The Pulpit Commentary — James — Section 46

point5 him to a remote place in the building, or bids him elt below the rloh man's foot- stool on the ground. So did the Christian Church do homage to the pomp and wealth of the world, and despise the poor. Against this practice James levels hie rebuke, and shows the inconsistency and the sin of such respect of persons. I. THE INOONBISTENCY. He points out the iu.con.sistency of such conduct: 1. With their fat'.th. (Vers. 1, 4.) The faith of Christiane is precieely that faculty of their nature by which they discern and espouse spiritual things as distinguished from the things of the world. And in virtue of this faith they are supposed to be raised above the tyranny of world-attractions. The glory of earth does not dazzle them, for their faith has caught the vision of a higher glory, even a heavenly, of which Jesus Christ is Lord. They sit in heavenly places with him. And in virtue of this faith they must estimate a man according to his relation to the invisible world, his relation to Christ and God. There is to them a citizenship, a brotherhood, which takes prece- dence of all other social claims. How, then, with such a faith, the faith of the Lord of glory, could they be caught with the glitter of rings and of cloth of gold? And how ignore the equal relationships to the spiritual kingdom of God? Their conduct was in lltter inconsistency with their belief, their faith; they were double-minded, evil- thoughted judges. 2. Also, with their world-relationships themselves, (Vers. 6, 7.) For they were in the world, though properly not of it. And what were their relations to the several classes of the world as such? Their relation to the rich was unques- tionably that of persecuted and persecutors, of oppressed and oppressors (ver. 6). And to such would they cringe and pay homage; to men of such a class? To those likewise who not only oppressed them, but blasphemed the name by which they were called ( ver. 7)? The inconsistency of their conduct, then, was sufficiently glaring : they were inconsistent with their professed faith, double-minded, trimming between the world and God; and they were inconsistent with their own relation to the world, for they did reverence to that very power which was often turned against themselves, and against the holy Name they bore. II. THE em. All inconsistency may with truth be charged home upon the inconsis- tent man as being essentially sinful. But the inconsistent conduct of these Jews wu more directly and immediately open to that charge, as being a breach of the royal law, the law of love. 1. The specific sin, i.e. the particular aspect which the sin of uncharity assumed in this special case. (1) Want of regard for the spiritual interests of the poor. They were brothers in their common need, but these had not treated them as such. The most co=anding claim of one on the love and help of another, that of spiritual necessity, had been almost ignored. (2) Want of considerate tenderness for their special lowliness of estate. 'l'he greater their want, the greater should be the regard of Christians for them. So God's special regard for them (ver. 5). So God in Christ (Matt. xi 5). 2. The generic sin, i.e. its general nature, as uncharity, apar~ from this special manifestation. (1) Transgression of the law of a King-his will dis- regarded. (2) Transgression of a kingly law-the sway of the principle destroyed, Viewed either way, it loses its character of isolated transgression, of a particular fault, and runs up into the dark character of sin! And all sin is essentially one, As has been said, it is "only accident, or fear, or the absence of temptation, that prevents our transgressing" other co=andments also (Plumptre); potentially, when one is broken all are broken. Yes; adultery, murder, and all other deadly evil. "Guilty of all.'' The conclusion of all is, " With what measure we mete, it shall be measured to us again." A law of liberty, but not of liberty to sin. And if we disregard the law that should make us free, for us there is, not love, but judgment. A merciless judg- ment, if we have been merciless. But if, on the other hand, our hea.rts have beell loving, and our lives merciful, through the faith of Christ, then judgment shall be dis- armed, and we shall learn what those words mea.n, "Blessed are the merciful: for they shall obtain mercy."-T. F. L. Vere. 14-26.-Faith and works. The supposed antagonism between Paul and James. Misapprehension. Paul's great argument is that, not by seeking to fulfil an impossible righteousness do we make ourselves jlist before God, but by acknowledging our sin and accepting his salvation, James's ar~ument is, that the very faith which 118.Ves UJi is a faith which brings forth after-fruits, or it is not true faith at all. So, then,  on. u. 1-26.] 'l'HE GENERAL EPIS'l'LE OF JAMES. 41 I