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.
2:21 Was not Abraham our father. The father of the Jewish race; also the father of all his children by faith. See Ga 3:7-9.
Justified by works? By a faith which showed itself in works. This is the argument of James, that faith is of no avail unless accompanied by works. Of this all Abraham's life was a demonstration. He was told when in Mesopotamia to go forth into the land God would show him, and he went out, not knowing where he was going (Heb 11:8); an act of faith. By faith he sojourned in the land of promise (Heb 11:9).
When he had offered Isaac his son upon the altar? Each of these acts of faith secured Divine approval, but the supremest trial was when he offered Isaac. See PNT Heb 11:17. This victory of faith was followed by crowning approval and glorious promises.
2:21 Was not Abraham justified by works - St. Paul says he was justified by faith, Rom 4:2, and 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.
2:14-26 Those are wrong who put a mere notional belief of the gospel for the whole of evangelical religion, as many now do. No doubt, true faith alone, whereby men have part in Christ's righteousness, atonement, and grace, saves their souls; but it produces holy fruits, and is shown to be real by its effect on their works; while mere assent to any form of doctrine, or mere historical belief of any facts, wholly differs from this saving faith. A bare profession may gain the good opinion of pious people; and it may procure, in some cases, worldly good things; but what profit will it be, for any to gain the whole world, and to lose their souls? Can this 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. This place of Scripture plainly shows that an opinion, or assent to the gospel, without works, is not faith. There is no way to show we really believe in Christ, but by being diligent in good works, from gospel motives, and for gospel purposes. Men may boast to others, and be conceited of that which they really have not. There is not only to be assent in faith, but consent; not only an assent to the truth of the word, but a consent to take Christ. True believing is not an act of the understanding only, but a work of the whole heart. That a justifying faith cannot be without works, is shown from two examples, Abraham and Rahab. Abraham believed God, and it was reckoned unto him for righteousness. Faith, producing such works, advanced him to peculiar favours. We see then, ver. 24, how that by works a man is justified, not by a bare opinion or profession, or believing without obeying; but by having such faith as produces good works. And to have to deny his own reason, affections, and interests, is an action fit to try a believer. Observe here, the wonderful power of faith in changing sinners. Rahab's conduct proved her faith to be living, or having power; it showed that she believed with her heart, not merely by an assent of the understanding. Let us then take heed, for the best works, without faith, are dead; they want root and principle. By faith any thing we do is really good; as done in obedience to God, and aiming at his acceptance: the root is as though it were dead, when there is no fruit. Faith is the root, good works are the fruits; and we must see to it that we have both. This is the grace of God wherein we stand, and we should stand to it. There is no middle state. Every one must either live God's friend, or God's enemy. Living to God, as it is the consequence of faith, which justifies and will save, obliges us to do nothing against him, but every thing for him and to him.
