Mar 9:41, Jam 2:1-5, 1Jo 3:14, 17 | Barnes | STEP | Verse 41. Whosoever shall give you a cup , etc. How easy it is to be a Christian! What is easier than to give a cup of cold water to a thirsty disciple of Jesus! But it must be in his name--that is, because he is a Christian, and therefore from love to the Saviour. This is very different from giving it from a mere motive of common kindness. If done from love to Christ, it will be rewarded; and hence we learn that the humblest acts of Christians, the lowest service that is rendered, will be graciously noticed by Jesus, and rewarded. None are so humble in his kingdom as not to be able to do good; and none so poor that, in his circumstances, may not show attach merit to him. Their feeblest service will be accepted; and acts of love, that may be forgotten by man, will be remembered by him , and rewarded in heaven. (u) "for whosoever"

Mark 9:41

Verse 41. Whosoever shall give you a cup, etc. How easy it is to be a Christian! What is easier than to give a cup of cold water to a thirsty disciple of Jesus! But it must be in his name--that is, because he is a Christian, and therefore from love to the Saviour. This is very different from giving it from a mere motive of common kindness. If done from love to Christ, it will be rewarded; and hence we learn that the humblest acts of Christians, the lowest service that is rendered, will be graciously noticed by Jesus, and rewarded. None are so humble in his kingdom as not to be able to do good; and none so poor that, in his circumstances, may not show attach merit to him. Their feeblest service will be accepted; and acts of love, that may be forgotten by man, will be remembered by him, and rewarded in heaven.

(u) "for whosoever" Mt 10:42, 25:40

James 2:1-5

ANALYSIS OF THE CHAPTER.

This chapter is evidently made up of three parts, or three subjects are discussed:--

I. The duty of impartiality in the treatment of others, verses 1-9. There was to be no favouritism 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 favour 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;

(d) because the law required that they should love their neighbours 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, verses 10-13. This subject seems to have been introduced in accordance with the general principles and aims of James, (Jas 1:1, 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, Jas 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, Jas 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, Jas 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, Jas 2:14-26. For a general view of the design of this part of the epistle, Jas 5:1, Introduction to Chapter 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, Jas 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, Jas 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, Jas 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, Jas 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 no evidence that he was justified, or that his works were the proper carrying out or fulfilment of his faith, Jas 2:20-24. He then

(f) shows that the same thing was true of another case recorded in the Old Testament--that of Rahab, (Jas 2:25;) and then observes, (Jas 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.

Verse 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. 1Timm 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. 1Cor 2:8. The design here seems to be to show that the religion of such a Lord should be in no way dishonoured.

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 Prov 24:23; 28:21; Lev 19:15; De 1:17; De 10:17; 2Ch 19:7; Ps 40:4. Acts 10:34; and Rom 2:11 to see the subject explained.

(a) "respect of persons" Prov 28:21; Jude 16 Verse 2. For if there come unto your assembly. Marg., as in Gr., 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 (συναγωγην) 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 (εκκλησια) 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 prevailed, 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 Lk 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 1Cor 14:24.

(+) "assembly" or, "synagogue" (*) "goodly" or, "gorgeous" Verse 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 cages 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. Marg., as in Gr., well, or seemly; that is, in an honourable 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 anything 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.

(+) "in a good place" or, "well" or, "seemly" Verse 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 Mt 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 honour 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."

(+) "judges of evil thoughts" or, "judges who reason ill" Verse 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. (Jas 2:1)

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 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. 1Cor 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, etc. Marg., that. Mt 5:3.

(a) "Hath not God chosen the poor of this world" 1Cor 1:26-28 (b) "rich in faith" Rev 2:9 (+) "the kingdom" or, "that kingdom" (c) "the kingdom which he hath promised" Mt 5:3; Lk 12:32; 22:29

1 John 3:14

Verse 14. We know that we have passed from death unto life. From spiritual death (Eph 2:1) to spiritual life; that is, that we are true Christians. Because we love the brethren. The sentiment here is, that it is an infallible evidence of true piety if we love the followers of Christ as such. See this sentiment illustrated in the Jn 13:35. But how easy it would seem to be to apply such a test of piety as this! Who cannot judge accurately of his own feelings, and determine whether he loves a Christian because he bears the name and image of the Saviour--loves him the more just in proportion as he bears that image? Who cannot, if he chooses, look beyond the narrow bounds of his own sect, and determine whether he is pleased with the true Christian character wherever it may be found, and whether he would prefer to find his friends among those who bear the name and the image of the Son of God, than among the people of the world ? The Saviour meant that his followers should be known by this badge of discipleship all over the world, Jn 13:34,35. John says, in carrying out the sentiment, that Christians, by this test, may know among themselves whether they have any true religion.

He that loveth not his brother abideth in death. He remains dead in sins; that is, he has never been converted. 1Jn 3:6. As love to the Christian brotherhood is essential to true piety, it follows that he who has not that remains unconverted, or is in a state of spiritual death. He is by nature dead in sin, and unless he has evidence that he is brought out of that state, he remains or abides in it.

(d) "He that loveth" 1Jn 2:9,11

1 John 3:17

Verse 17. But whoso hath this world's good. Has property--called "this world's good," or a good pertaining to this world, because it is of value to us only as it meets our wants this side of the grave; and perhaps also because it is sought supremely by the men of the world. The general meaning of this verse, in connexion with the previous verse, is, that if we ought to be willing to lay down our lives for others, we ought to be willing to make those comparatively smaller sacrifices which are necessary to relieve them in their distresses; and that if we are unwilling to do this, we can have no evidence that the love of God dwells in us.

And seeth his brother have need. Need of food, of raiment, of shelter; or sick, and poor, and unable to provide for his own wants and those of his family.

And shutteth up his bowels of compassion from him. The bowels, or upper viscera, embracing the heart, and the region of the chest generally, are in the Scriptures represented as the seat of mercy, piety, compassion, because when the mind feels compassion it is that part which is affected. Comp. Isa 16:11.

How dwelleth the love of God in him? How can a man love God who does not love those who bear his image? 1Jn 4:20. On the general sentiment here, Jas 2:14,seq. The meaning is plain, that we cannot have evidence of piety unless we are ready to do good to others, especially to our Christian brethren. Mt 25:45; Gall 6:10.