20.

It is, therefore, by all means just that they be forgiven, because they have forgiven others, and that what they need be given to them, because they have given to others. For God uses mercy when He judgeth, and uses judgment when He showeth mercy. Hence the Psalmist says: "I will sing of mercy and of judgment unto Thee, O Lord." ¹ For if any man, thinking himself too righteous to require mercy, presumes, as if he had no reason for anxiety, to wait for judgment without mercy, he provokes that most righteous indignation through fear of which the Psalmist said: "Enter not into judgment with Thy servant." ² For this reason the Lord says to a disobedient people: "Wherefore will ye contend with me in judgment? ³ For when the righteous King shall sit upon His throne, who shall boast that he has a pure heart, or who shall boast that he is clean from sin? What hope is there then unless mercy shall "rejoice over" judgment? But this it will do only in the case of those who have showed mercy, saying with sincerity, "Forgive us our debts, as we forgive our debtors," and who have given without murmuring, for "the Lord loveth a cheerful giver." ⁴ To conclude, St. James is led to speak thus concerning works of mercy in this passage, in order that he may console those whom the statements immediately foregoing might have greatly alarmed, his purpose being to admonish us how those daily sins from which our life is never free here below may also be expiated by daily remedies; lest any man, becoming guilty of all when he offends in even one point, be brought, by offending in many points (since "in many things we all offend"), to appear before the bar of the Supreme Judge under the enormous amount of guilt which has accumulated by degrees, and find at that tribunal no mercy, because he showed no mercy to others, instead of rather meriting the forgiveness of his own sins, and the enjoyment of the gifts promised in Scripture, by his extending forgiveness and bounty to others.