, and so of justification by it; the one had to do with legalists and self-justiciaries, who sought righteousness not by faith, but by the works of the law, whom he opposed; and the other had to do with libertines, who cried up faith and knowledge, but had no regard to a religious life and conversation; and these things considered will tend to reconcile the two apostles about this business.
John Wesley
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, Rom 3:28. And yet there is no contradiction between the apostles: because, They do not speak of the same faith: St. Paul speaking of living faith; St. James here, of dead faith. They do not speak of the same works: St. Paul speaking of works antecedent to faith; St. James, of works subsequent to it.
Robert Jamieson, A. R. Fausset and David Brown
2:24 justified and, not by faith only--that is, by "faith without (separated from: severed from) works," its proper fruits (see on Jas 2:20). Faith to justify must, from the first, include obedience in germ (to be developed subsequently), though the former alone is the ground of justification. The scion must be grafted on the stock that it may live; it must bring forth fruit to prove that it does live.
2:252:25: Սոյնպէս եւ Րախա՛բ պոռնիկ՝ ոչ ապաքէն ՚ի գործո՛ց արդարացաւ, ընկալեալ զլրտեսսն՝ եւ ընդ ա՛յլ ճանապարհ արձակեաց[2931]։ [2931] Ոմանք. Եւ Ռախաբ պոռնիկն... զլրտեսսն ընդ այլ։
25 Այդպէս էլ պոռնիկ Ռախաբը գործերով չարդարացա՞ւ, երբ ընդունեց լրտեսներին եւ արձակեց նրանց այլ ճանապարհով:
25 Նոյնպէս ալ Ռախաբ պոռնիկը չէ՞ որ գործերով արդարացաւ, երբ լրտեսները ներս առաւ եւ ուրիշ ճամբայով արձակեց զանոնք։
Սոյնպէս եւ Րախաբ պոռնիկ ո՞չ ապաքէն ի գործոց արդարացաւ, ընկալեալ զլրտեսսն, եւ ընդ այլ ճանապարհ արձակեաց:

2:25: Սոյնպէս եւ Րախա՛բ պոռնիկ՝ ոչ ապաքէն ՚ի գործո՛ց արդարացաւ, ընկալեալ զլրտեսսն՝ եւ ընդ ա՛յլ ճանապարհ արձակեաց[2931]։
[2931] Ոմանք. Եւ Ռախաբ պոռնիկն... զլրտեսսն ընդ այլ։
25 Այդպէս էլ պոռնիկ Ռախաբը գործերով չարդարացա՞ւ, երբ ընդունեց լրտեսներին եւ արձակեց նրանց այլ ճանապարհով:
25 Նոյնպէս ալ Ռախաբ պոռնիկը չէ՞ որ գործերով արդարացաւ, երբ լրտեսները ներս առաւ եւ ուրիշ ճամբայով արձակեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: Подобно и Раав блудница не делами ли оправдалась, приняв соглядатаев и отпустив их другим путем?
2:25  ὁμοίως δὲ καὶ ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῶ ἐκβαλοῦσα;
2:25. ὁμοίως (Unto-along-belonged) δὲ (moreover,"καὶ (and) Ῥαὰβ (a-Raab) ἡ (the-one) πόρνη (a-harlot,"οὐκ (not) ἐξ (out) ἔργων (of-works) ἐδικαιώθη, (it-was-en-course-belonged?" ὑποδεξαμένη ( Having-received-under ) τοὺς (to-the-ones) ἀγγέλους (to-messengers) καὶ (and) ἑτέρᾳ (unto-different) ὁδῷ (unto-a-way) ἐκβαλοῦσα; (having-had-casted-out?"
2:25. similiter autem et Raab meretrix nonne ex operibus iustificata est suscipiens nuntios et alia via eiciensAnd in like manner also Rahab the harlot, was not she justified by works, receiving the messengers and sending them out another way?
25. And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way?
2:25. Similarly also, Rahab, the harlot, was she not justified by works, by receiving the messengers and sending them out through another way?
2:25. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?
Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way:

25: Подобно и Раав блудница не делами ли оправдалась, приняв соглядатаев и отпустив их другим путем?
2:25  ὁμοίως δὲ καὶ ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῶ ἐκβαλοῦσα;
2:25. similiter autem et Raab meretrix nonne ex operibus iustificata est suscipiens nuntios et alia via eiciens
And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers and sending them out another way?
2:25. Similarly also, Rahab, the harlot, was she not justified by works, by receiving the messengers and sending them out through another way?
2:25. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Для еще более наглядного доказательства всеобщности того закона в Царстве Божием, по которому оправдание совершается длительным процессом взаимоотношения веры и добрых дел, св. Апостол приводит новый пример: язычница блудница Раав некогда проявила великую веру в истинного Бога Израилева и доказала эту веру на деле - сокрытием в своем доме и заботливым руководством соглядатаев еврейских (Нав гл. II), и за это получила и временное помилование (Нав 6:17. 25), и вечное оправдание, и спасение. Следовательно, таков общий закон - оправдание в Царстве Божием на земле.
Adam Clarke: Commentary on the Bible - 1831
2:25: Rahab the harlot - See the notes on Jos 2:1, etc., and Heb 11:31 (note), etc. Rahab had the approbation due to genuine faith, which she actually possessed, and gave the fullest proof that she did so by her conduct. As justification signifies, not only the pardon of sin, but receiving the Divine approbation, James seems to use the word in this latter sense. God approved of them, because of their obedience to his will; and he approves of no man who is not obedient.
Albert Barnes: Notes on the Bible - 1834
2:25: Likewise also was not Rahab the harlot justified by works? - In the same sense in which Abraham was, as explained above - showing by her act that her faith was genuine, and that it was not a mere cold and speculative assent to the truths of religion. Her act showed that she truly believed God. If that act had not been performed, the fact would have shown that her faith was not genuine, and she could not have been justified. God saw her faith as it was; he saw that it would produce acts of obedience, and he accepted her as righteous. The act which she performed was the public manifestation of her faith, the evidence that she was justified. See the case of Rahab fully explained in the notes at Heb 11:31. It may be observed here, that we are not to suppose that everything in the life and character of this woman is commended. She is commended for her faith, and for the fair expression of it; a faith which, as it induced her to receive the messengers of the true God, and to send them forth in peace, and as it led her to identify herself with the people of God, was also influential, we have every reason to suppose, in inducing her to abandon her former course of life. When we commend the faith of a man who has been a profane swearer, or an adulterer, or a robber, or a drunkard, we do not commend his former life, or give a sanction to it. We commend that which has induced him to abandon his evil course, and to turn to the ways of righteousness. The more evil his former course has been, the more wonderful, and the more worthy of commendation, is that faith by which he is reformed and saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: was: Jos 2:1; Mat 1:5
the harlot: Mat 21:31
justified: Jam 2:18, Jam 2:22
when: Jos 2:19-21, Jos 6:17, Jos 6:22-25; Heb 11:31
Geneva 1599
2:25 (13) Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?
(13) A forth reason taken from a similar example of Rahab the harlot, who was proved by her works that she was justified by a true faith.
John Gill
2:25 Likewise also was not Rahab the harlot,.... See Gill on Heb 11:31 justified by works; this woman was an instance of the grace of God in calling the chief of sinners, and was a true believer; and what she did, she did in faith, Heb 11:31 and her faith was shown by her works to be true and genuine; and it was manifest that she was a justified person. This instance is produced with the other, to show, that wherever there is true faith, whether in Jew or Gentile, in man or woman, in greater or lesser believers, or in such who have been greater or lesser sinners, there will be good works; and therefore that person is a vain man that talks and boasts of his faith, and depends upon it, and slights and rejects good works as unnecessary to be done.
When she had received the messengers: the spies that Joshua sent, into her house, with peace and safety:
and had sent them out another way; than they came in, even through the window upon the town wall, Josh 2:1.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
2:25 It is clear from the nature of Rahab's act, that it is not quoted to prove justification by works as such. She believed assuredly what her other countrymen disbelieved, and this in the face of every improbability that an unwarlike few would conquer well-armed numbers. In this belief she hid the spies at the risk of her life. Hence Heb 11:31 names this as an example of faith, rather than of obedience. "By faith the harlot Rahab perished not with them that believed not." If an instance of obedience were wanting. Paul and James would hardly have quoted a woman of previously bad character, rather than the many moral and pious patriarchs. But as an example of free grace justifying men through an operative, as opposed to a mere verbal faith, none could be more suitable than a saved "harlot." As Abraham was an instance of an illustrious man and the father of the Jews, so Rahab is quoted as a woman, and one of abandoned character, and a Gentile, showing that justifying faith has been manifested in those of every class. The nature of the works alleged is such as to prove that James uses them only as evidences of faith, as contrasted with a mere verbal profession: not works of charity and piety, but works the value of which consisted solely in their being proofs of faith: they were faith expressed in act, synonymous with faith itself.
messengers--spies.
had received . . . had sent--rather, "received . . . thrust them forth" (in haste and fear) [ALFORD].
another way--from that whereby they entered her house, namely, through the window of her house on the wall, and thence to the mountain.
2:262:26: Զորօրինակ մարմին առանց հոգւոյ մեռեալ է, սոյնպէս եւ հաւա՛տք առանց գործոց մեռեա՛լ են[2932]։[2932] Ոմանք. Առանց ոգւոյ... նոյնպէս եւ հաւատք։
26 Ինչպէս որ մեռած է մարմինը առանց հոգու, այնպէս էլ մեռած է հաւատը առանց գործերի:
26 Քանզի ինչպէս մարմինը առանց հոգիի մեռած է, նոյնպէս ալ հաւատքը առանց գործերու մեռած է։
Զոր օրինակ մարմին առանց հոգւոյ մեռեալ է, սոյնպէս եւ հաւատք առանց գործոց մեռեալ են:

2:26: Զորօրինակ մարմին առանց հոգւոյ մեռեալ է, սոյնպէս եւ հաւա՛տք առանց գործոց մեռեա՛լ են[2932]։
[2932] Ոմանք. Առանց ոգւոյ... նոյնպէս եւ հաւատք։
26 Ինչպէս որ մեռած է մարմինը առանց հոգու, այնպէս էլ մեռած է հաւատը առանց գործերի:
26 Քանզի ինչպէս մարմինը առանց հոգիի մեռած է, նոյնպէս ալ հաւատքը առանց գործերու մեռած է։
zohrab-1805▾ eastern-1994▾ western am▾
2:2626: Ибо, как тело без духа мертво, так и вера без дел мертва.
2:26  ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν.
2:26. ὥσπερ (As-very) τὸ (the-one) σῶμα (a-body) χωρὶς (of-spaced) πνεύματος (of-a-currenting-to) νεκρόν (en-deaded) ἐστιν, (it-be,"οὕτως (unto-the-one-this) καὶ (and) ἡ (the-one) πίστις (a-trust) χωρὶς (of-spaced) ἔργων (of-works) νεκρά (en-deaded) ἐστιν. (it-be)
2:26. sicut enim corpus sine spiritu emortuum est ita et fides sine operibus mortua estFor even as the body without the spirit is dead: so also faith without works is dead.
26. For as the body apart from the spirit is dead, even so faith apart from works is dead.
2:26. For just as the body without the spirit is dead, so also faith without works is dead.
2:26. For as the body without the spirit is dead, so faith without works is dead also.
For as the body without the spirit is dead, so faith without works is dead also:

26: Ибо, как тело без духа мертво, так и вера без дел мертва.
2:26  ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν.
2:26. sicut enim corpus sine spiritu emortuum est ita et fides sine operibus mortua est
For even as the body without the spirit is dead: so also faith without works is dead.
2:26. For just as the body without the spirit is dead, so also faith without works is dead.
2:26. For as the body without the spirit is dead, so faith without works is dead also.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Свое учение об оправдании св. Апостол заключает повторением мысли о бездеятельности и бесполезности одной веры без дел (ср. ст. 171: и 20), но для пояснения присоединяет сравнение: как тело без духа мертво, так и вера без дел мертва. Здесь "по-видимому, нет точного соответствия между членами сравнения. Во взаимных отношениях между духом и телом, и между верою и делами, скорее духу надлежало уподобить веру, а телу дела, и тогда сравнение было бы такое: как тело без духа мертво, так дела без веры мертвы... но Апостол имел в виду тех, которые опускали нужду и значение самого дела, довольствуясь одною только верою. Потому ввиду главной своей цели он высказывает одну только общую мысль сравнения, что вера одна сама по себе, если не выражается в делах, - то же, что мертвое тело, безжизненна" (еп. Михаил). Еще раз, в заключение отдела речи, св. Апостол высказывает мысль об органической и потому нерасторжимой связи веры и дел: организм при сохранении связи всех его членов живет, при разрушении этой связи - умирает.

Изложенное св. Апостолом Иаковом в II гл. 14-26: ст. учение об оправдании делами, как свидетельством веры, издавна сопоставлялось с учением св. Апостола Павла об оправдании человека верою без дел закона (Рим 3:28; Гал 2:16) - тем более, что и Апостол Павел в доказательство своей мысли ссылается и на Авраама (Евр 11:17-19; Рим 4:1-13), и на Раав (Евр 11:31), которых он признает оправданными верою, тогда как Апостол Иаков решающее значение в их оправдании усвояет делам обоих. На этом основании издавна, особенно же со времени Лютера и в связи с протестантским учением об оправдании одною верою, нередко усматривали противоречие в учении двух Апостолов, Иакова в Павла, об одном и том же предмете. На самом же деле между ними существенное согласие в признании органической связи веры и вытекающих из сил природы дел, в каковом соединении или союзе веры и дел оба они видят существенно-необходимое условие для оправдания и спасения. Апостол Павел, в полном согласии с Апостолом Иаковом, спасающею признает не отвлеченную веру, а веру, действующую любовью (pistiV di" agaphV energoumenh. Гал 5:6). Различие же состоит в том, что тот и другой апостол, раскрывая это единое по существу учение, борется с неодинакового рода неправомыслящими, и потому каждый из них в целостном представлении об оправдании верою и делами выдвигает один - такой, другой - иной момент. Апостол Иаков борется с холодным бездушным правоверием и настойчиво внушает необходимость деятельности, требуемой верою (1, 22: и др.). Веру, как источник деятельной любви и вообще добродетели, св. Иаков высоко ценит и считает безусловно необходимою, но веру чисто теоретическую и отвлеченную, веру, ничем себя не свидетельствующую и не проявляющую, он именует бездеятельною, мертвою, даже бесовскою. Не иначе учит и Апостол Павел, но только, направляя свои послания (особенно послания к Римлянам и Галатам) против иудаистов, смотревших на закон Моисеев и, в частности, на обрядовые его предписания, как на совершенно необходимое и в христианстве средство для спасения, он выдвигает в оправдание главным образом момент веры, утверждает независимость веры от дел закона и отстаивает полную подавляемость веры, свидетельствуемой делами любви, как духовными плодами веры (Гал 5:6. 22), - для оправдания и спасения христианина. Ясно, что "дела закона", об излишестве которых при вере говорит Апостол Павел, суть нечто столь же отличное от дел, которыми, по Апостолу Иакову, вера достигает совершенства (II:22). Очевидно, взаимовосполняющее и равнонеобходимое в христианской догматике богословия Апостола Иакова и богословия Апостола Павла. В разъяснение особенностей того и другого Апостола блаженный Феофилакт говорит: "Слово "вера" употребляется в двояком значении: иногда оно означает простое согласие ума с явлением. Ибо мы обыкновенно называем верою и это (почему и бесы веруют о Христе, что Он - Сын Божий), и опять именем веры мы называем сердечное последование, соединенное с твердым согласием. Божественный Иаков называет мертвою верою простое согласие, как не имеющее одушевляющих оное дел. А Павел говорит о вере сердечной, которая отнюдь не лишена дел, ибо в не имеющем честных дел ее и не было бы. Ибо и Авраам получил ее не прежде, как решился отвергнуть отцовскую немощь, за каковой подвиг и дана вера в награду. Но Павел почитает ее выше дел закона, выше покоя субботнего, выше обрезания и прочих очищений. Ибо и в слове "дела" усматриваются два значения. Делами называются дела, подтверждающие веру, не имея которых она остается мертвою. Делами называются такие и дела закона, без которых оправдывается Авраам и все христиане... Итак, Божественные апостолы не разноречат друг другу, но, принимая слово в различных значениях, каждый употребляет оные, где нужно, в своем значении... Оба приводят Авраама в подтверждения учения своего о вере. Один пример Авраама доказывает, что вера выше дел, а другой, что дела выше веры. Но каждый принимает слова ("вера" и "дела") в своем значении и берет полезное для него в подтверждение".
Adam Clarke: Commentary on the Bible - 1831
2:26: For as the body without the spirit is dead - There can be no more a genuine faith without good works, than there can be a living human body without a soul.
We shall never find a series of disinterested godly living without true faith. And we shall never find true faith without such a life. We may see works of apparent benevolence without faith; their principle is ostentation; and, as long as they can have the reward (human applause) which they seek, they may be continued. And yet the experience of all mankind shows how short-lived such works are; they want both principle and spring; they endure for a time, but soon wither away. Where true faith is, there is God; his Spirit gives life, and his love affords motives to righteous actions. The use of any Divine principle leads to its increase. The more a man exercises faith in Christ, the more he is enabled to believe; the more he believes, the more he receives; and the more he receives, the more able he is to work for God. Obedience is his delight, because love to God and man is the element in which his soul lives. Reader, thou professest to believe; show thy faith, both to God and man, by a life conformed to the royal law, which ever gives liberty and confers dignity.
"Some persons, known to St. James, must have taught that men are justified by merely believing in the one true God; or he would not have taken such pains to confute it. Crediting the unity of the Godhead, and the doctrine of a future state, was that faith through which both the Jews in St. James' time and the Mohammedans of the present day expect justification. St. James, in denying this faith to be of avail, if unaccompanied with good works, has said nothing more than what St. Paul has said, in other words, Romans 2, where he combats the same Jewish error, and asserts that not the hearers but the doers of the law will be justified, and that a knowledge of God's will, without the performance of it, serves only to increase our condemnation." - Michaelis.
Albert Barnes: Notes on the Bible - 1834
2:26: For as the body without the spirit is dead - Margin, "breath." The Greek word πνεύμα pneuma is commonly used to denote spirit or soul, as referring to the intelligent nature. The meaning here is the obvious one, that the body is animated or kept alive by the presence of the soul, and that when that is withdrawn, hope departs. The body has no life independent of the presence of the soul.
So faith without works is dead also - There is as much necessity that faith and works should be united to constitute true religion, as there is that the body and soul should be united to constitute a living man. If good works do not follow, it is clear that there is no true and proper faith; none that justifies and saves. If faith produces no fruit of good living, that fact proves that it is dead, that it has no power, and that it is of no value. This shows that James was not arguing against real and genuine faith, nor against its importance in justification, but against the supposition that mere faith was all that was necessary to save a man, whether it was accompanied by good works or not. He maintains that if there is genuine faith it will always be accompanied by good works, and that it is only that faith which can justify and save. If it leads to no practical holiness of life, it is like the body without the soul, and is of no value whatever. James and Paul both agree in the necessity of true faith in order to salvation; they both agree that the tendency of true faith is to produce a holy life; they both agree that where there is not a holy life there is no true religion, and that a man cannot be saved. We may learn, then, from the whole doctrine of the New Testament on the subject, that unless we believe in the Lord Jesus we cannot be justified before God; and that unless our faith is of that kind which will produce holy living, it has no more of the characteristics of true religion than a dead body has of a living man.
Reconciliation of Paul and James.
At the close of the exposition of this chapter, it may be proper to make a few additional remarks on the question in what way the statements of James can be reconciled with those of Paul, on the subject of justification. A difficulty has always been felt to exist on the subject; and there are, perhaps, no readers of the New Testament who are not perplexed with it. Infidels, and particularly Voltaire, have seized the occasion which they supposed they found here to sneer against the Scriptures, and to pronounce them to be contradictory. Luther felt the difficulty to be so great that, in the early part of his career, he regarded it as insuperable, and denied the inspiration of James, though be afterwards changed his opinion, and believed that his Epistle was a part of the inspired canon; and one of Luther's followers was so displeased with the statements of James, as to charge him with willful falsehood. - Dr. Dwight's Theology, Serm. lxviii. The question is, whether their statements can be so reconciled, or can be shown to be so consistent with each other, that it is proper to regard them both as inspired men? Or, are their statements so opposite and contradictory, that it cannot be believed that both were under the influences of an infallible Spirit? In order to answer these questions, there are two points to be considered:
I. What the real difficulty is; and,
II. How the statements of the two writers can be reconciled, or whether there is any way of explanation which will remove the difficulty.
I. What the difficulty is. This relates to two points - that James seems to contradict Paul in express terms, and that both writers make use of the same case to illustrate their opposite sentiments.
(1) that James seems to contradict Paul in express terms. The doctrine of Paul on the subject of justification is stated in such language as the following: "By the deeds of the law there shall no flesh be justified in his sight," Rom 3:20. "We conclude that a man is justified by faith without the deeds of the law," Rom 3:28. "Being justified by faith," Rom 5:1. "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ," Gal 2:16. Compare Rom 3:24-26; Gal 3:11; Tit 3:5-6. On the other hand, the statement of James seems to be equally explicit that a man is not justified by faith only, but that good works come in for an important share in the matter. "Was not Abraham our father justified by works?" Jam 2:21. "Seest thou how faith wrought with his works?" Jam 2:22. "Ye see then how that by works a man is justified, and not by faith only," Jam 2:24.
(2) both writers refer to the same case to illustrate their views - the case of Abraham. Thus Paul Rom 4:1-3 refers to it to prove that justification is wholly by faith. "For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the Scripture? Abraham believed God, and it was imputed unto him for righteousness." And thus James Jam 2:21-22 refers to it to prove that justification is by works: "Was not Abraham our father justified by works when he had offered Isaac his son upon the altar?"
The difficulty of reconciling these statements would be more clearly seen if they occurred in the writings of the same author; by supposing, for example, that the statements of James were appended to the fourth chapter of the Epistle to the Romans, and were to be read in connection with that chapter. Who, the infidel would ask, would not be struck with the contradiction? Who would undertake to harmonize statements so contradictory? Yet the statements are equally contradictory, though they occur in different writers, and especially when it is claimed for both that they wrote under the influence of inspiration.
II. The inquiry then is, how these apparently contradictory statements may be reconciled, or whether there is any way of explanation that will remove the difficulty. This inquiry resolves itself into two - whether there is any theory that can be proposed that would relieve the difficulty, and whether that theory can be shown to be well founded.
(1) is there any theory which would remove the diffficulty - any explanation which can be given on this point which, if true, would show that the two statements may be in accordance with each other and with truth?
Before suggesting such an explanation, it may be further observed, that, as all history has shown, the statements of Paul on the subject of justification are liable to great abuse. All the forms of Antinomianism have grown out of such abuse, and are only perverted statements of his doctrine. It has been said, that if Christ has freed us from the necessity of obeying the law in order to justification; if he has fulfilled it in our stead, and borne its penalty, then the law is no longer binding on those who are justified, and they are at liberty to live as they please. It has been further said, that if we are saved by faith alone, a man is safe the moment he believes, and good works are therefore not necessary. It is possible that such views as these began to pRev_ail as early as the time of James, and, if so, it was proper that there should be an authoritative apostolic statement to correct them, and to check these growing abuses. If, therefore, James had, as it has been supposed he had, any reference to the sentiments of Paul, it was not to correct his sentiments, or to controvert them but it was to correct the abuses which began already to flow from his doctrines, and to show that the alleged inferences did not properly follow from the opinions which he held; or, in other words, to show that the Christian religion required men to lead holy lives, and that the faith by which it was acknowledged that the sinner must be justified, was a faith which was productive of good works.
Now, all that is necessary to reconcile the statements of Paul and James, is to suppose that they contemplate the subject of justification from different points of view, and with reference to different inquiries. Paul looks at it before a man is converted, with reference to the question how a sinner may be justified before God; James after a man is converted, with reference to the question how he may show that he has the genuine faith which justifies. Paul affirms that the sinner is justified before God only by faith in the Lord Jesus, and not by his own works; James affirms that it is not a mere speculative or dead faith which justifies, but only a faith that is productive of good works, and that its genuineness is seen only by good works. Paul affirms that whatever else a man has, if he have not faith in the Lord Jesus, he cannot be justified; James affirms that no matter what pretended faith a man has, if it is not a faith which is adapted to produce good works, it is of no value in the matter of justification. Supposing this to be the true explanation, and that these are the "stand-points" from which they view the subject, the reconciliation of these two writers is easy: for it was and is still true, that if the question is asked how a sinner is to be justified before God, the answer is to be that of Paul, that it is by faith alone, "without the works of the law;" if the question be asked, how it can be shown what is the kind of faith that justifies, the answer is that of James, that it is only that which is productive of holy living and practical obedience.
(2) Is this a true theory? Can it be shown to be in accordance with the statements of the two writers? Would it be a proper explanation if the same statements had been made by the same writer? That it is a correct theory, or that it is an explanation founded in truth, will be apparent if:
(a) the language used by the two writers will warrant it;
(b) if it accords with a fair interpretation of the declarations of both writers; and,
(c) if, in fact, each of the two writers held respectively the same doctrine on the subject.
(a) Will the language bear this explanation? That is, will the word justify, as used by the two writers, admit of this explanation? That it will, there need be no reasonable doubt; for both are speaking of the way in which man, who is a sinner, may be regarded and treated by God as if he were righteous - the true notion of justification. It is not of justification in the sight of men that they speak, but of justification in the sight of God. Both use the word "justify" in this sense - Paul as affirming that it is only by faith that it can be done; James as affirming, in addition not in contradiction, that it is by a faith that produces holiness, and no other.
(b) Does this view accord with the fair interpretation of the declarations of both writers?
In regard to Paul, there can be no doubt that this is the point from which he contemplates the subject, to wit, with reference to the question how a sinner may be justified. Thus, in the Epistle to the Romans, where his principal statements on the subject occur, he shows, first, that the Gentiles cannot be justified by the works of the law, Rom. 1, and then that the same thing is true in regard to the Jews, Rom. 2-3, by demonstrating that both had violated the law given them, and were transgressors, and then Rom 3:20 draws his conclusion, "Therefore by the deeds of the law there shall no flesh be justified in his sight" - the whole argument showing conclusively that he is contemplating the subject before a man is justified, and with reference to the question how he may be.
In regard to James, there can be as little doubt that the point of view from which he contemplates the subject, is after a man professes to have been justified by faith, with reference to the question what kind of faith justifies, or how it may be shown that faith is genuine. This is clear,
(aa) because the whole question is introduced by him with almost express reference to that inquiry: "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?" Jam 2:14. That is, can such faith - can this faith (ἡ πίστις hē pistis) save him? In other words, He must have a different kind of faith in order to save him. The point of James" denial is not that faith, if genuine, would save; but it is, that such a faith, or a faith without works, would save.
(bb) That this is the very point which he discusses, is further shown by his illustrations, Jam 2:15-16, Jam 2:19. He shows Jam 2:15-16 that mere faith in religion would be of no more value in regard to salvation, than if one were naked and destitute of food, it would meet his wants to say, "Depart in peace, be ye warmed and filled;" and then Jam 2:19, that even the demons had a certain kind of faith in one of the cardinal doctrines of religion, but that it was a faith which was valueless - thus showing that his mind was on the question what is true and genuine faith.
(cc) Then he shows by the case to which he refers Jam 2:21-23 - the case of Abraham - that this was the question before his mind. He refers not to the act when Abraham first believed - the act by which as a sinner he was justified before God; but to an act that occurred twenty years after - the offering up of his son Isaac. See the notes at those verses. He affirms that the faith of Abraham was of such a kind that it led him to obey the will of God; that is, to good works. Though, as is implied in the objection referred to above, he does refer to the same case to which Paul referred - the case of Abraham - yet it is not to the same act in Abraham. Paul Rom 4:1-3 refers to him when he first believed, affirming that he was then justified by faith; James refers indeed to an act of the same man, but occurring twenty years after, showing that the faith by which he had been justified was genuine. Abraham was, in fact, according to Paul, justified when he believed, and, had he died then, he would have been saved; but according to James, the faith which justified him was not a dead faith, but was living and operative, as was shown by his readiness to offer his son on the altar.
(c) Did each of these two writers in reality hold the same doctrine on the subject? This will be seen, if it can be shown that James held to the doctrine of justification by faith, as really as Paul did; and that Paul held that good works were necessary to show the genuineness of faith, as really as James did.
(1) they both agreed in holding the doctrine of justification by faith. Of Paul's belief there can be no doubt. That James held the doctrine is apparent from the fact that he quotes the very passage in Genesis, Gen 15:6, and the one on which Paul relies, Rom 4:1-3, as expressing his own views - "Abraham believed God, and it was imputed unto him for righteousness." The truth of this, James does not deny, but affirms that the Scripture which made this declaration was fulfilled or confirmed by the act to which he refers.
(2) they both agreed in holding that good works are necessary to show the genuineness of faith. Of James" views on that point there can be no doubt. That Paul held the same opinion is clear.
(a) from his own life, no man ever having been more solicitous to keep the whole law of God than he was.
(b) From his constant exhortations and declarations, such as these: "Created in Christ Jesus unto good works," Eph 2:10; "Charge them that are rich, that they be rich in good works," Ti1 6:17-18; "In all things showing thyself a pattern of good works," Tit 2:7; "Who gave himself for us, that he might purify unto himself a peculiar people, zealous of good works," Tit 2:14; "These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works," Tit 3:8.
(c) It appears from the fact that Paul believed that the rewards of heaven are to be apportioned according to our good works, or according to our character and our attainments in the divine life. The title indeed to eternal life is, according to him, in consequence of faith; the measure of the reward is to be our holiness, or what we do. Thus he says, Co2 5:10, "For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body." Thus also he says, Co2 9:6, "He which soweth sparingly. shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully." And thus also he says, Rom 2:6, that God "will render to every man according to his deeds." See also the influence which faith had on Paul personally, as described in the third chapter of his Epistle to the Philippians. If these things are so, then these two writers have not contradicted each other, but, viewing the subject from different points, they have together stated important truths which might have been made by any one writer without contradiction; first, that it is only by faith that a sinner can be justified - and second, that the faith which justifies is that only which leads to a holy life, and that no other is of value in saving the soul. Thus, on the one hand, men would be guarded from depending on their own righteousness for eternal life; and, on the other, from all the evils of Antinomianism. The great object of religion would be secured - the sinner would be justified, and would become personally holy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: as: Job 34:14, Job 34:15; Psa 104:29, Psa 146:4; Ecc 12:7; Isa 2:22; Luk 23:46; Act 7:59, Act 7:60
spirit: or, breath
so: Jam 2:14, Jam 2:17, Jam 2:20
Geneva 1599
2:26 (14) For as the body without the spirit is dead, so faith without works is dead also.
(14) The conclusion repeated again: faith does not bring forth fruits and works is not faith, but a dead carcass.
John Gill
2:26 For as the body without the spirit is dead,.... This simile is made use of to illustrate what the apostle had asserted in Jas 2:17 that as a body, when the spirit or soul is departed from it, or the breath is gone out of it, is dead, and without motion, and useless; which the Jews (d) express in like manner, , "the body without the spirit", or "breath, is a carcass".
So faith without works is dead also: a vain thing, useless and unprofitable, can neither justify, nor save, nor prove that a man is justified, or will be saved.
(d) Ohel. Moed, fol. 15. 1.
Robert Jamieson, A. R. Fausset and David Brown
2:26 Faith is a spiritual thing: works are material. Hence we might expect faith to answer to the spirit, works to the body. But James reverses this. He therefore does not mean that faith in all cases answers to the body; but the FORM of faith without the working reality answers to the body without the animating spirit. It does not follow that living faith derives its life from works, as the body derives its life from the animating spirit.