James 2:22

not only the father of us as Jews, (for to them he wrote), and according to the flesh, but as believers, and according to the promise; so all believers are called Abraham’s children, Rom 4:11 Gal 3:7. found or declared to be justified, not only before God, but in the face of the world; and his faith (by which he had been justified above thirty years before in the sight of God) now approved as a true, lively, justifying faith, by this proof he gave of it, upon God’s trying him in the offering up his son, Gen 22:9,12, & c. Abraham did fear God, and believe him before, and was justified before in the sight of God; but by the working of his faith in so eminent an act of obedience, the sincerity of all his graces, and so of his faith, was manifested and made known, and so his faith itself justified, as his person was before, and he obtained this ample testimony from the mouth of God himself. So that Abraham’s justification here was not the absolution of a sinner; but the solemn approbation of a believer; not a justifying him as ungodly, but commending him for his godliness. He was by his works justified as a righteous person, but not made righteous, or constituted in a justified state, by his works. The design of the apostle is not to show how sinners are justified in God’s court, but only what kind of faith it is whereby they are justified, viz. such a one as purifies the heart, Act 15:9, and looks to Christ, not only as made righteousness, but sanctification to them, 1Co 1:30; and consequently not only rests on him for justification, but stirs them up to yield obedience to him. viz. in his firm purpose and resolution, and was about to do it actually, had not God hindered him. It was no fault in Abraham that it was not actually done, and therefore it was counted to him as if it had been really done, Gen 22:12 Heb 11:17. this shows the settled purpose of Abraham to sacrifice Isaac, when he proceeded so far as to bind him, and lay him upon the altar; for that argues, that he expected and intended nothing but his death, which generally was wont to follow in sacrifices when once laid upon the altar.

6. We are taught that a justifying faith cannot be without works, from two examples, Abraham and Rahab.

Verses 14-26 Those are wrong who put a mere notional belief of the gospel for the whole of evangelical religion, as many now do. No doubt, true faith alone, whereby men have part in Christ's righteousness, atonement, and grace, saves their souls; but it produces holy fruits, and is shown to be real by its effect on their works; while mere assent to any form of doctrine, or mere historical belief of any facts, wholly differs from this saving faith. A bare profession may gain the good opinion of pious people; and it may procure, in some cases, worldly good things; but what profit will it be, for any to gain the whole world, and to lose their souls? Can this faith save him? All things should be accounted profitable or unprofitable to us, as they tend to forward or hinder the salvation of our souls. This place of Scripture plainly shows that an opinion, or assent to the gospel, without works, is not faith. There is no way to show we really believe in Christ, but by being diligent in good works, from gospel motives, and for gospel purposes. Men may boast to others, and be conceited of that which they really have not. There is not only to be assent in faith, but consent; not only an assent to the truth of the word, but a consent to take Christ. True believing is not an act of the understanding only, but a work of the whole heart. That a justifying faith cannot be without works, is shown from two examples, Abraham and Rahab. Abraham believed God, and it was reckoned unto him for righteousness. Faith, producing such works, advanced him to peculiar favours. We see then, ver. ( 24 ) , how that by works a man is justified, not by a bare opinion or profession, or believing without obeying; but by having such faith as produces good works. And to have to deny his own reason,…