“Judicium enim sine misericordia illi qui non fecit misericordiam : superexaltat autem misericordia judicium.”
“For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. rejoiceth: or, glorieth”
“For judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment.”
“For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.”
“For judgment is without mercy to him that hath showed no mercy: mercy glorieth against judgment.”
For judgment without mercy, &c. It is an admonition to them to fulfil, as he said before, the royal precepts of the love of God and of our neighbour, which cannot be without being merciful to others. Blessed are the merciful, for they shall obtain mercy. (Matthew v. 7.) — And mercy exalteth itself above judgment. Some understand this as a confirmation of God’s infinite mercies, out of Psalm cxliv. 9. where it is said that his “mercies are over all his works;” that is, though all his perfections be equally infinite, yet he is pleased to deal with sinners rather according to the multitude of his mercies than according to the rigour of his justice. Others expound these words of the mercy which men shew to one another, and that he exhorts them to mercy, as a most powerful means to find mercy; and the merciful works done to others will be beneficial to them, and make them escape when they come to judgment. (Witham) — Similar to this are the words of old Tobias to his son: “Alms deliver from all sin, and from death, and will not suffer the soul to go into darkness. Alms shall be a great confidence before the most high God, to all them that give it.” (Tobias iv. 11, 12.) “Blessed are the merciful,” says our divine Judge, “for they shall obtain mercy.” (Matthew v. 7.) (Calmet) — And the definitive sentence of Christians, at the day of judgment will be favourable or not, as they have complied in life with the calls of charity. [Matthew xxv. 31-46.]
the apostle concluding his discourse about respecting persons, which consisted both in their words and actions, be directs them how to govern themselves in both. viz. for both your words and actions, and that, not only in your own consciences at present, but at God’s tribunal hereafter. the gospel, of the liberty of which it is one branch, that these differences among men, of Jew and Gentile, bond and free, circumcised and uncircumcised, &c., are taken away, Act 10:28 Gal 3:28 Col 3:11; against this law of liberty you sin if you respect persons, and then may well fear to be judged by it; as it takes away differences of persons now, so it will make none at last, but will be as impartial in its judgment as it is in its commands.
14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15 If a brother or sister be naked, and destitute of daily food, 16 And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? 17 Even so faith, if it hath not works, is dead, being alone. 18 Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that faith without works is dead? 21 Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? 22 Seest thou how faith wrought with his works, and by works was faith made perfect? 23 And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. 24 Ye see then how that by works a man is justified, and not by faith only. 25 Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? 26 For as the body without the spirit is dead, so faith without works is dead also.
Verses 1-13 Those who profess faith in Christ as the Lord of glory, must not respect persons on account of mere outward circumstances and appearances, in a manner not agreeing with their profession of being disciples of the lowly Jesus. St. James does not here encourage rudeness or disorder: civil respect must be paid; but never such as to influence the proceedings of Christians in disposing of the offices of the church of Christ, or in passing the censures of the church, or in any matter of religion. Questioning ourselves is of great use in every part of the holy life. Let us be more frequent in this, and in every thing take occasion to discourse with our souls. As places of worship cannot be built or maintained without expense, it may be proper that those who contribute thereto should be accommodated accordingly; but were all persons more spiritually-minded, the poor would be treated with more attention that usually is the case in worshipping congregations. A lowly state is most favourable for inward peace and for growth in holiness. God would give to all believers riches and honours of this world, if these would do them good, seeing that he has chosen them to be rich in faith, and made them heirs of his kingdom, which he promised to bestow on all who love him. Consider how often riches lead to vice and mischief, and what great reproaches are thrown upon God and religion, by men of wealth, power, and worldly greatness; and it will make this sin appear very sinful and foolish. The Scripture gives as a law, to love our neighbour as ourselves. This law is a royal law, it comes from the King of kings; and if Christians act unjustly, they are convicted by the law as transgressors. To think that our good deeds will atone for our bad deeds, plainly puts us upon looking for…