Chapter XXVII (continued, part 34)
19, with 21. So in the Lord's Supper (1 Corinthians 10. 16;
11. 21-26), tlie body and blood are separately represented. The blood itself, therefore, continues still in heaven bofore God, the perpetual ransom-price of "the eternal covenant " (ch. 13. 20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (ch. 9. 12). But it
is called " the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (ch. 9. 14; 10. 22; Isaiah 52. 15). This sprinkling is analogous to the sprinkled blood of the Passover.
Cf. Revelation 5. 6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require njeat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory oC concomitancy of the blood with the body, the excuse for giving only the bread to the laity,
falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (ch. 9. 18, 22). speaketik better things than that of Abel—viz., than the sprinkling (the best MSS. read the article ina^citit/ic, which refers to "sprinkling," not to "blood," which last in neuter) of blood by Abel In his sacrifice spake. This comparison between two things of the same kind [viz., Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different In kind and In results (viz., Christ's sacrifice, and Abel's own blood [AlfokdJ, which was not a sacrifice at all), cf. ch. 11. 4 ; (Jenesis 4. 4. This accords with the whole tenor of the Epistle, and of this passage in particular (v. 18-2"2,) which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's Is the first recorded
it, n\oreover, was testified to by God as acceptable to Him above Cain's), cf.ch. 9. and 10. The word " better" impUefi
The Danger of Be/using the Word. HEBEEWS XIII. An Exhortation to Cliarily, etc.
of themselves, but be removed. The new abiding heaven and eartli are also made by God, but they are of a liiglier nature than tlie material creation, being made to partake of the Divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Isaiah 66.22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle. 28. receiving—as we do, in prospect and sure hope, also in the possession of tlie Spirit the first-fruits. This is our privilege as Christians, let us have grace—"let us have thankfulness." [Alford after Chrysostom.] But (1.) this translation is acccording to classical Greek, not Paul's phraseology for " to be thankful." (2.) "To God" would have been in that case added. (3.) " Whereby we may serve God," suits the Eng-
Buperlcjrtty to something that is good: but Abel's own blood was not at all good lor the purpose for which
Christ's blood was efficacious; uay, it cried for vengeance. So Archbishop Magee, Hammond, and Knatchbull. BENGEli takes "the blood of Abel" as put for all tl\e blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world ; coun-
teracted by the blood of Christcalmly speaking in heaven
for us, and from heaven to us. I prefer Magee s view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priestliood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel, as. refuse not—through unbelief. Ulin that spcaketh God in Christ. As the blood of sprinkling is represented as speaking to God for us, u. 24; so here God is represented as speaking to us (ch. 1. 1, 2). His word now is the prelude of tlie last "shaking" of all things {v. 27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (v. 26). wlio refused liliu Greek, " refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to tliem by God any more (u. 19), covered over refractory hearts, as
lish Version "grace" (i.e.. Gospel grace, the work of the Spirit, producing faith exhibited in serving Ood), but does not suit "thankfulness." acceptably Greek, "wellpleasingly." reverence and godly fear— The oldest MS.S. read, " reverent caution and fear." Reverent caniion (same Greek as inch. 5. 7; see i\ro^e there) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves. 39. Greek, "For even:" "for also: ' introducing an additional solemn incentive to diligence. Quoted from Deuteronomy i. 2i. our God—in whom we hope, is also to be feared. He is love; yet there is another side of his character, God has wrath against sin (ch. 10. 27, 31).
tlieir subsequent deeds showed {ch. 3. 16). tliat siiaUe— revealing with oracular warnings His Divine will: so tlie Greek. If we turn away Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined." Him. that speaketh from heaven—God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preacliing frequent mention
Is made of " the kingdom of the heavens'' (Greek, Matthew
8. 2). In the giving of the law God spake on eartli {viz.. Mount Sinai) by augels (ch. 2. 2; cf. ch. 1. 2). In Exodus
20. 22, when God says, "I talked with you from heaven," this passage In Hebrews shows that not the highest heavens, but the visible heavens, ttie clouds, and dark-
Ver. 1-25. Exhortation to Various Graces, EspeciAXLY Constancy in Faith, Following Jesus amidst llEPKOACHES. Conclusion, with Pieces of Intelligence AND Salutations. 1. brotherly love—a distinct special manifestation of "charity" or "love" (2 Peter 1.7). The Church of Jerusalem, to which in part this Ep:stle was addressed, was distinguished by this grace, we know from Acts (cf. ch. C. 10; 10.32-34; 12.12,13). continue— charity will itself continue. See that It continue ivith you. 3. Two manifestations of "brotherly love," hospitality, and care for those in bonds. Be not forgetful—Implying it was a duty which tliey all recognized, but wliich they might forget to act on (u. 3, 7, 16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians. [Julian, Ep. 49.] enter, tained angels unawares—Abraham and Lot did so (Genesis 18. 2; 19. 1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he maybe unexpectedly found to be as much ,a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word. Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it \i'AS, escaped the entertainers tliat they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing. 3. Remember—in prayers and acts of kindness, bound with them—by virtue of the unity of the members
ness, are meant, out of which God by angels proclaimed the law on Sinai. !46. then shook—when He gave the law on Sinai, now—under the Gospel, promised—tlie announcement of His coming to break up the present order of tilings, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joy-
ful hope. Yet once more—Cf. my Notes, Haggai 2. 6, 21,
22, both which passages are condensed into one here. The shaking began at the first coming of Messiah ; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is lit., " it is yet one little," i.e., a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic
covenant, but heaven also is to be shaken. The two .advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of wliich the presage was given in the shakings at the first advent: tlie convulsions connected with the overtlirow of Jerusalem shadowing forth those about to be at tlie overtlirow of all the God-opposed kingdoms by the coming Messiali. 27, this word, I'et once more-.So Paul, by the Spirit, sanctions the LXX. rendering of Haggai 2. 6, giving an additional feature to the prophecy in the Hebrew, as rendered
In English Version, not merely that it shall be in a little
w?ute,t)ut that it is to be "once more" as the final act. The stress of his argument is on tlie "once." Once for
ill the body under one Head, Christ (1 Corinthians 12. 26). suffer adversity Greek, ".are in evil state." being yourselves also In the body—.and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympatlify.e with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another In manhood, as Job; another in old age." [Bengel.] 41. is—translate, " Let marriage be treated as honouralile :" as v. 5 also is an exhortation, in all—" in the case of all men:" "among
nil: once and fmever. "In saying 'once more,' the .Spirit implies that something has already passed, and someinlng else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive,
i.e., not many limes." [ESTius.] those thiiigii that are shaken—tlie heaven and the earth. As tinshaking is to be tutal, so shall the removal be, making way for the liet-
»er things that are unremovable. Cl. ine .Fewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of tlie everlasting state of bliss, as of things . . . made viz., of this present t.*£*i6ie creation: cf. 2 Corinthians .I. I; and
all." "To avoid fornication let every man have his own wife" (1 Corinthians 7. 2). Judaism and Gnosticism combined were sooii about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted
ch, 9. 11, "made with hands ... of this creation," i. e., things so made at creation that they would not remain
The Rcgnrd of God's Preachers. HEBREWS XIII. We are to Confess Christ.
doctrines—"teachings." establlsiied with grace » not with meats—not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Juda* izers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul In 1 Corinthians 8. 8, 13; 6. 13. Romans 14. 17, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body otfered once for all for us, is our true spiritual "meat" to "eat"
this verse for tlie justifl.cation of the marri(?i1 state. If one does not hinisell niai ry, lie shouiil not prevent otliers from doing so. Otliers, especially. Romanists, translate, "in all things" as in v. 18. But the warning tieing against lasciviousness, the contrast to " whoremonyers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons. tUe bed nnHefileA—trayislnte, as Greek requires "uudefileiV to be a predicate, not an epithet, "And let the bed be nndefiled." Gotl will judge —Most whoremongers escape the notice of human trilmuals ; but God takes particular cognizance of those whom jnan does not punish. Gay immoralities will then be regarded in a very ditferent light from what they are now. 5. conversation—"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator
(v. 10), "the stay and the stalf of bread" (Isaiah 3. 1), the mean of all "grace." which have not prolite<l Greek, "in which they who walked were not profited;" viz., in respect to justification, perfect cleansing of the conscience, and sanctifl(^ation. Cf. on "walked," Acts 21. 21; viz., with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances. 10. Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, I'iz., the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He sa.ys, "Serve t?ie tabernacle," not "serve in the tabernacle." Contrast with this servile worship ours, an altar—the cross of Christ, whereon His body was oflTered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (Galatians 5. 2). That not a literal eating of the sacrifice of Clirist is meant in the Lord's Supper, but a spiritual is meant, appears from comparing v. 9 with 10, " with gkace, NOT with MEATS." 11, 1!J. For just as " the bodies of those beasts whose blood is brought into the sanctuary by, &e., are burned without the camp," so ".lesus also that, suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type, for—reason wliy they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. Leviticus 6. 30, gives the general rule," No sin ottering whereof any of the blood is lirought into the tatjernacle of the congregation to reconcile withal in the holy place, shall be eaten ; it shall be burnt in the fire." The sin offerings are twofold, the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat, and the imrard, the reverse, tlic sanctuary —here the Holy of holies, into which the blood of the sin oH'eriiig was brought on the day of atonement, without the camp—in which were the tabernacle and liCvitical priests and legal worshippers, during Israel's Journey tlirougli the wilderness; replaced afterwards by Jerusalem (containing tlie temple), outside of whose walls Jesus was crucified. 12. Wlierefore Jesus— In order that the Antitype miglit fulfil the type, sanctify— Though not brought into the temple " sanctuary" (v. H) His l)lood has been brought into the heavenly sanctuary, and "sanc-
to the creature, sucli tilings as ye have— lit., " present
tilings" (Philip.pians 4. 11). I will neveileave tliee, nor forsake thee—A promise tantamount to this was given
to Jacob (Genesis 28. 15), to Israel (Peuteronoiny G, 8), to Joshua (Joshua 1. 5), to Solomon (1 Chronicles 28. 20). It is therefore like a Divine adage. What was said to them, extends also to us. He will neither withdraw His presence {" never leave thee") nor his help ("nor forsake thee"). [Bengel.] 6. may—rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (Psalm 56. 4. 11 ; 118. 6). Punctuate as both the Hebrew and the &reek require, "And (so) I will not fear: what 'then) shall man do unto me ?" 7. Remember —so as to imitate : not to invoke in prayer, as Rome teaches, have the rule—rather, " who have had the rule over you :" your spiritual leaders, -xvlio— Greek, "the which:" such persons as. who have spoken unto you—" spake" (so the Greek aorist means) during their lifetime. This Epistle was among those later written, when many of the heads of the Jerusalem Church had passed away, whose faith—even nnto death: probably death by martyrdom, as in the case of the instances at faith in ch. 11. .I'). Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (Acts 12. 2),
'.n the Palestinian Church, which Paul addresses, sntTered martyrdom, considering Greek, " looking up to," " diligently contemplating all over," as an artist would a model, the end—the termination, at death. The Greek
is used of decease (Luke 9. 31 ; 2 Peter 1. 15). of their conversation—"manner of life:" "religious walk" (Galatians 1. 13; Ephesians 4. 22; 1 Timothy 4. 12; James 3. 13). Considering how they manifested the soundness of their faith by their holy walk, wliich tliey maintained even to the end of that walk (their de;itli by martyrdom). 9. This verse is not, as some read it, in apposition with "tlie end of their conversation" (v. 8), l)ut forms the transition. "Jesus Christ, yesterda.y and to-day (is) the same, and (shall be the same) unto the ages" (i. <?., unto .ill ages). The Jesus Christ (the full name being given, to mark with aHiectlonate solemnity both Hii^'person and His otJlce)\vho supported your spiritual rnlars through life even unto
tlieir end "yesterday" (In times past), being at once "the Author aiijd the Finisher of their failli" (e.h. 12.
tifies the people" (cli. 2. 11, 17), by cleansing them from
2), remains still the same Jesus Clirist " to-day," ready to help you also, If like them .you walk b.v "faitli" in Him.
sin, and consecrating them to God. his own—not blood of animals, witliout the gaie—of Jerusalem; as if unworthy of the sociel,/ of t he covenant people. Thi' fiery ordeal of His siifferin;/ on the cross, answers to the burn-
CI. "this same Jesus," A(;ts 1. 11. He wlio ye-iterday (proverbial for the past time) sutf. red and died, is to-day in glory (Revelation 1. 18). "As niglit comes between yesteidayand to-day, and yet iiigtit itself is swallowed up hy yesterday ai\d to-day, so the su^'criny i\'n\ not so interrupt the glory of Jesus Christ wlilch was of yesterday, and
i/ij/ of the victims ; thereby His mere fleshly life was completely destroyed, as their bodies were; the second part of His offering was His carrying His blood into the lu>avenly holiest before God at His ascension, tliat it should be a perpetual atonement for the world's sin. 13. therefore—this "therefore" breathes the deliberate forlituile of believers. TBengkl.] without the camp — " outside the legal polity" [Theoi>oki:t| of .ludaism (cf. v. 11). "Faith considers .Terusalem itself as a camp, not a city." [Benokl.] He contrasts wi'l. theJews, who serve an earthly sanctuary, the (Jliiistians to whom the altar in heaven stands open, whilst it is closed against the Jews. As Jesus sud'ered without the gate, so spiritually tunsi those who desire to belong to Him, withdraw fronj IL*
tiiat which is to-day, as not to <Shilinue to t)e tlie same. He is the same yesterday, before He came into the world, and to-day. In heaven. Yesterday in the time of our predecessors, and to-(/a// in our age." IBkngicl.] Solheiloctrlne is the same, not variable : this verse thus forms the tiansltlon between v. 7 and !(. He is always " the same"
(eh. 1. 12). The same In the Did and In New Testament. 9. Bbout^ratlier, as oldest MSS. read, " carried aside ;" viz., cf. Ephesians 4. 14. divers—di tiering from theone faith in the one and the same Jesus CJhrisI, as taught by them wlio had Uie rule over you (w. 7). strange—foreign to the truth. 480
Divas Admonitions lo the Brethren. HEBREWS XIII. The Apostle Askd their Prayen,
earthly Jerusalem and its sanctuary, as from this world
with the account to be liereafter given (cf. 1 Peter 5. <). witli joy—at your obedience; anticipating, too, that you sliall be their "joy" in the day of giving account (Philippians 4. 1). not wltli grief—at your disobedience
In general. There is a reference to Exodus 33. 7, when the tabernacle was moved wUhoat tlie camp, which had become polluted by the people's idolatry of the golden
; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. " Mitigate tlieir toil by every office of attention and respect, that with alacrity, ratlier thau with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part." [Grotius.] that— Grte/ in your pastors is M/yjco/i<- able for you, for it weakens their spiritual power; naj', more, " the groans (so the Greek for 'grier) of other creatures .are heard; how much more of pastors!" [Bengel] so God will be provoked to avenge on you their " groaning" (Greek). If they must render God an account of t heir negligence, so must you for your ingratitude to them. [Grotius.] 18. Pray for us—Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till v. 20,
calves; so that "every one who sought the Lord went out unto the tabei-tuxcle of l/te congregation (as Hoses called
the tabernacle outside the camp), which was without the camp;" a lively type of what the Hebrews should
do, viz., come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, viz.. come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldli-
ness, seeing that "we have no continuing city" {v. 14). bearing—as Simon of Cyrene did. Uis reproach—the reproach which He bare, and which all His people btar with Him. 14. here—on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all wiio cling
to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polit.v ; a type of the whole of our present earthly order of things soon to perish, one to come—(Ch. 2. 5; 11.
21), Romans 15. 30. "Us," includes both himself and his companions; he passes to himself alone, v. 19. wm trust we liave a good conscience—in spite of your former jealousies, and tlie charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisoniaeut at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man. Acts
10, 14, 16; 12. 22; Philippians 3. 20.) 15. As the "altar" was mentioned in v. 10, so the "sacrifices" here (cf. 1 Pe-
ter 2. 5, viz., praise and doing good, v. 16). Cf. Psalm 119.
108; Romans 12. 1, By him — as the Mediator of our prayers and praises (John 14. 13, 14); not by Jewish obeervances (Psalm 50. 14, 23; 69. 30, 31; 107. 22; 110. 17). It was an old saying of the rabbis, "At a future time all sac-
rifices shall cease, but praises shall not cease." pi-aise for salvation, continually—not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives, fruit of our lips—(Isaiah 57. 19; Iloseal4.2.) givingtlianlts-Gree/c, " confessing." BenQEt. remarks, the Hebi'ew, Todah, is beautifully emphatic.
23. 1-3; 21. 16, 20, 21 (wherein he virtuallj' implies, that his repl.v to Ananias was not siulul impatience;' for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after), we trust Greek, "we are persuaded," in the oldest MSS. Good conscience produces confidence, where tlie Holy Spirit rules the conscience (Romans 9. 1). honestly- "in a good way." The same Greek word as "good conscience." Lit., rightly, becomingly. 19. the ratlier— Gi'ec/^, "/ the more a/juudanUy beseech you." tu do tUia—to pray for me. tlnat I may be restored to you -(Philemon 22.) It is here first in the letter he mentions himself, in a wa.y so unobtrusive, as not to prejudice his Hebrew readers against him, which would havn been the result had he commenced this as his other Epistles, witii authoritatively announcing his name and apostolic commission, ao. Concluding pra,ver. God of peace—Ho Paul, Romans 15. *J; 10.20; 2 Corinthiaiis 13. 11; Philippians 4. 9; 1 Thessalonians 5. 23; 2 Tliessalonians 3. 16. TheJudaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (v. 17), and of alienation towards Paul. The God ofpeace by giving unity of true doctrine, will unite them in mutual love, brought again from the dead— Greek, "brought up," &c. : God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude witliout mentioning the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession—the depth of His humiliation and the height of His glory—the "altar" of the cross and the ascension to the heavenly Holy of holies great— (Ch.
It literally means acknowledgment or confeision. In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is ffCWMi/ie praise. 16. But—But the sacrifice of praise with the lips (v. 15) is not enough ; there must be also doing' fcooti (beneficence) and communicating (i. e., imparting a share of your means, Galatians 6. 6) to the needy. witJi such—and not mere ritualistic sacrifices. 17. Obey them that liave tlie rule over you—(Cf. v. 7, 24.) This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul Includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when (he apostle of the Gentiles was writing to the Palestine Christians, arnong whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to tlieir guides, but rather strenglhen their hands; he claims no authority directly or Indirectly over these rulers themselves. [BinKs.] " Remember" your deceased rulers (y. 7): " Obey ' your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are riglit (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction, they—on their part; so the Greefc. As they do their part, so do you yours. So Paul exhorts, 1 Thessalonians 5.12,13. watch—"are vigilant" (&')-f'e/c). tor—Greek, " \n behalf of." must give account—The strongest stimulus to watchfulness {i,la.i-k 13.34-37). Chrysostom was deeply struck with these words, as he tells us,/)<? Sacerdotio, B.
4. 14.) Sheplierd of tlic sheep—A title familiar to his Hebrew readers, from their Old Testament (Isaiah 63. 11; LXX.): primarily Moses, antitypically . C/irwi.' already compared together, ch. 3. 2-7. The transition is natural from their earthly pastors {v. 17), to the Chief Pastor, as In
1 Peter 5. 1-4. Cf. Ezekiel 34. 23 and Jesus' own words, John
10. 2, 11, 14. througli tlie \>lond— Greek, "in," in virtue of tlie blood (ch. 2.9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son ; in virtue of the tion's blood, first Christ was raised, then Christ's people shall be so (Zechariah 9.11, seemingly referred to here; Acts 20. 28), everlasting—the everlasiingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasling covenant," is a summary retrti-
C, "The fear of this threat continually agitat<;s my soul." do it—" watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufllcient for his own. [EsTiu.s, frtjm Aquinas.] I wonder whether it be possible that any of the rulers shonla be saved. [Cuhysostom.] Ct Paul's address to the elders. Acts 20. 28; 1 Corinthians 1 1-5, where also he connects ministers' responsibility
4S1
Introduction, JAMES. Introduction.
spect of the Epistle (cf. eh. 9. 12). Lord Jesus—the title marking His person and His Lordship over us. But v. 21, "tlirougli Jesus Christ." His office, as the Anointed of the Spirit, making Him tlie medium of communicating the Spirit to us, the holy unction flowing down from tlie Head on the members (cf. Acts 2. 36). 21. Make you perfect properly said of Iiealing a rent; join you toe/ether in perfect harmony. [Bengel.] to do Ills will, working In you—
plans 2. 19). However, some kind of previous detention Is implied before liis being let go to Philippi. Paul, though now at large, was still in Italy, wlience he .sends the salutations of Italian Christians (v. 21), waiting for Timothy to join him, so as to start for Jerusalem: we know from
1 Timothy 1.3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably
left Timothy there and went to Philippi as he had promised. Paul implies that if Timotliy shall not cotne sliortly, he will start on his journey to the Hebrews at once. 24. nil—The Scriptures are intended for a/i, young and old, not merely for ministers. Cf. the different classes addressed, "wives," Epliesians 5.22; little children, 1 John
ICh. 10. 36)—rather as Greek, "doing in you." Wliatever good we do, God does in us. well-i>leasiug in Ikis sight —(Isaiali 5D. 10; Ephesians 5.10.) tlirough Jesus Christ —"God doing (working) in you tliat, &c., ihrour/h Jesus
C7i»*i!<" (Philippians 1. 11). to whom—to Christ. He closes as he began (ch. 1.), witii giving glory to Clirisl. 23. suffer the word—The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command, few words—compared with what miglit be said on so important a subject. Few, in an Epistle which is more of a treat-
2. 18; "all," 1 Peter 3. 8; 5. 5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed. Tliey of Italy—not merely the bretliren at Home, but of other places in Italy. 25. Paul's characteristic salutation in every one of his other tliirteen Epistles, as he says himself, 1 Corinthians 16.21, 2:3; Colos.sians •}. 18; 2 Thessalonians 3. 17. It is fou)id in no Epistle written by any other apostle in Paul's lifetime. It is used in Revelation
ise than an Epistle (cf. 1 Peter 6. 12). On the seeming inconsistency with Galatians 6.11, cf. Note there. 23. our brother Timothy—So Paul, 1 Corinthians 4.17; 2 Corinthians 1. 1 ; Colossians 1. 1 ; 1 Thessalonians 3. 2. is set at liberty—from prison. So Aristarehus was imprisoned with Paul. BiRKS translates, "dismissed," "sent away,"
22.21, written subsequently, and in Clement of Rome. Being known to be his badge, it is not used b.v others in his lifetime. The Greek here is, " The grace {viz., of our Lord Jesus Christ) be with you all."
viz., on a mission to Greece, as Paul promised (Philip-
T?IE GENERAL EPISTLE OF
JAMES. INTRODUCTION.
This is called by Eitsebius {Ecclesiastical Histor)/, 2. 23, about the year a. d. 330) the ttrst of the Catholic Epistles, i. e., fhe Epistles intended for general circulation, as distinguished Irom St. Paul's Epistles, wliich were addressed to par-
ticular churches or Individuals. In the oldest MSS. of the New Testament e.xtant, they stand before the Epistles of
St. Paul. Of them, two only are mentioned by Eusebius as univer.ially acknowledged (" Homologoumeua"), viz., the
First Epistle of St. Peter, and the First Epistle of St. John. All, however, are found in every existing MS. of the whole New Testament.
It is not to be wondered at that Epistles not addressed to particular churches (and particularly one like that of St. James, addressed to the Israelite believers scattered abroad) should be for a time less known. The first mention of
St. James' Epistle by name occurs early in the third century, in OiiiGEJf (Comment, on Jolin 1. li). 4. 306, who wasl)orn about 185, and died 254 A. D.). Ci^emens Romanit.s (Eirst Epistle to the Corinthians, ch. 10., cf. James 2. 21, 23; ch. U., cf. James 2. 25; Hebrews 11. 31) quotes it. So also the Shepherd of Hernias quotes cli. 4. 7. Irrn.bus (Hn-reses, 4. 16. 2) is thought to refer to ch. 2. 23. Clemens Ai.exandrinus commented on it, according to Cassiouohus. Ephrum Syru.i (Opp. Gra'c. 3. 51) quotes ch. 5. 1. An especially strong proof of its authenticity is afforded by its forming part of the old Syriac version, which contains no other of the disputed books ("Antilegomena," Eu.seuius, 3. 25), except the Epistle to the Hebrews. None of the Ijatin fathers l)ef<>re the fourtii century qUote it; but soon after the Council of Nic;e it 'w.?.s admitted as canonical both t)y tlie East and West churches, and specified as such in the Councils of Hippo and Carthage (A. D. 307). This is just what we miglit expect ; a writing known only partiatl.v at first, when suliseqneni ly it obtained a wider circulation, and the proofs wtsre belter known of its having been recognized in apostolic cliurches, having in them men endowed with the discernment of spirits, which qualilied thetn for discriminating between in-
6pir»-!d and uninspired writings, was universally accepted. Thougli dovblrti lor a time, at last the disinited books (St. James, 2 Petir, 2 and 3 Jolin, Jude, and Revelation) were universally and iindoubt ingly accepted, so 1 hat no arg\uuent
/or the Old Testament Apocrypha can be drawn from their case: as to it tlie JewisU Church had no doubt; it was known not to lie inspired.
Luther's onjection to it ("an Epistle of straw, and destitute of an evangelic character") was due to his mistaken Idea that it (ch. 2.) opposes tlie doctrine of justifl('ation by faith, and not by works, tauglit by St. Paul. But the two apostles, whilst looking at justification from distinct stand-points, perfectly harmonize and mutuall.v complement the definitions of one another. Faith precedes love and the works of love; liut witliout them it is dead. .St. Paul regards faith In tlie justification of llie sinner before God ; St. James, in the Jnstilicatlon of the believer evi-
dentil/ bifiire mm. The error which James meets was the J(!Wisli notion that their possession ni»<! knowledge of tlie law of God would Justify them, even tliougli tlic.v disol>eycd it (<^f. ch. 1. 22 with Uoriians 2. 17-25). Ch. 1. 3 and I. 1, \?. Beem plainly to allude to Romans 5. 3; 6. 13; 7. 2! ; 11. 4. Al.so the tenor of ch. 2., on " jusliflcatioii," seems to allude to St. Paul's teaching, so as to correct false Jewish notions of a dlll'erent kind from those whieli he conibatled, thong*! not unnoticed li.v liim also (Romans 2. 17, Ac).
St. Paul (Galatians 2. 9) arranges the names ".Jnmes, Ccplias, .John," in the order In which their Epistles stand. Tlie St. James who wrote this Epistle (according to most ancient wi iters) Is called ((Jabilians 1. 1!)), " I/Oid'« brother." He was son of Alpheus or (;leopas(I,nke 21. 13-18) and Mary, sister of the Virgin Miir.v. Cf. Mark 15. to with Joiiu 19. 25, which seems to Identify the mother of James the Less with the wife of Cleopas, not with the Virgin Mary Cleopas' wife's sister. Cleopas is tne Hebrew, Alpheus the Greek raotlo of writing the same name. Many, hov.-over,
Introdtiction. JAMES. Introdiiction,
as Hegesippus [EusEBirjs, Ecclesiastical History], distinguish " the Lord's brother" from the son of Alpheus. But the Gospel according to tlie Hebrews, quoted by Jerome, represents James, the Lord's brother, as present at tlie institution of the Eucliurist, anil therefore identical with the apostle James. So the Apocryphal Gospel of James. In Acts, James who is put foremost in Jerusalem after the death of James, the son of Zebedee, is not distinguished from James, the son of Alplieus. He is not mentioned as one of the Lord's brethren in Acts 1. 14; but as one of the "apostles" (Galatians 1. 19). He is called " the Less" {lit., the little, Mark 15.40), to distinguish him from James, the son of Zebedee. Alford considers James, the brother of the Lord, the autlior of the Epistle, to have been the eldest of the sons of Joseph and Mary, after Jesus (Cf. Matthew 13. 55), and that James the son of Alpheus is distinguished from him by
<Ae Ja«er being called "the Less," t. e., junior. His arguments against the Lord's brotlier, the bisliop of Jerusalem, being the apostle, are, (1.) The Lord's brethren did not believe on Jesus at a time when the apostles had been already called (John 7. 3, 5), therefore none of the Lord's brethren could be among the apostles (but it does not follow from John 7. 3 that no one of them believed); (2.) the apostles' commission was to preach the Gospel everywhere, not to be bishops in a particular locality (but it is unlikely that one not an apostle should be bishop of Jerusalem, to whom even apostles yield deference, Acts 15. 13, 19; Galatians 1. 19; 2. 9, 12. The Saviour's last command lo the apostles collectively to preach the Gospel everywhere, is not inconsistent with each having a particular sphere of labour in which he should be a missionary bishop, as Peter is said to have been at Antiocli).
He was surnamed " the Just." It needed peculiar wisdom so to preach the Gospel as not to disparage the law. As bishop of Jerusalem writing to the twelve tribes, he sets forth the Gospel in its aspect of relation to the law, which the Jews so reverenced. As St. Paul's Epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so St. James' Epistle has a close connection with His teaching during His life on earth, especially His Sermon on the Mount. In both, the law is represented as fulfilled in love : the very language is palpably simi-
lar (cf. ch. 1. 2 with Matthew 5. 12; ch. 1. 4 with Matthew 5. 48; ch. 1. 5; 5. 15 with Matthew 7. 7-11 ; ch. 6. 13 witli Matthew 5. 7, and 6. 14, 15; ch. 2. 10 with Matthew 5. 19; ch. 4. 4 with Matthew 6. 24; ch. 4. 11 with Matthew 7. 1, 2; ch. 5. 2 with Matthew 6. 19). The whole spirit of this Epistle breathes the same Gsos-pel-righteousness which the Sermon on the Mount inculcates as the highest realization of the law. St. James' own character as "the Just," or legally righteous, disposed him to this coincidence (cf. ch. 1.20; 2.10; 3. 18 with JIatthew 5. 20). It also fitted him for presiding over a Church still zealous for the law (Acts 21. 18-24; Galatians 2. 12). If any could win the Jews to the Gospel, he was most likely who presented a pattern of Old Testament righteousness, combined with evangelical faith (of. also ch. 2.
8 with Matthew 5. 44, 48). Practice, not profession, is the test of obedience (cf. ch. 2. 17 : 4. 17 with Mattliew 7. 21-23). Sins of the tongue, however lightly regarded by the world, are an offence against the law of love (cf. ch. 1. 26; 3. 2-18 with Matthew 5. 22; also any swearing, ch. 5. 12; cf. Matthew 5. 33-37). The absence of the apostolic benediction in this Epistle is probably due to its being addressed, not merely to the believing, but also indirectly to unbelieving, Israelites. To the former he commends humility, patience, and prayer
to the latter he addresses awful warnings (ch. 5. 7-11 ; 4. 9 ; 5. 1-6).
St. Janjes was martyred at the Passover. This Epistle was probably written just before it. The destruction of Jerusalem foretold in it (ch. 5. 1, &c.), ensued a year after his martyrdom, 69 A. D. Hegesippus (quoted in Eusebius,
2. 2;)) narrates that he was set on a pinnacle of the temple by the scribes and Pharisees, who begged him to restrain the people who were in large numbers embracing Christianity. " Tell us," said they in the presence of the people gathered at the feast, "which is the door of Jesus?" St. James replied with a loud voice, " Wliy ask ye me concerning Jesus the .Son of man ? He sitteth at the right hand of power, and will come again on the clouds of heaven." •Many thereupon cried, Hosanna to the Son of David. But St. James was cast down headlong by the Pharisees; and praying, "Father, forgive them, for they know not what they do," he was stoned and beaten to death with a fuller's club. The Jews, we know from Acts, were exasperated at St. Paul's rescue from their hands, and therefore determined to wrealc their vengeance on St. James. The publication of his Epistle to the dispersed Israelites, to whom It was probably carried l)y those who came up lo the periodical feasts, made him obnoxious to them, especially to the higher classes, because it foretold the woes soon about to fall on them and their countrj'. Tlieir taunting question, 'Which is the door of Jesus?" (i. e., by wliat door will He come when He returns?), alludes to his prophecy, " the coming of llie Lord draweth nigh . . . behold the Judge standeth before the door" (ch. 5. 8, 9). Hebrews 13. 7 probably
refers to the martyrdom of James, who had been so long bishop over the Jewish Christians at Jerusalem, "Remember tliem whicli have (rather, 'had') the rule (spiritually) over you, who have spoken unto you the word of God; whose faith follow, considering the end of tlieir conversation."
Ills inspiration as an apostle is expressly referred to in Acts 15. 19, 25, "My sentence is," &e. : " It seemed good to
the Holy (Ihost and tons," &c. His episcopal authority is implied in the deference paid to him by .St. Peter and St. Paul L'\cts 12. 17; 21. 18; Galatians I. 19; 2. 9). The Lord had appeared specially to him after the resurrection (1 Corinthians 15. 7). St. Peter in his First Epistle (universally from the first recived as canonical) tacitly confirms the Inspiration of St. James' Epistle, by incorporating with his own inspired writings no less than ten pass.ages from
St. James. The "apostle of the circumcision," St. Peter, and the first bishop of Jerusalem, would naturally have much In common. Cf. ch. 1. 1 with 1 Pet(^r 1. 1 ; ch. 1. 2 with 1 Peter 1. 6; 4. 12, 13 ; ch. 1. 11 with 1 Peter 1. 24 ; ch. 1. 18 with 1 Peter 1. 3; ch. 2. 7 with 1 Peter 4. 14 ; ch. 3. 13 with 1 Peter 2. 12 ; ch. 4. 1 with 1 Peter 2. 11 ; eh. 4. C with 1 Peter
5.5, 6; ch. 4. 7 with 1 Peter 5. 6,9; ch. 4. 10 with 1 Peter 5.6; ch. 5. 20 with 1 Peter 4.6. Its being written in the purest Greek shows It was Intended not only for the Jews at Jerusalem, but also for the Hellenistic, i. c., Greekspeaking, Jews.
The styie Is close, cnrt, and sententious, gnome following after gnome. An Hebraic charactrtpervades the Epistle, as appears in the occasional poetic parallelisms (ch. 3. 1-12). Cf. ch. 2. 2, "Assembly," Margin, synagogue. The Images are analogical arguments, combining at once logic and poetry. Eloquence and persuasiveness are prominent characteristics.
The slmllarUy to Matthew, the most Hebrew of the Gospels, Is Just what we might expect from the bishop of Jerusalem writing to Israelites. In it the higher spirit of Christianity is seen putting the Jewish law in its proper
place. The law is enforced In its everlasting spirit, not in the letter for which the Jews were so zealous. The doctrines of grace, the distinguishing features of St. Paul's teaching to the Hellenists and Gentiles, are le.ss prominent as being already taught b.v that apostle. SI. James complements Paul's teaching, and shows to the Jewish Christians who still kept the legal ordinances down to the fall of Jerusalem, the spiritual principle of the law, viz., love manl rested iu obedience. To sketch "the perfect man" continuing In the Gospel law of liberty, is his theme.
(rFie are to Eejoice under the Cross, JAMES I. and to Ask Patience of GocL,
ttfith simplicity. Romans 12. S. God gives without adding aught which may take olT from the graciousness of the
Ver. 1-27. Inscription: Exhortation on Hearing, Speaking, and Wrath. The last subject is discu.ssed in
gift. [Alford.1 God requires the same "simplicity" ia His children ("eye . . . single," Matthew 6. 22, jiwpie). npbraidetlt not—an Illustration of God's giving simply. He gives to the humble suppliant without upbraiding him with his past sin and ingratitude, or his future alnise of God's goodness. The Jews pray, "Let me not have need of the gifts of men, whose gifts are few, but their upbraidings manifold; but give me out of thy large and
ch. 3. 13 to 4. 17. 1. James—an apostle of the circumcision, with Peter and John ; James in Jerusalem, Palestine, and
Syria; Peter in Babylon and the East; John in Ephesus 'and Asia Minor. St. Peter addresses the dispersed Jewi
of Ponius, Galatia, and Cappadoeia ; St. James, the Israel-
ites of the twelve tribes scattered abroad, servant of God not that he was not an apostle ; for Paul, an apostle, also
full hand." Cf. Solomon's prayer for " wisdom," and God's
gift above what he asked, though God foresaw his future abuse of His goodness would deserve ver.v differently. St. James has before his eye the Sermon on the Mount (see my Introduction). God hears every true prayer, and grants either the thing asked, or else something better than it; as a good physician consults for his patient's good better bj' denying something whicli the latter asks not
calls himself so; but as addressing the Israelites gener-
ally, including even indirectly the unbelieving, lie In humility omits the title "apostle;" so Paul in writing to the Hebrews; similarly Jude, an apostle, in 1ms General
Epistle. Jesus Christ—not mentioned again save in ch.
2. 1 ; not at all in his speeches (Acts 15. 14, 15, and 21. 20, 21),
lest his introducing the name of Jesus oftener should seem to arise from vanity, as being "the Lord's brotlier." [Bengel.] His teaching being practical, rather than doc-
for his good, than by conceding a temporary gratification to liis hurt. 6. asU In faitlt i. e., the persuasion that God can and will give. St. James begins and ends with faith. In the middle of the Epistle he removes tlie hindrances to faitli, and shows its true character. [Bengel.] wavering—between belief and unbelief. Cf. the case of the Israelites, who seemed to partly believe in God's power, but leant more to unbelief by " limiting" it. On the other hand,cf. Acts 10. 20; Romans 4. 20 {"staggered not . . . through unbelief," lit., as here, "wavered not"); I Timothy 2. 8. like a wave of tUe sea—Isaiah 57. 20; Ephesians 4. 14, where the same Greek worti occurs for "tossed to and fro," as is liere translated, "driven with the wind." driven witU tlie wind — from without, tossed—from within, by its own instability. [Bekgel.] At one time cast on the shore of faith and hope, at another rolled back into the abyss of unbelief; at one time raised to the height of worldly pride, at another tossed In the sands of despair and affliction. [Wiesinger.] 7. For—Resumed from "for" in v. 6. that man—such a wavering self-deceiver, think-Real faith is soniethiug more than a mere thinking or surinise. anytliing viz., of the tilings that he prays for: he does receive many things from God, food, raiment, &c., but these are the general
trinal, required less frequent mention of Christ's name, scattered abroad—Zt/., ivhich are in the dispersion. The dispersion of the Israelites, and their connection with Jerusalem as a centre of religion, was a divinely-ordered means of propagating Christianity, Tlie pilgrim troops
of the law became caravans of the Gospel. [Wordsworth.] greeting—found in no other Christian letter, but in James and the Jerusalem Synod's Epistle to the Gentile churches ; an undesigned coincidence and mark
of genuineness. In the original Greek (chairein) for "greeting," thera is a connection with the "joy" to which they are exiiorted amidst tlieir existing distresses from poverty and consequent oppression. Cf. Romans 15. 26, which alludes to their poverty, a. My bretiiren—a phrase often found in St. James, marking community of nation and of faith, all joy—cause for the highest joy. [Gko-
Tiu.s.] Nothing but joy. [Piscator.] Count all "divers temptations" to be each matter of joy. [Bengei,.] fall tnto—unexpectedly, so as to be encompassed by tliein (so the original Greek), temptations-not in the limited sense of allurenients to sin, but trials or distresses of any kind which test and purity the Christian cliaracter. Cf. "tempt," i. e., try. Genesis 2'2. 1. Some of those to wliom
gifts of His providence : of the things specially granted in answer to prayer, tlie waverer shall not receive "an.v-. thing," much less wisdom. 8. donble-niinded —
St. James writes were "sick," or otherwise "alllicted"
(ch. 5. 13). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation
double-souled, the one soul directed towards God, the other to something else. The Greek favours Alford's translation, "He (the waverer, i: G) is a man doubleminded, unstable," Ac; or better, Beza'S. The words iu this V. 8 are in apposition with " that man," v. 7; thus the " is," which is not in the original, will not need to be supplied, "A man double-minded, unstable in all his ways!" The word for "double-minded" is found here and ch. 4. 8, for the tlrst time in Greek literature. It is not a hypocrite that is meant, but a fickle, " wavering" man, as the context shows. It is opposed to the single eye (Matthew 0. 22).
for his good. 3. tlie trying—the testing or proving of your
faith, viz., hy "divers temptations." Cf. Romans 5. 3, "tribulation" worltetli patience, and patience experience {in the original dokirne, akin todokiinion, " trying," liere ; there it is experience : hero the " trying" or te.stinff, whence experience
flows), patience—the original implies more ; perieuej'utiF endurance and continuance (cf. Luke 8. 15). Let endurance have a perfect work (taken out of the previous "workcth patii-nce" or endurance), i. e., have its full effect, by showing the most perfect degree of endurance, viz., "joy in bearing the cross" [Menochius], and enduring to the end (Matthew 10. 22). [Calvin.] ye may be perfectfully developed in all the attributes of a Cliristian character. For this there is required "joy" [Bengei,], as part of the "perfect work" of probation. The worlv of God in a man is tlie man. If God's teachings by patience have had a perfect work in you, you are perfect. [Alkord.] entire—that which has all its parts complete, wanting no integral pa7-t ; 1 Thessalonians 5. 2;?, "your whole (it/., 'en-
0, 10. IVanslate, "But let the brother," i&c, i. e., the best remedy against double-mindedness is that Christian sim-
plieity of spirit whereby the "brotlier," low in outward circumstances, may " rejoice" (answering to v. 2) " in that he is exalted," viz., by being acjjounted a son and heir of God, his very sufl'erings being a pledge of his coming glory and crown {v. 12), and the rich may rejoice " in that he is made low," by being stripped of his goods for (ihrist's sake [Menochius]; or in that he is made, by sanctified
tire') spirit, soul, jind body;" as "perfect" implies without a blemish in its parts. 5. JSnglish Version omits "But," wlitch the Gi'ee/c has, and which is important. "But (as thin petfect enlireness wanting nothing is no easy attain men t) If any," &c. lack—rather, as the Greek word is repeated after St. James' manner, from v.i^"tvanting nothing," trans-
trials, lowly in spirit, which is true matter for rejoicing. [Gomarus.] The design of the Epistle is to reduce all tilings to an eiiuahle footing (ch. 2. 1; 5. 13). The "low," rather than the "rich," Is here called "the brother." [Benqkl.] So far as one is merely "rich" in worldly goods, " he shall pass away ;" in so far as his predominant character is that of a " brother," ho "abldeth for ever" (1 John 2. 17). This view nioets all Aleorii's ohjectlon.s t<0 regarding "the rich" here as a "l)rollier" at all. To avoid making the rich a brother, he translates, "But the rich glories in Ills humiliation," viz., in that which is really his debasement (his rich state, IMillippians 3. IM), just as the low is told to rejoice iu what is really his exaltnlluu
late, "If any of yoawant wisdom,'' niz., the wisdom whereby ye may "count it all joy when ye fall into divers temptations," and " let patience have her perU'ct work." This "wisdom" Is sliown in its ell'ects in detail, ch. .'i. 17. The highest wisdom, which governs patience alike in poverty and riches, is descrll)ed v. 9, IQ. agk—(Ch. 4. 2.) liberally— 8o the Greek Is rendered by English Version, It is rendered 481
Ood Temptelh Ni} Man, JAMES I. bul is the Author of all Good.
(his lowly state). It. Taken from Isaiah 40. 6-S. heat-
himself overmatched. Nip sin in the bud of lust. 16. Do not err in attributing to God temptation to evil; nay (as he proceeds to sliow), " ever.y good," all that is good on earth, comes from God. 17. gUt . . . gift—Not the same words in Greek: the first, the act of giving, or the gift In its initiatory stage; the second, the thing given, the bom, when perfected. As the "good gift" slands in contrast to "sin" in its initiatory stage {v. 15), so the "perfect boon"
rather, "the hot wiud" from the (east or) south, which scorches vegetation (Luke 12. 55). The " burning heat" of the sun is not at Its rising, but rather at noon; whereas
tlie scorching Kadim wind is often at sunrise (Jonah 4. 8). (jMiddleton, Greek Article.'] Matthew 20. 12 uses the Greet word for "heat." Isaiah 40.7, " Bloweih upon it," seems to answer to "the hot wind" here, grace of the eashion—{. e., of the external appearance, in his ways referring to the burdensome extent of the rich man's de-
is in contrast to "sin when it is flnislied," bringing forth death (2 Peter 1. 3). from above—(Cf. ch. 3. 15.) Fatlier of llglits—Creator of the lights in heaven (cf. Job .'iS. 28 [AlroKD]; Genesis 4.20,21; Hebrews 12.9;. This accords with the reference to the changes in the light of the heavenly bodies alluded to in the end of the verse. Also, Father of the spiritual lights in the kingdom of grace and glory. [Bengel.] These were typified by the supernatural lights on the breastplate of the high priest, the Uriin. As "God is liglit, and in Him is no darkness at all" (1 John 1. 5), He cannot in any way be the Autlior of sin {v. 13), which is darkness (John 3. 19). no variableness
vices. [Bengel.] Cf. "his ways," t. e., his course of lil'e,
V. 8. Blessed—Cf. the beatitudes in tlie Sermon on the Mount, Matthew 5. 4, 10, 11. cndureth temptation—not
tiie "falling into divers temptations" (t>. 2) is tlie matter
lor "jo.v," but the enduring of temptation " unto tlie end."
Cf. Job 5. 17. when he is tried lit., when he has become
tested or approvid, when he has passed through the "trying" (v. 3), his "faith" having Anally gained the victory, the crown—not in allusion to the crown or garland given to winners iu the games; for this, though a natural allusion for St. Paul In writing to the heathen, among whom such gamfs existed, would be less appropriate for St. James In addressing the Jewish Christians, who regarded Gentile usages with aversion, of life—"life" constitutes the crown, lit., the life, the only true life, the highest and eternallife. The crown implies a kingdom (Psalm 21.3). the Lord—not found in the best MSS. and versions. The
. . . sliailow of turning—(Malaehi 3. 6.) None of tlie alternations of light and shadow whicli the physical "lights" undergo, and which even the spiritual lights are liable to, as compared with God. ".Shadow of turning,"
lit., the dark shadow-mark cast from one of the heavenly bodies, arising from its turning or revoialion, e. g., when tlie moon is eclipsed by the shadow of the earth, and the sun by the body of tlie moon. Bengel makes a climax, "no variation—not even tlie shadow of a turning :" the former denoting a change in the understanding ; the latter, in the
bclit ver's heart fills up the oniLssion, without the name needing to be mentioned. The "faithful One who promised" (Hebrews 10. 23). to them tliat love him—In 2 Timothy 4. 8, " the crown of righteousness to them that love His appearing." Love produces patient endurance: none attest their love more than they who suffer for Him. 13. when . . . tempted—tried hy solicitation to evil. Heretofore the "temptation" meant was that of probation by
wilt. 18. (John I. 13.) The believer's regeneration is the highest example of nothing but good proceeding from God. Of liis own will-Of his own good pleasure (which shows tliat it is God's essential nature to do good, not
evil), not induced by any external cause, begat l»e us spiritually: a once-for-all accomplished act (1 Peter 1.3,
ajSUction.1. Let no one fancy that God lays upon him an inevitable necessity of sinning. God does not send trials on you in order to make you worse, but to make you better (D. 16, 17). Therefore do not sink under the pressure of evils (1 Corinthians 10. 13). of God—by agency proceeding from God. The Greek is not "tempted by," but, "from God," implying indirect agency, cannot be tempted with evil, &o.—"Neither do any of our sins tempt God to entice us to worse things, nor does He tempt any of His own accord" {lit., of Himself: cf. the antithesis, V. 18, " Of His own will He begat us" to holiness, so far is He from tempting us of His own will). [Bengel.] God is said In Genesis 22. 1 to have "tempted Abraham;" but there the tempting meant is that of trying or proving, not that of seducement. Aj^FOWi translates according to the ordinary sense of the Greek, "God isunversed in evil." But as this gives a less likely sense, English Version probably gives the true sense; for ecclesiastical Greek often uses words in new senses, as the exigencies of the new truths to be taught required. 14. JCvery man, when tempted, is so through being drawn away of (again here, as in V. 13, the Greek for "of" expresses the actual source, rather tlian the agent of temptation) his own lust. The cause of sin is in ourselves. Even Satan's suggestions do not endanger us before they are made our own. FJach one has /iti orwn peculiar (so the Greek) lust, arising from his own temperament and habit. Lust flows from the original birth-sin in man, inherited from Adam, dratvn *way—the beginning step in temptation: drawn away from truth and virtue, enticed—ii7., taken with a bait, as
23). In contrast to "lust when it hath conceived, bringelh forth sin, and sin . . . death" (v. 15). Life follows naturally in connection with light (v. 17). word of truth—the Gospel. The objective mean, a^ faith is tlie appropriating mean of regeneration by the Holy Spirit as the etficient agent, a kind of first-fruits—Christ is, in respect to the resurrection, "the first-fruits" (1 Corinthians 15. 20, 23): believers, in respect to regeneration, are, as it were, firstfruits (image from the consecration of tlie first-born of man, cattle, and fruits to God; familiar to tlie Jews addressed), i. e., they are the first of God's regenerated creatures, and the pledge of the ultimate regeneration of the creation. Romans 8. 19, 23, where also the Spirit, the Divine agent of the believer's regeneration, is termed "the first-
fruits," i. e., tlie earnest that the regeneration now begun iu the soul, shall at last extend to the body too, and to the lower parts of creation. Of all God's visible creatures, believers are the noblest part, and like the legal "first-
fruits," sanctify the rest; for this reason they are much
tried now. 19. Wlierefore—as your evil is of yourselves, but your good from God. However, the oldest MS.S. and versions read thus : " Ye know it (so Ephesians 5. 5 ; Hebrews 12. 17), my beloved brethren ; but (consequently)
let every man be swift to hear," i. e., docile in receiving " the word of truth " (v. 18, 21). Tlie true method of hearing is treated of i'. 21-27, and ch. 2. slow to spcalc—(Proverbs 10. 19; 17. 27, 28; Ecclesiastes 5.2.) A good way of escaping one kind of temptation arising from ourselves
(t!. 13). Slow to speak authoritatively as a master or teacher of others (cf. ch. 3. 1): a common Jewish fault: slow also to speak such hasty things of God, as in v. 13. Two ears are given to us, the rabbis observe, but only one tongue: the ears are open and exposed, whereas the tongue is walled in belund the teeth, slow to wratli (Ch. 3. 13, 14; 4. 5.) Slow in becoming heated by deliate: another Jewish fault (Homans 2. 8), to whicli much speaking tends. TiTTMANN thinks not so much "wrath" is meant, as an indignant feeling ot frelfulness under the calamities to whicli the wliole of human life is exposed
flsh are. The further progress: the man allowing himself (as the Greek middle voice Implies) to be enticed to evil. fBENOEi..] "Lust" is here personified as the harlot that allures the man. 15. The guilty union is committed by the will embracing the temptress. "Lust," the harlot, then, "brings forth sin," viz., of that kind to which the temptation inclines. Then the particxdar sin (so tlie Greek Implies), "when It Is completed, brings forth death," *-ith which it was all along pregnant. [Alford.] This "death" stands In striking contrast to the "crown of life"
{v. 12) which "patience" or endurance ends in, when it has its "perfect work" (i'. 4). He who will fight Satan With Satan's own weapons, must not wonder If he finds
tills accords with the " divers temptations " in v. 2. Hastiness of temper hinders hearing God's word; .so Naaman,
2 Kings 3. 11 ; Luke 1. 28. /iO. Man's angry zeal In <!•• 485
We are to he not only Hearers, JAMES II. but Doers of the Word.
perfecting (as shown in the Sermon on the Mount, Matthew 5. 48), and making us truly walk at liberty (I'salni
batiug, as if jealous for tne honour of God's risxlitoous-
liess, is far from worliing tliat whic-li is really riylileousness ia God's siglU. True " rigliteousness is sown in peace," not in wratli (cli. 3. 18). Tlie oldest and best readlug means " worlieth," t. <., practiseth not: the received reading is " worketh," produceth not. til. lay ai>art—once
119. 32, Claa-ch of England Prai/er Book Version). Chi istians are toaim ata liigher standard of holiness than was generally understood under the law. The principle of love takes the place of the letter of the law, so that by the Spirit they are free from the yoke of sin, and free to obey by spontaneous instinct (ch. 2. 8, 10, 12; John 8. 31-30; 15.
/or all (so the Greek): as a filthy garment. CI. Joshua's
Jilthy garments, Zechariah :!. 8,5; Revelation 7. 11. "Filthiness" is cleansed away by hearing the word (John 15. S).
14, 15; cf. 1 Corinthians 7. 22; Galatians 5. 1, 13; 1 Peter 2.
16). The law is thus not made void, but fulfilled, contlnuefli tUereln—contrasted with "goeth his way," v. 24: continues both looking into the mirror of God's word, and doing its precepts, doer of the work—rather, "a doer of work" [Alford], an actual worker, blessed in his dee«l—rallier, " in his doing;" in the very doing there is blessedness (Psalm 19. 11). 30, 37. An example of doing work, religious . . . religion—the Greek expresses the external service or exercise of ?-e?/{/ion, " godliness" being the internal soul of it. "If any man think himself to be (so the Greek) religious, i. e., observant of the offices of religion, let him know these consist not so much In outward observances, as iu such acts of mercy and humble piety (Micah 6. 7, 8) as visiting tlie fatherless, &c., and keeping one's self unspotted from the world" (Matthew 23. 23). St. James does not mean that the.se offices are the great essen-
sjiperfljilty of naugUtlness excess (for instance, the intemperate spirit implied iu "wrath," v. 13, 20), which
arises from malice (our natural, evil disposition towards one another). 1 Peter 2. 1 has the very same words in the Greek. So "malice" is the translation, Ephesians 4. SI
Colossians 3.8. "Faulty excess" [Bengel] is not strong enough. Superfluou.s excess in speaking is also reprobated as "coming of evil" (the Greek is akin to the word for
naugliliness here) in the Sermon on the Jlount (Matthew
5. 37), with which St. James' Epistles is so connected, with, meekness—m mildness towards one anotlier [Alford], the opposite to "wrath" (u. 20): answering to "as new-born babes" (1 Peter 2.2). Meekness, I think, includes also a childlike, docile, humble, as well as an uncontentions
spirit (P.salm 2-5. 9; 45. 4; Isaiah 66. 2; Matthew 5. 5; 11. 28-
30: 18. 3, 4; contrast Romans 2. 8). On " receive," applied to ground receiving seed, cf. Mark 4. 20. Contrast Acts
tials, or sum total of religion ; but that, whereas the lawservice was merely ceremonial, the very services of the Gospel consist in acts of mercy and holiness, and it has light for its garment, its very robe being righteousness. [Trench.] The Greek word is only found in Acts 26. 5, "After thestraitest sect of our religion I lived a Pharisee." Colossians 2. 18, " Worshipping of angels." bridletli not
17. 11; 1 Thessaloniaus 1. 6 witli 2 Thessalonians 2. 10. engrafted word—The Gospel word, whose proper attribute is to be engrafted by the Holy Spirit, so as to be livingly incorporated witli tlie believer, as the fruitlul shoot is with the wild natural stock on which it is engrafted. Tlie law came to man only from without, and admonislied him of his duty. The Gospel is engrafted inwardly, and so fulfils the ultimate design of the law (Deuteronomy 6. 6; 11.18; Psalm 119. 11). \lAf)-RTi translates, "The implanted word," referring to the f <rable of the sower (Matthew 13). I prefer English VersXtn. able to gave—a strong incentive to correct our dulness in hearing the word : tliat word which we hear so carelessly, is able (instrumenlally) to save us, [Calvin.] somIs—your true selves, for the " body " is now liable to sickness and death ; but the soul being now saved, both soul and body
. . . tongue—Discretion in speech is better than fluency of speech (cf. ch. 3. 2, 3). Cf. Psalm 39. 1. God alone cau enable us to do so. St. James, iu treating of the law, naturally notices this sin. For they who are free from gross(!r sins, and even bear tlie outward show of sanctity, will olten exalt tliemselves by detracting others under the pretence of zeal, whilst their real motive is love of evil-speaking. [Calvin.] heart-it and the tongue act and react on one another. 37. Pure . . . and undeiUed —" Pure" is that love which has in it no foreign admixture, as self-deceit and hypocrisy. "Undeliled" is the means of its being "pure."' [Tittmann.] " Pure" expresses the
at last shall be so(ch. 5, 15, 20j. 32. Qualilicalion of the pre-
cept, "Be swift to hear:" "Be ye doers . . . not hearers
only:'' not merely "Do the word," but"jBe doers" systematically and continually, as if this was your regular business. St. James here again refers to the Sermon on the Mount (Matthew 7. 21-29). deceiving your own selves— by the logical fallacy (the G'recA i m p 1 ics this) that the mere bearing is all that is needed. 23. For— the logical selfdeceit (i). 22) illustrated, not a doer—more lit., "a noldoer." [Alford. J The true disciple, say the rabbis, learns in order that he may do, not In order that he' may merely know or teach. Uis natural tiwv—lil., the countenance of his birth: the face he was born with. As a man may behold his >iaY(n-aZ face in a mirror, so the hearer may perceive bis moral visage in God's word. This faith-
positive, " undefiled" the negative side of religious service;
just as visiting the fatherless and ividow is the acttive, keeping liimself itnsj)otted from the world, the passive side of religious duty. This is the nobler shape that our religious exercises talce, instead of the cerejiionial otKces of the law. before God and the Fatlier lit., "belbre Him who
is (our) God and Father." God is so called to imply that
if we would be like our Father, it is not by fasting, <3tc.,
for He does none of these things, but iu being " merciful as our Father is merciful." [Cukysostom.] visit — iu symjiatliy and kind otiices to alleviate their distresses,
tiic fatherless—whose "Father" is God (Psalm 68. 5); peculiarly helpless, and—not in the Greek; so close is the connection between active works of meicy to others, and the maintenance of per.sonal unworldliness of spirit, word, and deed ; no copula therefore Is needed. Religion
ful portraiture of man's soul in Scripture, is the strongest proof of the truth of the latter. In it, too, we see mirrored God's glory, as well as our natural vih'ucss. 34. belioldetU—more "he contemplated himself and halh gone his waiy," i. e., no sooner has he conteinplali'il his image than he is gone his way (i;. 11). "Conleiuplate"' answers to hearing the word: "goeth his way," to relaxing the attention after hearing — letting the mind go elsewhere, and the interest of the thing heard pass away: then furgetfulness follows [ALFOKn] (ct. K/.ekiel 33. 31).