02.02. Chapter 2 - Verse 23

James 2:23. And the scripture was fulfilled which saith, Abraham believed God, and it was imputed to him for righteousness; and he was called the friend of God. To strengthen the former argument from the example of Abraham, he produceth a testimony of scripture to prove that Abraham had true faith, and that Abraham was truly justified. And the scripture was fulfilled.—You will say, How can this be, since that saying was spoken of Abraham long before? Compare Genesis 15:6 with Genesis 22:1-24; and the apostle Paul saith that scripture was fulfilled in him ‘while he was yet in his uncircumcision,’ Romans 4:10, which was before Isaac’s birth, certainly before his being offered. Luther¹ upon this ground rejecteth this epistle with some incivility of expression. The Papists seek to reconcile the matter thus: That though faith were imputed to Abraham for righteousness before he offered Isaac, yet our apostle would prove that faith was not enough to justify him, but there needed also works; for, say they, his righteousness was not complete and full till it was made perfect by the accession of works. And the Socinians² pipe after the same tune and note, but without ground and warrant; for Paul quoteth the very same words for justification without works, Romans 4:2-3, and proveth that he had such a justification as made him completely happy and blessed, Romans 4:6-8. And if James should go about to superinduce the righteousness of works, he would be directly contrary both to Moses and Paul. The words of Moses can no way bear that sense, who plainly averreth faith to be imputed to him for righteousness. Briefly, then, for opening the place, you must note, that a scripture is said to be fulfilled in several senses: sometimes when the main scope of the place is urged; at other times when a like case falleth out, and so a scripture is quoted, and said to be fulfilled, not by way of argument, but allusion; sensu transumptivo, as divines³ speak; and they give a note whereby the allusive sense may be distinguished from that which is chief and proper. When a text is quoted properly, it is said, ‘that it might be fulfilled,’ as noting the aim and scope of the place. When it is quoted by allusion, or to suit it with a parallel instance, it is said, ‘then it was fulfilled,’ as implying that such a like case fell out. So here, ‘Then was the scripture fulfilled;’ that is, upon this instance and experience of his faith it might be again said that faith was imputed to him for righteousness; and we may rather own this exposition, because this sacrifice of his son, Genesis 22:1-24, was a greater manifestation and discovery of his faith than that sacrifice mentioned Genesis 15:1-21, when this honour was first put upon him. And things are said to be fulfilled when they are most clearly manifested; as in that known place of Acts 13:32-33, where those words, ‘Thou art my Son; this day have I begotten thee,’ are said to be fulfilled at Christ’s resurrection, because then he ‘showed himself to be the Son of God,’ Romans 1:4. So here; this being the evident discovery of Abraham’s faith, it appeared how truly it was said of him that ‘he believed, and it was imputed to him for righteousness.’ By that action he declared he had a true justifying faith, and therefore⁴ the Lord saith after this trial, ‘Now I know that thou fearest me,’ Genesis 22:12. And I suppose that he doth the rather use this expression to prevent an objection that might be drawn from Genesis or the doctrine of Paul; as also intimating that his doctrine tended not to press men to renounce the righteousness of faith, but to get their interest therein cleared, the testimony of Abraham’s righteousness being so every way compliant with the doctrine proposed.

¹ Luth. Præf. in hanc epistolam, ubi dicit, Hœc verba Mosis violenter a Jacobo trahi et torqueri, &c.

² ‘Fides, nisi bonorum operum fructibus perficiatur, justificationem perfectam ac salutem sempiternam conciliare hominibus non potest, ut apertissime testatur Jacobus.’—Volkel de Vera Religione, lib. 4, cap. 3, 139.

³ Spanhem. Dub. Evang., pars 2.—Dub. 64, et alibi.

⁴ As also the author of the book of Maccabees saith it was now fulfilled: Ἀβαὰμ ἕν πειρασμῷ εὑρέθη πίστος καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.— 1Ma 2:52,

Abraham believed God, and it was counted to him for righteousness.—The original meaning of that phrase, ‘it was counted to him for righteousness,’ is only to show that the thing was approved and accepted by God: and so it is often used in the Old Testament; as Phinehas’ zeal is said to be ‘counted in him for righteousness:’ Psalms 106:30-31, ‘He stood up and executed judgment; and that was counted unto him for righteousness unto all generations for evermore.’ And therefore in this phrase the scripture doth not declare what is the matter of our justification, but only what value the Lord is pleased to put upon acts of faith or obedience, when they are performed in the face of difficulty and discouragement. It is true, it is quoted by the apostle to prove the righteousness which is of faith, without that of works: Romans 4:3, ‘What saith the scripture? Abraham believed God, and it was counted to him for righteousness.’ But I suppose the apostle doth not quote the rigour of the expression, as if he would infer that faith is the matter of our righteousness, but only that the first testimony and solemn approbation which Abraham had from God was because of his faith. When scriptural expressions are rigorously urged, without considering their first and constant use, no wonder that mistakes and controversies do arise. For those great disputes about the matter of justification, I would not intermeddle; let it suffice to note, that the general current of Paul’s epistles⁵ carrieth it for the righteousness of Christ, which being imputed to us, maketh us just and acceptable before God; and this righteousness we receive by faith. So that faith justifieth not in the Popish sense as a most perfect grace, or as a good work done by us, but in its relation to Christ, as it receiveth Christ and his satisfactory righteousness; and so whether you say it justifieth as an instrument, a sole-working instrument, or as an ordinance, or relative action, required on our parts, all is to the same issue and purpose: to contend about mere words and bare forms of speech is to be too precise and critical.

⁵ See Romans 4:23-25; Romans 5:19; 1 Corinthians 1:30; 2 Corinthians 5:21; Php 3:9. And he was called the friend of God.—The apostle saith ‘he was called;’ that is, he was; as Isaiah 48:8, ‘Thou wast called a transgressor from the womb;’ that is, thou wast a transgressor. So in the New Testament: 1 John 3:1, ‘To be called the sons of God;’ that is, to be the sons of God. Or it alludeth to the solemn appellation wherewith Abraham is invested in scripture; as Isaiah 41:8, ‘Thou Israel are the seed of Abraham my friend.’ So 2 Chronicles 20:7, ‘Thou art our God, and thou gavest this land to the seed of Abraham thy friend.’⁶ And this title was given to Abraham because of his frequent communion with God—he had often visions; and because of his frequent covenanting with God—a great condescension, such as the kings of the earth use only to their equals and friends: and therefore, in the places where this title is given to Abraham, there is some respect to the covenant; and here it is said to be given to him upon that testimony of his faith and obedience in offering Isaac, when the covenant was solemnly renewed and confirmed to him by oath.

⁶ Ἑμρατυρήθη μεγάλως Αβραὰμ καὶ φίλος προσηλορεύθη τοῦ Θεοῦ.’—Clem. in Epist. ad Cor.

Obs. 1. Works ratify the Spirit’s witness. The apostle saith, ‘Then it was fulfilled;’ that is, seen that Abraham was a believer indeed, according to the testimony of God. The Spirit assureth us sometimes by expressions, speaking to us by some inward whisper and voice; sometimes by impressions, implanting gracious dispositions, as it were writing his mind to us. It is well when both are sensible, and with the witness of the Spirit we have that of water, 1 John 5:8. To look after works is the best way to prevent delusion. Here is no deceit, as in flashy joys. Fanatic spirits are often deceived by sudden flashes of comfort. Works, being a more sensible and constant pledge of the Spirit, beget a more solid joy: 1 John 3:19, ‘Hereby we know we are of the truth, and shall assure our hearts before him;’ that is, by real acts of love and charity. The way of immediate revelation is more flitting and inconstant; such actings of the Spirit being like those outward motions that came upon Samson ‘the Spirit came upon him at times;’ and so upon every withdrawment new scruples and doubts do arise. But the trial by grace is most constant and durable, it being a continual real pledge of God’s love to us. Flashes of comfort are only sweet and delightful while felt; but it is said of grace, ‘the seed abideth in him,’ 1 John 2:6, and ‘the anointing, ἐν ὑμῖν μένει, abideth in you,’ 1 John 2:27. This is a standing glory, and the continual repast of the soul; whereas those ravishings are like delicacies which God tendereth to his people in the times of festivity and magnificence. Well, then, learn—(1.) That good works are not a doubtful and litigious evidence. Men of dark spirits and great fancy will be always raising scruples; but the fault is in the persons, not the evidence. (2.) Learn to approve yourselves to God with all good conscience in times of trial; this will ratify and make good those imperfect whispers and mutterings in your souls concerning your interest in Christ. Do as Abraham did: upon a call he forsook his country; though he were childless, he believed the promise of a numerous issue; when God tempted him, he offered Isaac. When God trieth your faith or obedience with some difficulty, then is the special time to gain assurance by being found faithful.

Obs. 2. Believers are God’s friends. This was not Abraham’s title alone, but the title of all the righteous. Thus Christ saith, John 11:11, ‘Our friend Lazarus sleepeth.’ And more expressly, John 15:15, ‘Henceforth I call you not servants, but friends.’ Now they are friends to God—(1.) Because they are perfectly reconciled to him in Christ: we were enemies by nature; but God would not only pardon us, but receive us into friendship, Colossians 1:21. Absalom was pardoned, but he ‘could not see the king’s face.’ In other breaches, when the wound is healed, the scar remaineth; but now we are not only restored, and brought into an estate of amity, but advanced to higher principles. God doth not only spare converts, but delight in them. Periissemus nisi periissemus—we had been lost if we had not been lost; the fall made way for the more glorious restoration; as a broken bone, when it is well set, is strongest in the crack. (2.) All dispensations and duties that pass between them are passed in a friendly way: As (1st.) Communication of goods. Plutarch’s reasoning is good: Τὰ τῶν φιλῶν πάντα κοινὰ, friends have all things in common; but God is our friend, and therefore we cannot want—a rare speech from a heathen. In the covenant God is ours, and we are his, Jeremiah 31:33, and Jeremiah 32:38-39; Zechariah 13:9. He maketh over himself to us, quantus quantus est, as great as he is; and so by an entire resignation we are given up to him. The covenant is like a conjugal contract, and may be illustrated by that of the prophet, Hosea 3:3, ‘Thou shalt be for me, and I will be for thee.’ God maketh over himself and all his power and mercy to us, so that no dispensation cometh to us but in the way of a blessing; if it be so common a mercy as rain, ‘the rain shall be a rain of blessing,’ Ezekiel 34:26; so we give up ourselves to God, even to the lowest interest and enjoyment: ‘Upon the horse-bells there shall be written, Holiness to the Lord,’ Zechariah 14:20; all is consecrated. (2d.) Communication of secrets. So our Lord urgeth this relation: John 15:15, ‘Henceforth I call you not servants; for the servant knoweth not what his lord doth: but I have called you friends; for all things that I have heard I have made known to you.’ Servants are only acquainted with what concerneth their duty and work;⁷ the master commandeth, but doth not tell them the reason of the command. But now Christ had dealt more socially and sweetly with the apostles; he had opened all the secrets of the Father concerning his own resurrection, mission of the Holy Ghost, the calling of Gentiles, last judgment, eternal life, &c. And so shall you that lie in Christ’s bosom know his secrets: Genesis 18:17, ‘Shall I hide from Abraham the thing which I do?’ He will acquaint you with everything that concerneth your salvation and peace. So, on the other side, do believers open their secrets to God: Ephesians 3:12; Hebrews 10:19, they ‘come with boldness to the throne of grace;’ the word is, μετὰ παῤῥησίας, with liberty of speech; or, as it more strictly signifieth, liberty to speak all our mind. We may use some freedom with God, and acquaint him with all our griefs, and all our fears, and all our wants, and all our desires, as a friend would pour out his heart into the bosom of another friend; as it is said, Exodus 33:11, ‘The Lord spake to Moses face to face, as a man speaketh to his friend.’ (3d.) Conformity and correspondency of will and affections. True friendship is built upon likeness and consent of wills:⁸ God and the soul willeth the same thing holiness as the means, and God’s glory as the end: John 15:14, ‘Ye are my friends if ye do whatsoever I command you;’ to do otherwise is but false, glavering affection. It is the commendation of Ephesus, Revelation 2:6, ‘Thou hatest the deeds of the Nicolaitans, which I also hate.’ No friendship like that where we love and hate the same things, to hate what God hateth, and love what God loveth. See Proverbs 8:13; so see Psalms 139:21. (4th.) By mutual delight and complacency; they delight in God, and God in them: Isaiah 62:4, ‘The Lord delighteth in thee,’ in their persons, their graces, their duties; so do they delight in God, in their addresses to him, in his fellowship and presence, they cannot brook any strangeness and distance; they cannot let a day pass, or a duty pass, without some communion and intercourse with God. It is said of the hypocrites, Job 27:10, that ‘they will not delight themselves in God.’ Formal duties are a burden, ‘What a weariness is it,’ Malachi 1:13, though it were a sickly lamb. The prodigal thought it best to be out of the father’s eye, best in a far country, Luke 15:1-32; but it is their delight to be with Christ; his work is sweet to them, his statutes their songs, Psalms 119:54; duties come from them freely, as graces do from God; he ‘rejoiceth over them to do them good;’ and they can say, every one of them, ‘How do I delight in thy law!’ (5th.) By the special favour and respect God beareth them. Others have but common mercies, they saving; they have ‘hidden manna,’ joys which others cannot conceive, Revelation 2:17. Others are brought into the palace, Psalms 45:15, but they into the chambers of the great King, Song of Solomon 1:4; they have closet mercies, a sweet fellowship with God in all their ways; others have the letter, they the power; others have the work of an ordinance, they the comfort: Song of Solomon 5:1, ‘Eat, friends,’ &c. Well, then—(1.) Here is comfort to the righteous, to those that have found any friend-like affection in themselves towards God, any care to please him. God is your friend; you were enemies, but you are made near through Christ. God delighteth in your persons, in your prayers, in your graces, your outward welfare. It is a great honour to be the king’s friend; you are favourites of heaven! Oh! this is your comfort that delight in his presence, that walk in his ways as much as you can, though not as much as you should. (2.) Here is caution to you; your sins go nearest to God’s heart: ‘It was my familiar friend,’ Psalms 41:9. It was sad to Christ to be betrayed by his own disciples; it is a like grief to his Spirit when his laws are made void by his own friends: 2 Samuel 16:17, ‘Is this thy kindness to thy friend?’ It was David’s aggravation: Psalms 41:9, ‘Mine own familiar friend, in whom I trusted.’ Unexpected injuries surprise us with the more grief. Oh! walk carefully, watchfully!

⁷ ‘Servus herilis imperii non servus est sed minister.’—Seneca.

⁸ ‘Eadem velle et nolle, ea demum firma est amicitia.’—Sallust.