Jam 2:21-23 | Barnes | STEP | Verse 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. . A reference to his and probably most of those to whom this epistle was addressed were of this character. , 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, . 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 fulfilment 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. . 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, . (a) "when he had offered Isaac his son"

James 2:21-23

Verse 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. Mt 1:1. A reference to his and probably most of those to whom this epistle was addressed were of this character. Jas 2:1, 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, 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 fulfilment 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. Jas 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, Heb 11:17.

(a) "when he had offered Isaac his son" Gen 22:9,12 Verse 22. Seest thou. Marg., 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. συνηργει. Co-operated with. The meaning of the word is, to work together with any one; to co-operate, (1Cor 16:16; 2Cor 6:1;) then to aid, or help, (Mk 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 with contributed to it. The result which was reached, to wit, his acceptance 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.

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.

(+) "Seest thou" or, "Thou seest" (a) "faith wrought with his works" Heb 11:17 Verse 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, (viz., 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," Gen 15:3-5. 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 the Scripture was fulfilled, occurred some twenty years afterwards. 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 ground 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. If 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, etc. Rom 4:3 for a full explanation of this passage.

And he was called the Friend of God. In virtue of his strong faith and obedience. See 2Chr 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 for ever?" Isa 41:8, "But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend." This was a most honourable appellation; but it is one which, in all eases, will result from true faith and obedience.

(a) "Abraham believed God" Gen 15:6 (+) "imputed" or, "counted" (b) "called the Friend of God" 2Chr 15:7; Isa 41:8