James 2:13

King James Version (KJV)

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

Adam Clarke
Bible Commentary

For he shall have judgment - He who shows no mercy to man, or, in other words, he who does not exercise himself in works of charity and mercy to his needy fellow creatures, shall receive no mercy at the hand of God; for he hath said, Blessed are the merciful, for they shall obtain mercy. The unmerciful therefore are cursed, and they shall obtain no mercy.

Mercy rejoiceth against judgment - These words are variously understood.

Mercy, the merciful man, the abstract for the concrete, exults over judgment, that is, he is not afraid of it, having acted according to the law of liberty, Thou shalt love thy neighbor as thyself.

Ye shall be exalted by mercy above judgment.

For he (God) exalts mercy above judgment.

A merciful man rejoices rather in opportunities of showing mercy, than in acting according to strict justice.

In the great day, though justice might condemn every man according to the rigour of the law, yet God will cause mercy to triumph over justice in bringing those into his glory who, for his sake, had fed the hungry, clothed the naked, ministered to the sick, and visited the prisoners. See what our Lord says, Matthew 25:31-46.

In the MSS. and versions there is a considerable variety of readings on this verse, and some of the senses given above are derived from those readings. The spirit of the saying may be found in another scripture, I will have mercy and not sacrifice - I prefer works of charity and mercy to every thing else, and especially to all acts of worship. The Royal Law, Thou shalt love thy neighbor as thyself, should particularly prevail among men, because of the miserable state to which all are reduced by sin, so that each particularly needs the help of his brother.

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Albert Barnes
Notes on the Whole Bible

For he shall have judgment without mercy, that hath showed no mercy - This is obviously an equitable principle, and is one which is everywhere found in the Bible. Proverbs 21:13. “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself but will not be heard.” 2 Samuel 22:26-27, “with the merciful thou wilt show thyself merciful, and with the froward thou wilt show thyself unsavory.” Compare Psalm 18:25-26; Matthew 6:15; Matthew 7:1-2. The idea which the apostle seems to design to convey here is, that there will certainly be a judgment, and that we must expect that it will be conducted on equitable principles; that no mercy is to be shown when the character is not such that it will be proper that it should be; and that we should habitually feel in our conduct that God will be impartial, and should frame our lives accordingly.

And mercy rejoiceth against judgment - Margin, “glorieth.” Greek Boasts, glories, or exults. The idea is that of glorying over, as where one is superior to another, or has gained a victory over another. The reference all along here is to the judgment, the trial of the great day; and the apostle is stating the principles on which the trial at that day will be conducted - on which one class shall be condemned, and the other acquitted and saved. In reference to one class, the wicked, he says that where there has been no mercy shown to others - referring to this as one evidence of piety - that is, where there is no true piety, there will be judgment without mercy; in the other case there will be, as it were, a triumph of mercy, or mercy will appear to have gained a victory over judgment. Strict justice would indeed plead for their condemnation, but the attribute of mercy will triumph, and they will be acquitted.

The attributes of mercy and justice would seem to come in conflict, but mercy would prevail. This is a true statement of the plan of salvation, and of what actually occurs in the redemption of a sinner. Justice demands, as what is her due, that the sinner should be condemned; mercy pleads that he may be saved - and mercy prevails. It is not uncommon that there seems to be a conflict between the two. In the dispensations of justice before human tribunals, this often occurs. Strict justice demands the punishment of the offender; and yet there are cases when mercy pleads, and when every man feels that it would be desirable that pardon should be extended to the guilty, and when we always rejoice if mercy triumphs. In such a case, for example, as that of Major Andre, this is strikingly seen. On the one hand, there was the undoubted proof that he was guilty; that he had been taken as a spy; that by the laws of war he ought to be put to death; that as what he had done had tended to the ruin of the American cause, and as such an act, if unpunished, would always expose an army to surprise and destruction, he ought, in accordance with the law of nations, to die.

On the other hand, there were his youth, his high attainments, his honorable connections, his brilliant hopes, all pleading that he might live, and that he might be pardoned. In the bosom of Washington, the promptings of justice and mercy thus came into collision. Both could not be gratified, and there seemed to be but one course to be pursued. His sense of justice was shown in the act by which he signed the death-warrant; his feelings of compassion in the fact that when he did it his eyes poured forth a flood of tears. How every generous feeling of our nature would have been gratified if mercy could have triumphed, and the youthful and accomplished officer could have been spared! In the plan of salvation, this does occur. Respect is done to justice, but mercy triumphs. Justice indeed pleaded for the condemnation of the sinner, but mercy interposed, and he is saved. Justice is not disregarded, for the great Redeemer of mankind has done all that is needful to uphold it; but there is the most free and full exercise of mercy, and, while the justice of God is maintained, every benevolent feeling in the breasts of all holy beings can be gratified in the salvation of countless thousands.

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Matthew Henry
Concise Bible Commentary

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 another atonement. According to the covenant of works, one breach of any one command brings a man under condemnation, from which no obedience, past, present, or future, can deliver him. This shows us the happiness of those that are in Christ. We may serve him without slavish fear. God's restraints are not a bondage, but our own corruptions are so. The doom passed upon impenitent sinners at last, will be judgment without mercy. But God deems it his glory and joy, to pardon and bless those who might justly be condemned at his tribunal; and his grace teaches those who partake of his mercy, to copy it in their conduct.

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Ellen G. White
Patriarchs and Prophets, 73

The class of worshipers who follow the example of Cain includes by far the greater portion of the world; for nearly every false religion has been based on the same principle—that man can depend upon his own efforts for salvation. It is claimed by some that the human race is in need, not of redemption, but of development—that it can refine, elevate, and regenerate itself. As Cain thought to secure the divine favor by an offering that lacked the blood of a sacrifice, so do these expect to exalt humanity to the divine standard, independent of the atonement. The history of Cain shows what must be the results. It shows what man will become apart from Christ. Humanity has no power to regenerate itself. It does not tend upward, toward the divine, but downward, toward the satanic. Christ is our only hope. “There is none other name under heaven given among men, whereby we must be saved.” “Neither is there salvation in any other.” Acts 4:12. PP 73.1

True faith, which relies wholly upon Christ, will be manifested by obedience to all the requirements of God. From Adam's day to the present time the great controversy has been concerning obedience to God's law. In all ages there have been those who claimed a right to the favor of God even while they were disregarding some of His commands. But the Scriptures declare that by works is “faith made perfect;” and that, without the works of obedience, faith “is dead.” James 2:22, 17. He that professes to know God, “and keepeth not His commandments, is a liar, and the truth is not in him.” 1 John 2:4. PP 73.2

When Cain saw that his offering was rejected, he was angry with the Lord and with Abel; he was angry that God did not accept man's substitute in place of the sacrifice divinely ordained, and angry with his brother for choosing to obey God instead of joining in rebellion against Him. Notwithstanding Cain's disregard of the divine command, God did not leave him to himself; but He condescended to reason with the man who had shown himself so unreasonable. And the Lord said unto Cain, “Why art thou wroth? and why is thy countenance fallen?” Through an angel messenger the divine warning was conveyed: “If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door.” The choice lay with Cain himself. If he would trust to the merits of the promised Saviour, and would obey God's requirements, he would enjoy His favor. But should he persist in unbelief and transgression, he would have no ground for complaint because he was rejected by the Lord. PP 73.3

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Ellen G. White
Christ's Object Lessons, 178

In Noah's day, men had disregarded the law of God until almost all remembrance of the Creator had passed away from the earth. Their iniquity reached so great a height that the Lord brought a flood of waters upon the earth, and swept away its wicked inhabitants. COL 178.1

From age to age the Lord has made known the manner of His working. When a crisis has come, He has revealed Himself, and has interposed to hinder the working out of Satan's plans. With nations, with families, and with individuals, He has often permitted matters to come to a crisis, that His interference might become marked. Then He has made manifest that there is a God in Israel who will maintain His law and vindicate His people. COL 178.2

In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God's law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose. COL 178.3

The time is near when He will say, “Come, My people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of His place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain.” Isaiah 26:20, 21. Men who claim to be Christians may now defraud and oppress the poor; they may rob the widow and fatherless; they may indulge their Satanic hatred because they cannot control the consciences of God's people; but for all this God will bring them into judgment. They “shall have judgment without mercy” that have “showed no mercy.” (James 2:13.) Not long hence they will stand before the Judge of all the earth, to render an account for the pain they have caused to the bodies and souls of His heritage. They may now indulge in false accusations, they may deride those whom God has appointed to do His work, they may consign His believing ones to prison, to the chain gang, to banishment, to death; but for every pang of anguish, every tear shed, they must answer. God will reward them double for their sins. Concerning Babylon, the symbol of the apostate church, He says to His ministers of judgment, “Her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.” Revelation 18:5, 6. COL 178.4

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Ellen G. White
SDA Bible Commentary, vol. 7 (EGW), 935

2, 3. See EGW on Hebrews 12:11. 7BC 935.1

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Ellen G. White
Testimonies for the Church, vol. 6, 282

There is a wide field of usefulness before all who will work for the Master in caring for these children and youth who have been deprived of the watchful guidance of parents and the subduing influence of a Christian home. Many of them have inherited evil traits of character; and if left to grow up in ignorance, they will drift into associations that lead to vice and crime. These unpromising children need to be placed in a position favorable for the formation of a right character, that they may become children of God. 6T 282.1

Are you who profess to be children of God acting your part in teaching these, who so much need to be patiently taught how to come to the Saviour? Are you acting your part as faithful servants of Christ? Are these unformed, perhaps ill-balanced, minds cared for with that love which Christ has manifested for us? The souls of children and youth are in deadly peril if left to themselves. They need patient instruction, love, and tender Christian care. 6T 282.2

Were there no revelation to point out our duty, the very sight of our eyes, and what we know of the inevitable working of cause and effect, should arouse us to rescue these unfortunate ones. If the members of the church would bring into this work the same energy and tact and skill that they employ in the common business relations of life, if they would seek wisdom from God and earnestly study how to mold these undisciplined minds, many souls that are ready to perish might be rescued. 6T 282.3

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