Chapter XXVII (continued, part 35)
in its rise interests us abt)ul <nirsi lves ; In its progress,
iiUoul ouf fellom-ereatures ; in Its highest stage, about (he honour of God. keep himself—wi 111 Jealous walclitul-
ness, at the same time praying and depending on God as alone able to keep us (John 17. 15; Jude 21).
CHAPTKR II.
" Conleniplato " here, and i'. 23, Implies that, though cur-
Ver. 1-26. The Sin ov Respect ok Pt'.h.sons: Dead, Unwokking Faith Have.s no Man. l-l.'J. St. James Illus-
sory, yet some knowledge of one's self, at leiist for the time, is Imparted In hearing the word (1 Corintliians H.
24). and . . . and—the repetition oxpres.ses hastiness joined witli levity. (Bkngkl.] forgettetli wliat iii.tnner of man Ikc was—In the mirror. Forgellulncss is no excuse (v. 2.">; 2 Vv.U'Y 1. !)). 3."i. lookelU into— /i7., .stoapeth down to take a close look into. Peers into: stronger lhan
trates '-the perfect law of liberty"' (ch. 1. 2>) In one par-
ticular Instance of a sin against It, concluding with a relerence again to that law (r. 12, 13). 1. brethren— the equality of all Cluistlaiis as "brethren," forms the groundwork of the admonition, the faith of . . . t'lirUt — t. f., the Christian faith. St. James grounds CUirist.un practice on Christian faith, the Lord ot f;lory— Ho 1 Corinthians 2. S. As all believers, alike rich and poor.
•' beholdeth," or "contemplated," r. 21. A blessed curl-
OBlty If it 1)6 eflicacious in bearing fruit. [I5en(JEL,] per-
fect law of liberty-the Gospel-rule of life, jierfect and
4UG
We are ml to Jlega7-cl the Rich, JAMES II. and Despise the Poor Brethren.
of being a judge, when one ought to be an obeyer, of the law is found ch. 4. 11. 5. Hearken—St. James brings to trial the self-constituted "judges" (v. 4). poor of this world—The best MSS. read, " those poor in respect to the world." In contrast to " the rich in this world " (1 Timothy 6. 17). Not of course a^i the poor; but the poor, as a
derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly
fortune, the sin in question is peculiarly inconsistent with His "faith." Bengel, making no ellipsis of Oie Lord, explains "glory" as in apposition with Christ who
Is THE GLORY (Luke 2. 32); the true Shekinah glory of the temple (Romans 9. 4). English Version is simpler. The glory of Clirlst resting on the poor believer should make him be regarded as highly by " brethren" as his richer brother; nay, more so, if the poor believer has more of
class, furnish more believers than the rich as a class. The rich, if a believer, renounces riches as his portion; the poor, if an unbeliever, neglects that which is the peculiar advantage of poverty (Matthew 5. 3; 1 Corinthians 1. 26,27,
Christ's spirit than the rich brother. wltU respect of persons—lit., " in respectings of persons;" in the practice of partial preferences of persons in various ways and on various occasions. 3. assembly III. , synagogue ; Vais,^^^
28). rich in faitli—lheir riches consist in faith. Luke 12,
21, "Rich toward God." 1 Timothy 6. 18, "Rich in good works" (Revelation 2.9; cf. 2 Corinthians 8.9). Christ's poverty is the source of the believer's riches, kingdom
. . . promised—(Luke 12. 32; 1 Corinthians 2. 9; 2 Timothy
latest honourable use, and the only Cliristian use of the term in the New Testament, occurs in St. James' Epistle, the apostle who maintained to the latest possible moment the bonds between tlie Jewish synagogue and the Christian Church. Soon the continued resistance of the truth by the Jews led Christians to leave the terra to them exclusively (Revelation 3.9). The "synagogue" implies a mere assembly or congregation not necessarily united by any common tie. "Cliurch," a people bovind together bymtitual ties and laws, thougli often it may happen that the members are not assembled. [Trench and Vitringa.] Partly from St. James' Hebrew tendencies, partly from the Jewish Cliristian churches retaining most of the Jewish forms, this term " synagogue" is used here instead of the Christian term "Church" (ecclesia, derived from a
4. 8.) 6. The world's judgment of the poor contrasted with God's, ye—Christians, from whom better things might have been expected ; there is no marvel that men of the world do so. despised lit., dishonoured. To dishonour the poor Is to dishonour those whom God honours, and so to invert the order of God. [Calvin.] rich-as a class, oppress lit., abuse their power against you. draw you
translate, " is it not they (those very persons whom ye partially prefer, v. 1-4) that dj^ag you " (viz., with violence). [Alford.] before . . . judgment-seats—Instituting persecutions for religion, as well as oppressive lawsuits, against you. 7. "Is it not they that blaspheme?" &c., as in
V. 6. [Alford.] Rich heathen must here chiefly be meant ; for none others would directly blaspheme the name of Christ. Only indirectly rich Christians can be meant, who, by their inconsistency, caused His name to be blasphemed; so Ezekiel 36. 21, 22; Romans 2. 24. Besides, there were few rich Jewisli Christians at Jerusalem (Romans 15. 26). They who dishonour God's name bj' wilful and habitual sin, "take (or 6ea;')the Lord's name in vain"
root, "called otit," implying the union of its members in spiritual bonds, independent of space, and called out into separation from the world); an undesigned coincidence and mark of truth. The people in the Jewish synagogue sat according to their rank, those of the same trade together. The introduction of this custom into Jewish Christian places of worship is here reprobated by. St. James. Christian churches were built like tlie synagogues, the holy table in tlie east end of the former, as the ark was in the latter; Ihe desk and pulpit were the chief articles of furniture in both alike. This shows the error of comparing the Church to the temple, and the ministry to the priesthood ; the temple is represented by the whole body of worshippers; the church building was formed on the model of the synagogue. See Vitringa, Synagogue. 58,3. "If there chance to have come." [AliFORD.] goodly apparel . . . gay clothing As the Greek
(cf. Proverbs 30. 9, with Exodus 20. 7). that woi-tliy name —which is " good before the Lord's saints" (Psalm 52.9;
54. 6); which ye pray may be " hallowed " (Matthew 6. 9), and " by which ye are called," lit., which was invoked (or called upon) by you (cf. Genesis 48. 16; Isaiah 4. 1, Margin; Acts 15. 17), so that at your baptism "into the name " (so the Greek, Mattliew 28. 19) of Christ, ye became Christ's people (1 Corinthians 3. 23). 8. The Greek may be trans-
lated, " If, however, ye fulfil," &c., i. e., as Alford, after ESTius, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies;
Is the same In both, translate both alike, "gay," or "splendid clothing." Iiave respect tolilm, Ac.—though ye know not who he is, when perhaps he may be a heathen. It was the ofHce of the deacons to direct to a seat the members of the congregation. [Ci-EsrENT, Con-
if you choose to observe the royal law, &c., well and good ; but respect of persons is a breacli of tliat law." I think the translation is, "If in very deed {or indeed on the one hayid) ye fulfil the royal law, &c., ye do well, but if (on the other hand) ye respect persons, ye practise sin." The Jewish Christians boasted of, and rested in, the " law " (Acts 15. 1; 21. 18-24; Romans 2. 17 ; Galatians 2. 12). To this the "indeed" alludes. "(Ye rest in the law); If indeed (then) ye
ttitut. 2.57,58.] unto him—Not in the best MSS. Thus "thou" becomes more demonstratively emphatic, here —near the speaker, there—at a distance from where the good seals are. under my footstool—not literally so; but on the ground, down by niy footstool. The poor man must either gland, or if he sits, sit in a degrading position. The speaker has a footstool as well as a good seat. 4. Are ye not . . . partial— /t/.. Have ye not made distinctions or differences (so as to prefer one to another) 1 So in Jude
fulfil it, ye do well; but if," &o. royal—the law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law
is the royal law of love, and that law, like Ilimsi-If, reigns supreme. He " is no respecter of persons;" thcMelore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty {v. 12). The law is the "whole ;" " the (particular) Scripture " (Leviticus 19. 18) quoted is a part. To break a part is tobi'eak the whole (?;. 10). ye do well—being "blessed in your deed " ("doing," Margin) as a doer, not a forgetful hearer of the law (ch. 1. 2;3). 9. Respect of persons violates the command to love all alike " as thyself." ye commit sin
22. In yonrselves—in your minds, i. e., according to your carnal inclination. [GnoTius.] are become judges of «t11 thoughts—The Greek words for "judges" and for "partial," are akin in sound and meaning. A similar translation ought therefore to be given to both. Tlius, either for "judges," Ac, tra,n.ilate, " distinguishers of (i. c., according to your) evil thoughts;" or, do ye not partially judge between men, and are hecome evilly-thinking judges (Mark 7. 21)7 The "evil thoughts" are in the judges themselves; as In Luke 18. 6, the Greek, "judge of injustice," Is
lit., "ye work sin," Matthew 7. 2;}, to which the reference here Is probably, as in ch. 1. 22. Your wo?'A'.? are sin, whatever boast of the law ye make in words {Note, v. K). convlnced—Oid English for "convicted." as transgressors not merely of this or that particular comninnd, liut of the whole absolutely. 10. Tlie best MSS. read, "Whosoever
tran-ilnted, " unjust judge." Alford and Wahl translate, " bid ye not doubt" (respecting your faith, which is inconalstent with the distinctions made by you between rich and poor)? For the Greet constantly means rfo?i6i in all the New Testament. So In ch. 1. 6, " wavering." Matthew
iftaH Artue /cejji the whole law, and yet shall have offended
{til., stumbled; not so strong as 'fall,' Romans II. II) in one (point; here, the respecting of persons), is (hereby) bectome guilty of all." The law is one seamless garment which la reut If you but rend a part; or a musical harmony which
21. 21; Acts 10. 20; Romans 4. 20, " staggered not." Tlie same play on the same kindred words occurs In the Greek of Romans 14. 10, 23, judge . . . doubteth. The same blame
We are to be Loving and Merciful. JAMES II. Faith vithout Works is Dead Fdiln.
deceivers claim Is called "wisdom," though not true wisdom, cli. 3. 15. The "him" also in the Greek is emphatic; the particular man wlio professes I'aitli without having the works which evidence its vitiility. 15. The Greek is, "BuX &c.: tlie " but" taking up the argument against such a one as "said he had faith, and yet had not works," which are its fruits, a brother, &c.—a fellowChristian, to whom we are specially bound to give help, Independent of our general obligation to help all our fellow-creatures, be—The Greek Implies, "be found, on your access to them." 16. The habit of receiving passively sentimental impressions from sights of woe without carrying them out into active habits only hardens tlie heart, one of you—St. James brings home the case to his hearers individually. Depart In peace—as if all their wants were satisfied by the mere words addressed to them. The same words in the mouth of Christ, wliose faith they said they had, were accompanied by efficient deeds of love, be . . . warmed—with clothing, instead of being as heretofore "naked" (v. 15; Job 31. 20). tilled-instead of being " destitute of food" (Matthew 15. 37). what doth
Is spoiled if there be one discordant note [TtRiNUS] ; or a golden chain whose completeness is brolien if you break one link. [Gataker.] You thus break the ivhole law, though not tlie whole of the law, because you oft'end against
love, wliicii islhefulflUingof tlie law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose oat parts of the law to keep, which suit our wliim, whilst we neglect others. 11. He is One who gave the whole law; therefore, they who violate His will in one point, violate it all. [Bengel.] The law and its Author alike have a complete unity. UlU . . . adultery—selected as being the most glaring cases of violation of duty towards one's neighbour. 1!J. Summing up of the previous reasonings, speak—Referring back to ch. 1. 19, 26; tlie
fuller discussion of the topic is given ch. 3. Judged by tUe lavvof liberty—<ch. 1.25)—t. e., the Gospel law of love, which is not a law of external constraint, but of internal,
free, instinctive inclination. The law of liberty, through God's mercy, frees us from the curse of the law, that henceforlli we should be free to love and obey willingly.
It profit—concluding with the same question as at the beginning, v. 14. Just retribution: kind professions unaccompanied with corresponding acts, as they are of no " profit" to the needy object of them, so are of no protit to the professor himself. So faith consisting in meie profession is unacceptable to God, the object of faith, and profitless to the possessor. 17. faith . . . bring aione Alford joins "is dead in itself." So Bengkl, "If the works which living faith produces have no existence. It
If we will not in turn practice the law of love to our neiglibour, that law of grace condemns us still more heavily than the old law, which spake nothing but wratli to him who offended in the least particular (v. 13). Cf. Matthew
18. 32-3.5; John 12.48; Revelation 6. 16, "Wrath of the (mer-
ciful) Lamb." 13. The converse of " Blessed are tlie mer-
ciful, for they shall obtain mercy " (Matthew 5. 7). Trans-
late, " y/ie judgment (wliich is coming on all of us)shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been. [Eengei,.] " Mercy " here corresponds to " love,"
is a proof that faith itself {lit., in respect to itself) lias no existence, i. e., that wiiat one boasts of as faith. Is dead.
V. 8. mercy rejoicetli against judgment—Mercy, so far from fearing judgment in the case of its followers, actually glwiflelh against it, knowing thatitcannotcoudemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards ttiem, producing mercy on their part towards their fellow-men, makes them to triumph over judgment, which all in themselves otlierwise deserve. 1*. St. James here, passing from the particular ease of "mercy "or "love" violated by " respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (u. 1), combats tlie Jewish tendency (transplanted into their Christianity) to substitute a lifeless, luopeiative acquaintance with the letter of the law, forcliange of heart to practical holiness, as If justification could be thereby attained (Romans 2. 3, 13, 23). It seems liardly likely but that St. James had seen St. Paul's Epistles, considering that he uses tlie same phrases and examples (cf. v. 21, 23, 25, with Romans i. 3; Hebrews 11. 17, 31; and v. 14, 24, with Romans 3. 28; (ialalians 2. 16). Wiielher St. James individually designed it or not, the Holy Spirit by him combats not St. Paul, init those who abuse St. Paul's doctrine. The teaching of both alike is Inspired, and is therefore to be received without wresting of words; but each has a different class to deal witli; St. Paul, self-justiciaries; St. James, Antlnouiian advocates of a mere notional faith. St. Paul urged as strongly as St. James the need of works as evidences of faith, especially In the later Epistles, when many were abusing the doctrine of faith (Titus 2. 14; 3. 8). "Believing and doing are blood relatives." [RUTHERFORn.l What dotb It profit— lit., "What Is the profit?" tliougli a man sny —St. James' expression is not "If a man have faith," but "il a man say he hath faith;" referring to a mi^re profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptl/.ed," and yet had "neither part nor lot In this matter," for his " heart," as his words and works evinced, was not right In tiie siglit of (Jod. Alford wrongly denies that " say" Isemplialic. The Illustration, u. 16, proves it Is: "If one of you say" to a naked brother, " Be ye warmed, iiotwil liStandiiig ye give not those things needful." The Inoperative profession of sympathy answering to the Inoperative
' "Faith" is said to be "dead in itself," because when it has works it is alive, and It Is discerned to be so, not in respect to Its works, but in respect to
itself. English Version, if retained, must not be uiiderstocid to mean that faith can exist "alone"' (i.e., severed from works), but thus: Even so presumed faith, if
it have not works. Is dead, being by itself "alone," i. e., severed from works of charity ; Just as the body would be "dead" if alone, i. e., severed from the spirit (t). 26). So ESTIUS. 1§. "But some one will s&y." so the Greek. This verse continues the argument from v. 14, 16. One may say he has faith though he have not works. Suppose one were to say to a naked brotlier, "Be warmed," without giving him needful clothing, "^uisome one (entertaining right views of the need of faith liaving works joined to it) will say" (in opposition to tlie "say" of the pro-
fessor), &c. 8l»ow me tliy faith without tl»y works
if thou canst; but thou canst not show, t. e., manifest or evidence tliy alleged (u. 14, "say") faith without works. "Show" does not mean here to prove to me, but exhibit to me. Faith Is unseen save by God. To 4/ioit) faith to man, works in some form or other are needed : we are justified Judicially by God (Romans 8. 33) ; meritoriously, by Christ (Isaiah 53. 11) ; mediately, by faith (Romans 5. 1) ; evident-
ially, by works. The question here is not as to the ground on which believers are justified, but about the demonstration q( their faith: so In the case of Abraliam. In Genesis 22. 1 it Is written, God did tempt Abraham, i. e., put to the test of devionslration the reality of his faitli, not
for the satisfaction of God, who already knew it well, but
to demonstrate it before men. Tlie offering of Isaac at that time, quoted here, v. 21, formed no part of the grounct of his justiflcatlon, for he was justified previously on Ills simply believing In the promise of spiritual lieirs, i'. e., believers, numerous as the stars. He was then Justified : that jusliflcatton yvns .shouted or manifested by his oll'erIng Isaac forty years after. That work of faith dc7non-
strated, but did not contribute to his justification. The tree shows Its life by its fruits, but it was alive before either fruits or even leaves appeared. 19. Th«»n—emphatlc. Thou self-deceiving claimant to faith without works, that tlm-re Is one <3od — ra ther, " that (Sod Is one:" God's existence, however, Is also asserted. Tlin fundamental article of the creed of Jews and Christian.^
profession of faith, can fattU nave him—ml her, "can such a faith {lit.., the ftiith) hslvo him?" the fiiilli you pretend to; tlie empty name of boasted fall,h, contrasted Vltb true frult-produclng fulth. So' that which self 488
alike, and the point of faith on which especially the former boasted themt>elves, as distinguishing them from Uie
Beod FaiUi lite Faith of DevUi, JAMES III. and not of Abrahnm and Rahah,
Abraham bolievod," etc. and he wns outlfd the Friend of God—He was not so called in liis liU liiiip, though he
Gentiles, and hence adduced by St. James here, titou doest well — so far good. But unless tliy faith goes
H'Oji so even tlien from tlie time of hi.s justification ; but he was called so, being recognized as .such by all on the ground of his works of faith. "He was tlie friend (in an active sense), the lover of God, in reference to his works; and (in a passive sense; loved by God in reference to his justification by works. Botli senses are united in John 15.14,15." [Bengel.] 34. not justified by laitU only-i.
farllier than an assent to this truth, "the evil spirits
Uit., dcmotui: 'Devil' Is the term restricted to Satan, their head) believe" so far in common with thee, "and (so far from being saved by such a faith) shudder" (so the Greek), Matthews. 29; Luke 4.34; 2 Peter 2. 4; Jude6; RevelatlDu 20. 10. Their faith only adds to their torment at the tboughtof having to meet Him who is to consign them to tlielr just doom : so thine (Hebrews 10. 26, 27, it is not the faith of love, but of fear, that hath torment, 1 John 4.
e., by " faith without (separated from : severed from) works,"
Its proper fruits (iVote, v. 20). Faith to justify must, from the
18). 20. wUt thou know—"Vain" men are not willing to know, since they have no wish to do the will of God.
first, include obedience In germ (to be develojied subsequently), though the former alone is the ground of justiflcation. The scion must be grafted on the slock that it may live; it must bring forth fruit to prove that it does live. 35. It is clear from the nature of Raliab's act, that it is not quoted to prove justification by works as such. She 6elieved assuredly what her other countrymen disbelieved, and this in tiie face of every improbability that an unwarlike few would conquer well-armed numbers. In this belief she hid the spies at the risk of lier life. Hence, Hebrews 11. 31 names this as an example of faith, ratlier than of obedience. " By faith the harlot Raiiab perished not with them that believed not." If an instance of obedience were wanting, St. Paul and St. James would hardly have quoted a woman of previously bad ciinracter, rather than the many moral and pious patriarclis. But as an example of free grace justifying men through an opera-
St. James beseeches such a one to lay aside his perverse unwillingness to know what is palpable to all who are wiU-
Itig to do. vali»—who deceivest thyself with a delusive hope, resting on an unreal faith, without works—Tlie Greek Implies separate from the works [Alfokd] which ought to flow from it if it were real. Is dead—Some of the best MSS. read, "Is Idle," i.e., unavailing to effect what yon hope, viz., to save you. 81. Abraham . . . justified by works evidentially, and be/ore men (see JVote, v.
18). In V. 23, St. James, like St. Paul, recognizes the Scripture truth, that It was his faith that was counted to Abraham for righteousness in his justification before God. when he had offered—rather, " when he offered" [ALFOKD], I. e., brought as an offering at the altar; not implying that he actually offered him. 33. Or, " thou seest." how—rather, that. In the two clauses which follow, emphasize "faith" in the former, and "works" in the
live, as opposed to a mere verbal faith, none could be more suitable than a saved " harlot." As Abraham was an Instance of an illustrious man and tlie faliier of tlie Jews, so Raliab is quoted as a woman, and one of abandoned cliaracter, and a Gentile, showing tliat justifying faith has been manifested in those of every class. Tlie nature of the works alleged is such as to prove tliat St. James uses them only as evidences of faith, as contrasted with a mere verbal profession: not works of charity and piety, but works the value of which consisted solely in their being proofs of faith: they were faitii expressed in act, synonymous with faith itself. mess<-ngers—spies. l>ad received . . . had sent—rather, "received . . . thrust tliem forth" (in haste and fear). [Alfokd.J by nuotlicr way —from that whereby they entered her house, u/z., through the window of her house on the wall, and tlieiice to the mountain. 36. Faith is a spiritual tiling : works aremateriai. Hence we might expect faith to answer to the spirit, works to the body. But St. James reverses this. He tlierefore does not mean that faitli in all cases answers to the body; but the form of faith without the working rc.alUj/ answers to the body without the animating spirit. It does not follow that living faith derives its life from works, as tlie body derives Its life from the animating spii it.
latter, to see the sense. [Bengei,.] faith wrought with his works—for it was by faith he offered his son. Lit., "was working (at the time) with his works." by works was faith made perfect—not was vivified, but attained
its fully-consummated development, and is shown to be
real. So " my strengtb is made perfect in weakness,"
i. e., exerts itself most perfectly, shows how great it is [Cameron]: so 1 John 4.17; Hebrews 2.10; 5.9. The germ really, from the first, contains in it the fullgrown tree, but its perfection is not attained till it is matured fully. So eh. I. 4, " Let patience have her per-
fect work," i. e., liave its full effect by sliowiiig the most perfect degree of endurance, "that ye maybe perfect,"
i. e., fully developed in the exhibition of the Christian character. Alfokd explains, " Received its realization, was entirely exemplified and filled up." So St. Paul, PhilIppians 2. 12, "Work out your own salvation:" the salvation was already in germ theirs in their free jusLiflcation through faith. It needed to be worked out still to fullydeveloped perfection in their life. 23. Scripture was fulfllled—Genesis 15. 6, quoted liy St. Paul, as realized in Abraham's justification by faith; but by .St. James, as realized subsequently in Abraham's work of offering Isaac, wliich, he says, justified him. Plainly, then,
St. James must mean by works the same thing as St. Paul means by /aUA, only that he speaks of faitli at its manifested development, whereas St. Paul speaks of it in
Ver. 1-18. Danger op Eagerness to Teach, and of AN Unbridled Tongue: True Wisdom Shown by UncoNTKNTious MEEKNESS. 1. be uot— become not: taking the office too hastily, and of your own accord, many-The office is a noble one; but few are fit for it. Few govern the tongue well (v. 2j, and only such as can govern it are fit for tlie office; therefore, "teacliers" ought not to be niarij'. masters—ratlier, " teachers." The Jews were especially prone to this pr<-suiuption. The idea that faitli (so called) witliout works (ch. 2.) was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the t.'liurcli. At
lt« germ. Abraham's offering of Isaac was not a mere act of obedience, but an act of faith. Isaac was the subject of the promises of God, that in him Abraham's seed should be called. The same God calls ou Abraham to slay the subject of His own promise, wlien as yet there was no seed in whom those prediction.s could be realized. Hence St. James' saying that Abraham was Justified by tuch a work, is equivalent to saying, as St. Paul does, that he was Justified by faith itself; for It was in fact faith expressed in action, aa In other cases saving laitli is expressed in words. So St. Paul states as tlie mean of salvation faith expressed. The "Scripture" would not be "fulfllled," as St. James says It was, but coiitru(li(-led by any Interpretation which makes man's works ii\»My him before God: for that Scripture makes no mention of works at all, but says that Abraham's belief was counted to him for righteousness. God, iu the first Instance, "Jastlfles the ungodly" through faith; 8ubse(iuently the believer is Justified be/ore </ie u)«rW as riKhteous through
first all were allowed to teach in turns. Kven tlielr inspired gifts di<l not prevent liability toabus(\asSt. James here implies: much more Is this so wlicii si li-coiisiiiuted teacliers have no such miraculous f;il ts. knowing—as all might know, we . , . g^reatcr condeiniint ion - .si . James In a humble, conciliatory spirit, iiicluilcs himself: If we teachers abuse the office, we sliall receive greater ct.ndemnation than those who are mere hearers (el. Luke 12.
42-40). Calvin, like English Version,trans/iil<s, " Masttus "
Cftlth manire.^ted In words and works (cf. Maitliew 25 35-
». e., self-constituted censors and reprovers of others. Ch.
87 " the righteous," 40). The best authorities read. But
4. 12 accords with this view. 3. all—The Greek ImpllM
We are not RasJdy to Reprove Others, JAMES III. but rather to Bridle the Tongv/e.
men were created, being common to all, and continuing to man after the fall, while the " likeness" was something toward which man was created, to strive after and attain
•all without exception :" even tlie apostles, offend not
—lit., sLumblcth not: is void of ofl'ence or slip in word: in wtiich respect one is especially tried wlio sets up to be a "teacher." 3. Beliold—The best autliorities read, "but
it: the former marks man's physical and intellectual, the latter his moral pre-eminence. 10. The tongue, says
it." i. e., JVow whensoever (in the case) of horses (such is the emphatic position of "horses" in tlie Greek) we put the
j^ilsop, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. " Life and death are in the power of the tongue'' (cf. Psalm
bits (so lit., the emsfomary bits) into their mouths that they may obey us, we turn about aho their whole body. Tliis
62. 4). brethren—an appeal to their consciences by their brotherhood in Christ, ought not so to be—a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation. II. fountain—an image of the heart: as the aperture (so the Greek for "place" is lit.) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the Same mouth that "sent forth the bitter"'once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet. 13. Transition from the mouth to the heart. Can tlie tig tree, &c.—Implying that it is an impossibility : as before in v. 10 he had said it "ought not so to be." St. James does not, as Jlatthew7. 16, 17, make the question, "Do men gather figs of
Is to illustrate now man turns about his whole body with the little tongue. "The same applies to tlie pen, which is the substitute for the tongue among the absent." [Bengel.] 4r. Not only animals, but even s/iips. tlie governor llstetU lit., the impulse of the steersman plcnseth. The feeling which moves the tongue corresponds witli tliis. 5. boasteth great things—There is great moment in what the careless think "little" things. [Bengel.] Cf. "a world," "the course of nature," "hell," v. 6, which illustrate how the little tongue's great words produce great mischief, how great a matter a little lire klnclleth The best MSS. read, "hoto little a tire kindleth how great a," <S:e. Alford, for "matter," translates, " {orest." But Grotius translates as English Version, "material for burning:" a pile of fuel. 6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former. [Bengel.] so—Omitted in the oldest authorities. Is lit., is constituted. "The tongue is (constituted), among the members, the one which deflleth," &c. {viz., as fire defiles with its smoke), course ofnature —"the orb (cycle) of creation." setteth on Are ... is set on fti-e—liabitually and continually. Wliilst a man inflames otliers, he passes ou^ of his own power, being consumed in the flame himself, of hell—t. e., of thedevil. Greek, "Gehenna;" found here only and in Matthew 5. 22.
thistles f" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as e. g., the fig tree, olive berries: so if a man spealjs bitterly, and afterwards speaks good words, the latter must be so only seemingly, and In hypocrisy, they cannot be real, so can no fountain . . . salt . . . and fresh—The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing. 13. Who—(Cf. Psalm 34. 12, 13.) All wish to appear " wise :" few are so. show—" by works," and not merely by profession, referring to ch. 2. 18. out of a good conversation his works hy general "good conduct" manifested \n particular "works." "Wisdom" and "knowledge," witliout these being "shown," are as dead as faith would be without works. [Alford.] with meekness of wisdom—with the meekness inseparable from true insdom. 14. if ye l»ave—aj w ^/ic caw (tills is implied In the Greek indicative), bitter—Epheslans 4.31, "bitterness." envying—rather, "emulation," or lit., zeal : kindly, generous emulation, or zeal, is not condemned, but that which is "bitter." [Bengel.] strife—rather, "rivalry." in your hearts—from which flow your words and deeds, as from a fountain, glory not, and lie not against the trutli—to boast of your wisdom is virtually a lying against the truth (the gospel), whilst your lives belie your glorying. Ver. 15; ch. 1. 18, "The word of truth." Romans 2.
St. James has much in common with the Sermon on the Mount (Proverl)s 16. 27). 7. every kind—ratlier, " every nature" (i. e., natural disposition and characteristic power), of beasts i. e., quadrupeds of every disposition ; as distinguished from tlie three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as Knglish Version), and things in the sea." Is tamed, and hath been—is continually being tamed, and hath been so long ago. of mankind—rather, " by tlie nature of man :" irian's characteristic power taming that of the inferior animals. The dative in tlie Greek may imply, "Hath suflcred itself to be brouglit into tame subjection TO the nature of men." So it siiall be in the millennial world ; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature. 8. no man lit., no one of men: neither can a man control his neighliours, nor even his own tongue. Hence the trutli of V. 2 appears, nnrwly evil—The Greek implies that it
17.21, speaks similarly of the same contentious Jewish Christians. 15. This wisdom—In which ye "gIor.v,"as
is at once restless and incapable of restraint. Nay, thougli nature has hedged it in witti a double barrier of tlie lips and teeth, it bursts from its barriers to assail and ruin men. [Estius.] deadly—Z/i!., death-bearing. 9. God—The oldest authorities read, " Lord." " Him who is Lord and Father." The uncommonness of tlie application of "Lord" to the Father, doubtless caused tlie change in modern texts to "God" (ch. 1.27). But as Messiah is called "Father," Isaiah !). 6, so God the Father Is called by the Son's title, " lyord :" showing the unity of tlie Godhead. "Father" implies His paternal love; "Lord," His dominion, men, which — not "men wfio ;" for what is meant is not particular men, but men generically. [Ai.- FORD.] are made after . . . similitude of God—Thougli in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still reniatnR to show what once it was, and what in regenerated and restored man It shall be. We ought to reverence this remnant and earnest of what man shall bo In ourselves and In others. "Absalom lias fallen from his father's favour, but the people still recognize him to be the king's son." [Bknget..] Man resembles In humanity the Son of man, "the express Image of His person" (Hebrews 1. 8), Cf. Genesis 1.26; I .lohn 4.20. In the passage, Genesis 1.
if ye were "wise" (v. 13, 14). desceudeth not from above —lit., "is not one descending," Ac: "from the Father of lights" (true illumination and wisdom), ch. 1. 17; through "the Spirit of truth," John 15.26. earthly—opposed to heavenly. Distinct from "earthy," I Corinthians 15.47. Earthly is what is in the earth; earthy, what is of the earth, sensual lit., animal-like : the wisdom of the "natural" (tlie same Greek) man, not born again of God : "not having the Spirit" (Jude 19). devllisli—in its origin (from "hell," u. 6; not from God, tlie Giver of true wisdom, ch.
1. 5), and also in Its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil. 10. envying—So English Version translates the Greek, which usually means "zeal," "emulation," In llomans 13.
13. "The envious man stands In his own light. He thinks his candle cannot shine In the presence of another's sun. He alms directly at men, obliquely at God, who makes men to dlfTer." strife—rival r.v. [.\i.FORn.] confusion
lit., tumultuous anarchy: both In society (translated " commotions," Luke 21.9; "tumults," 2 Corinthians 6. 5), and in the individual mind; In contrast to the "peaceable" composure of true " wisdom," v. 17. St. James does not lionour such effects of this earthly wisdom with the name
28, "Image" and "likeness" are distinct: "Image," according to the Alexandrians, was something in which
Tke Wise are Mild and Peaeeahle. JAMES IV. We are lo Strive againd Cureloustiest.
" fruit," as lie does in the case of the wisdom from above. Ver. 18; cf. Galatians 5. 19-22, " IFort? of the flesh . . .fruit of the Spirit." 17. llrst pure—lit., chaste, sanctified; pure from all that is "earthly, sensual (animal), devilish" (v.
against the interests of your fellow-men, wliilst lusting to advance self. But whilst warring tlius against others they (without his knowledge) war against llie soul of the man himself, and against the Spirit ; Iherefort? they must be "mortified" by the Christian, a. Ye lust—A different Greek word from that in v. 1. " Ye desire ;" lU., ye set your mind or heart on an oljject. have not—The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old autliority, " envy") to ensure possession. Not probably in the case of professing Cliristians of that day in a literal sense, but " kill and envy" 'as the Greek Sov "desire to have" should be trans-
15). Til is is put, "first of all," before "peaceable," because there is au unholy peace with tlie world wliicli malces no distinction between clean and unclean. Cf. "undeflled" and "unspotted from the world," ch. 1. 27; 4.4,8, "purify
. . . hearts;" 1 Peter 1. 22, "purified . . . souls" (the same
Greek). Ministers must not preach before a purifying change of heart, " Peace," where there is no peace. Seven
(the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first, because it has respect both to God and to ourselves ; the six that follow regard our fellow-men. Our first concern
lated), i.e., harass and oppress through envy. [Dhusius.]
Cf. Zechariah 11. 5, "slay;" through envy, hale, O-wA Aeiiha
to get out of your way, and so are " murderers" in God's eyes. [EsTius.] If literal murder [Alford] were meant,
is to have in ourselves sanctity ; our second, to be at peace with men. gentle—"forbearing :" making allowances for others; lenient towards neighbours, as to tlie duties tiiey owe us. easy to be entreated—Z/i., easily persuaded, tractable; not harsli as to a ueiglibour's faults, full of mercy—as to a neighbour's miseries, full of . . . good fruits—contrasted with "every evil work," f. 16. without partiality—recurring to the warning against partial " respect to persons," ch. 2. 1, 4, 9. Alford translates as tlie Oreek Is translated, ch. 1.6, "wavering," "without doubting." But t 'US there would be au epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version iatherefore better, without hypocrisy—Not as Alford explains from ch. 1. 22, 26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others ; our peaceableness and mercy towards others must be " witliout dissimulation." 18. "Tile peaceable fruit of righteousness." He says righteousness, because it is itself the true wisdom. As in the case of the earthly wisdom, after the character-
I do not think it would occur so early in the series; nor had Christians then as yet reached so open criniiniility. In the Spirit's application of the passage to all ages, lite-
ral killing is included, flowing from the desire to possess* so David and Ahab. There is a climax : "Ye desire," the Individual lust for an object; "ye kill and envy," the feeling and action of individuals against individuals; "ye fight and war," the action of many against many, ya have not, because ye ask not—God promises to those who pray, not to those who fight. Tiie petition of the
lustful, murderous, and contentious is not recognized by God aa prayer. If ye prayed, there would be no " wars and fightings." Thus this last clause is an answer to the question, v. 1, "Whence come wars and fightings?" 3. Sorheof them are supposed to say in objection. But we do "ask" (pray), cf. v. 2. St. James replies. It is not enough to ask for good tilings, but we must ask witli a good spirit and intention. "Ye ask amiss, that ye may consume it (your object of prayer) upon {lit., in) your lusts" (lit., pleajtures); not that ye may have the tilings you need for the service of God. Contrast ch. 1. 5 with Matthew G. 32.
,HO in this verse, in the case of the heavenly wisdom. Tliere the results were present; here, future, fruit . . . sown—Cf. Psahn 97. 11; Isaiah 61. 3, " trees of righteousness." Anticipatcfry, i.e., the seed whose "fruit," viz., "righteousness," sliiiU be Oltimately reaped, is now"sown'in peace." "Rigliteousness," now in germ, when fully developed as "fruit" shall be Itself the everlasting reward of tlie rigliteous. As "sowing in peace" (cf. " sotvn mdisliouour," 1 Corintliians
istic description came its results
If ye prayed aright, all your proper wants would be anpplied; the improper cravings which produce "wars and fightings" would then cease. Even believers' prayers are often best answered when their desires are most, opposed. 4r. The oldest MSS. omit "adulterers and," and read simply, " Ye adulteresses." Goil is the rightful husband; the men of tlie world are regarded collectively as one adulteress, and individually adulteresses, the world —in so far as the men of it and their motives and acts are aliens to God, e.g., its selfish " lusts" {v. a), and covetous and ambitious " wars and fightings" (tj. 1). enmity—not merely "inimical;" a state of enmity, and that enmity
15. 43) produces the " fruit of righteousness," so conversely " the woi'k" and "effect of righteousness" is "peace." of them that make peace—" by (implying also that it is for them, and to their good) tliem that work peace." They, and tliey alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace." [Estius.] Those truly wise towards God, whilst peaceable and tolerant towards their neiglibours, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than tlie executioners, of sinners. [Calvin.]
Itself. Cf. 1 John 2. 15, "love . . . the world . . . the love of the Father." whosoever . , . will be—The Greek \ts emphatic, "shall 6e re«oii!eci to be." Whetlier he succeed or not, if his wish be to be the friend of the world, lie renders himself, becomes (so the Greek for " is") by tlie very fact, " the enemy of God." Contrast "Abraham the friend of God." 5. In vain—No word of Script ure can be so. The quotation here, as in Ephcsians 5. 14, seems to be not so much from a particular passage as one gathered by St. James under inspiration from the general tenor of such passages In both the Old and New Testaments, as Numbers 14. 29; Proverbs 21. 10; Galatians 5. 17. spirit thati dwelleth In us—Other MSS. re.ad, " That God iiath made to dwell In us" (viz., at Pentecost). If so translated, "Does the (Holy) Spirit that God hath placed in us lust to (towards) envy" (in'2., as ye do in your worldly " wars and fightings")? Certainly not; ye are therefore walking, la the flesh, not in the Spirit, whilst ye thus lust towards, i.e., «;j7Aem)i/agalnstone another. The friendship of the world tends to breed envy; the Spirit produces very dilferent fruit. Alford attributes the epithet " witli envy," in the unwarrantable sense of jealously, to the Holy Siilrlt: "The Spirit jealously desires us for His owiu" In English Version the sense is, "the (natural) spirit tliat hath its dwelling In us lusts with (lit., to, or towards) envy." Ye lust, and becauseye liave not what ye lust after (v. I, 2), ye envy your neighbour who has, and so the spirit of envy leads you on to " fight." St. James also here refers to ch.
Ver. 1-17. Against Fightings and their Source; WoELDLY Lusts; Uncharitable Judgments, and Presumptuous Reckoning on the Future. 1. whence —The cause of quarrels Is often sought in external circumstances, whereas Internal lusts are the true origin, wan, &c.—contrasted with the " peace" of heavenly wisdom. " Fightings" are the active carrying on of " wars." The best authorities have a second "whence" before " fightings." Tumults marked the era before the destruction of Jerusalem when St. James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation, come they not, &c.—an appeal to their conclences. \n»t»—iu., pleasures, i. e., the lusts whlcti prompt you to "desire" (Note, v. 2) pleasures; whence you seek self at the cost ol your neighbour, and lience flow "fightings, that war—" campaign, as an army of soldiers encamped wUbln" [AlfobdJ the soul; tumultuuusly war
3. 14, 16. 6. But—iVay, rcUlier. tie—Uoti, filveth laor*
The Aposfl^s Caution against Detraction. ' JAMES V. The Wicked Rich should Fcai Gud's Vengeance,
Krace—ever-nicreasing grace; the farther ye depart from "envy." [Bengel.] he saltli—Tlie same God who causes His spirit to dwell in believers (v. 5i, by the Spirit also speaks in Scripture. The quotation here is probably from Proverbs 3. 34; as probably Proverbs 21. 10 was generally
best authorities read in addition, "And Judge." T^annlate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since
it is He alone who can execute His judgments; onr inability in this respect shows our presumption iji trying to act as judges, as thougli we were God. who art tliou 3 &c.—The order in the Greek is emphatic, " But (inserted in oldest MSS.) thou, who art thou that?" Ac. How rashly arrogant in Judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike! another—The oldest authorities read, "thy neighbour." 13. Go to now—"Come now:" said to excite attention, ye that say "boasting of the morrow." To-day or to-morrow—as if ye had tlie free choice ol either day as a certainty. Others read, "To-day and tomorrow." such a city lit., this the city (viz., the one present to the mind of the speaker). This city here, continue
referred to in v. 5. In Hehrem M is "scornetli the scorn-
ers," r;2., those who think "Scripture speaketli in vain." resistetli— scUeth Himself in array against ; even as they,
like Pharaoh, set themselves against Him. God repays sinners in tlieir own coin. "Pride" is the mother of "envy" (v. 5) ; it is peculiarly satanic, for by it Satan fell, tlie prond—The Greek means in derivation one who shows
himself above his fellows, and so lifts himself against God. the h«mWe—the unenvious, uncovetous, and unambi-
tious as to the world. Contrast v. 4. 7. Swbmlt to . . . God —so ye shall be among "the humble," v. 6; also v. 10; 1 Peter 5. 6. Resist . . . devil—Under his banner prirfe and
envj/ are enlisted in the world; resist his temptations to
. . . a year—rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for years to come. [Bengel.] buy and sell—Their plans for the future are all worldly. 14. what—h7., of what nature is your life? i.e., how evanescent it is. It is even—Some oldest authorities read, " For ye are." Bengel, with other old authorities, reads, "For
these. Faith, humble prayers, and heavenly wisdom, are tbe weapons of resistance. The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against, he will flee translate, "he shall flee." For it is a promise of God, not a mere assurance from man to man. [Alford.] He shall flee worsted as he did from Christ. 8. Draw nigh to God—So "cleave unto Him," Deuteronomy 30. 20, viz., by prayerfully (r. 2, 3) " resisting Satan," who would oppose our access to God. he will draw nigh—propitious. Cleanse . . . hands—the outward instruments of action. None but the cleanhanded can ascend Into the hill of the Lord (justified through Christ, who alone was perfectlj' so, and as such "ascended " thitlier). purify . . . heartsmake chaste of your spiritual adultery {v. 4, i. e., worldliness; your hearts : the inward source of all impurity, double-minded—divided between God and the world. The double-minded is at fault in heart; the sinner in his hands likewise. 9. Be
it shall be," the future referring to the "morrow" (u. IS-
IS). The former expresses, "Ye yourselves are transitory:" so everything of yours, even your life, must partake of the same transitoriness. Receive<l text has no old authority, and then vanlsheth away — "afterwards vanishing as it came;" lit., afterwards {as it appeared).?o vanishing. [Alford.] 15. i(7., " instead of your saying," Ac. This refers to "ye that say " (v. 13). we shall live— The best MSS. read, " We shall both live and do," Ac. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord. 16. now—as it is. rt'joice In . . . boastings—" ye boast in arrogant presumptions,"
aflllcted, &c..—lit.. Endure misery, i. e., mourn over your wretchedness through sin. Repent with deep sorroiv instead of your present laughter. A blessed mo(tr/i(ni/. Con-
viz., vain confident fancies that the future is certain to you (v. 13). rejoicing-boasting. [Bengel.] 17. The general principle illustrated by the particular example just discussed is here stated : knowledge witliout practice is imputed to a man as great and* presumptuous sin. St. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we sliall soon cease to feel.
trast Isaiah 22. 12, 13; Luke 6. 25. St. James does not add here, as in ch. 5. 1, " howl," where he foretells the doom of the impenitent at the coming destruction of .Jerusalem. tkeavlness—lit., fallinff of the countenance, casting down of the eyes. 10. In the sight of tlie Lord—as continually in the presence of Him who alone is worthy to be exalted
recognizing His presence in all your ways, the truest incentive to humility. The tree, to grow upwards, must strike its roots deep downwards; so man, to be exalted, must have his mind deep-rooted in humility. In 1 Peter
5. 6, it is. Humble yourselves under the mighty hand of God, viz., in liis dealings of Providence: a distinct thought from that here, lift yon up—in part in this world, fully in the world to come. 11. Having mentioned sins of tlie tongue (ch. 3.), he shows here that evil-speaking Hows from the same spirit of exalting self at the expense of one's neighbour as caused the "flghtings" reprobated in this chapter (v. 1). Speak not evil— lit., Speak not against one another, brethren-Implying tlie inconsistency of such depreciatory speaking of one another in brethren. speaketli evil of the law—for the law in commanding,
Ver. 1-20. Woes Coming on the Wicked Rich: Believers SHOULD BE Patient unto the Lord's Comino: Various Exhortations. 1. Go to now—Come now. A
pli rase to call solemn attention, ye rich— who have neglected the true enjoyment of riclies, which consists in doing good. St. James Intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich
(v. 7), knowing that God will speedily avenge them on their oppressors. [Bknoel.] miseries that shall come—
lit., "that are coming upon you" unexpectedly and swiftly, t)i2., at the coming of the Lord (v.7); primarily, at the destruction of Jerusalem; finally, at His visible coming to Judge the world, a. corrupted-a6o!<< to be destroyed through God's curse on your oppression, wliereliy your riches are accumulated (v. 4). Calvin thinks the sense is. Your riches perish without being of any use either to others or even to yourselves, for instance, your garments which are moth-eaten In yourchests. gamtenta
"Ijove tliy neiglibour as thyself" (ch. 2. 8), virtually condemns evil-spcaklng and Judging. [EsTius.] Those who superciliously condemn the acts and words of otliers which do not ple.ase themselves, thus alining at the reputation of sanctity, put their own moroseness in the place of tlie law, and claim to themselves a power of censuring abov(! the law of God, condemning what the law permlla. [Calvin.] Such a one acts as though tlie law could not perform its own office oXjudging, but he must fly upon the
offlce. [Bkngici,.] This Is the last mention of tlii> law in the New Testament. Ai^ford rightly takes the " law " to be the old moral law applied in its coniprehensi vc siilrilual fulncKs by Christ: "the law of liberty." if tliou Judge the law, thou art not a doer . . . but a Judge—Setting
. . motli-eaten—Referring to Mattliew 6. 19, 20. 3. Iscan>
krr<-<l—" rusted tlirough." [Alfokd. ] rust . . . n ltnesa against you—in the day of Judgment, viz., that your riches were of no profit to any, lying unemployed and so contracting rust, shall eat your flesii—The rust whicli once ate your riches, shall then gnaw your conscience, accompanied with punishment which sliall prey upon your bodies for ever, as . . . Arc-not with Ihfl
n.slde tlie Christian brotherhood as ail alike called to bo
tlocrs of the law, in subjection to It, such a one arrogates the otllce of a, judge. 1!4. There In one lawgiver— The 492
We ought to be Patient in Afflictions, JAMES V. after the Example of the Prophets, etc.
tained, the receiving of the early and latter rains is not to be understood as the object of his hope, but the harvest for which those rains are the necessary preliminary. The early rain fell at sowing-time, about November or December; the latter rain, about March or April, to mature the grain for harvest. The latter rain tliat shall precede the coming spiritual harvest, will prol)ably he another Pentecost-like effusion of the Holy Ghost. 8. coming . . . draweth nigh—The Greek expresses present time and a settled state. 1 Peter 4. 7, " Is at hand." We are to live in a continued state of expectancy of the Lord's coming, as an event always t[\\\>\\. Nothing can more "stablish the heart" amidst present troubles than tlie realized expectation of His speedy coming. 9. Grudge not— rather "Murmur not;" "grumble not." The Greek is lit., "groan:" a half-suppressed murmur of impatience and harsh judgment, not uttered aloud or freely. Having exhorted them to patience in bearing wrongs from the wicked, he now exhorts them to a forbearing spirit as to the offences given by brethren. Christians, who bear the former patiently, sometimes are impatient at the latter, though much less grievous. lest . . . condemned—The best MS. authorities read, "judged." St. James refers to Matthew 7. 1, " Judge not lest ye be judged." To "murmur against one another" is virtually to jvdge, and so to become liable to he, judged. Judge . . . before the door —Referring to Matthew 24.33. The Greek is thesame in both passages, and so ought to be translated here as tliere, "doors," plural. The phrase means "near at hand" (Genesis 4. 7, whicli in the oldest interpretations [the Targums of Jonathan and Jerusalem] is explained, " tliy siu
Blow process of rusting, but with the swiftness of consuming/ire. for the last days—ye have heaped together, not treasures as ye suppose (cf. Luke 12. 19), but wrath against the last days, viz., the coming judgment of the Lord. Al^FORD translates more lit., "In these last days (before the coming judgment) ye laid up (worldly) treasure" to no profit, instead of repenting and seeking salvation (see note, v. 5). 4t. Behold—calling attention to their coming doom as no vain threat, labourers— workmen, of you kept back—So English Version rightly. Not as Alford, "crieth out from you." The "keeping back of the hire" was, on the part OF the rich, virtually an act of "fraud,'" because the poor labourers were not Immediately paid. The phrase is therefore not, "kept back 6j/ yon," but " of yon;" the latter implying virtiial, rather than overt fraud. St. James refers to Deuteronomy 24. 14, 15, "At this day . . . give his hire, neither shall the sun go down upon it, lest he cry against thee unto the Lord, and it be sin unto thee." Many sins "cry" to heaven for vengeance which men tacitly take no account
of, as unchastity and injustice. [Bkngel.] Sins peculiarly offensive to God are said to "cry" to Him. The rich ought to have given freely to the poor; their not doing so was sin. A still greater sin was their not paying their debts. Their greatest sin was not paying them to the poor, whose wages is their all. cries of them—a double cry: both that of tlie hire abstractly, and that of the labourers hired, the Lord of Sabaoth—Here only In the New Testament. In Romans 9. 29 it is a quotation. It is suited to the Jewish tone of the Epistle. It reniiads the rich who think tlie poor have no protector, that the Lord of the whole hosts in heaven and earth is the guardian and avenger of the latter. He is identical with the "coming Lord" Jesus (v. 7). 5. JVaristoe, " Ye have luxuriated . . . and wantoned." The former expresses luxurious effeminacy ; tlie latter, wantonness and 2^'odigality. Their luxury was at the expense of the defrauded poor (u.
is reserved unto the judgment of the world to come." Cf. "the everlasting doors" (Psalm 24. 7, whence He shall come forth). The Lord's coming to destroy Jerusalem is primarily referred to; and ultimately. His coming again visibly to judgment. 10. exainpleof sniferiiig affliction —rather, simply, "of affliction, "evil treatment." the prophets—wlio were especially persecuted, and therefore were especially "blessed." 11. count them happy (Matthew 5.10.) which endure—The oldest authorities
4). oil tlie earth—the same earth whicli has been the scene of your wantonness, shall be the scene of the judgment coming on you : instead of earthly delights ye shall have punishments, nourished . . . hearts— i. e., glutted your bodies like beasts to the full extent of your hearts' desire; ye live to eat, not eat to live, as in a day of slaughter—The oldest authorities omit "as." Ye are like beasts which eat to their hearts' content on the very day of their approaching slaughter, unconscious it is near. The phrase answers to "tlie last days," v. 3, which favours ALFOKD'siraJwioiion there, " in,'' not " for." 6. Ye have condemned . . . the Just—The Greek aorisl expresses, "Ye are accustomed to condemn, Ac, the just." Their condemnation of Christ, "the Just," is foremost in
rea<l, "Which have endured," which suits the sense better than English Version: "Tliose who in past days, like llio propliets and Job, have endured trials." Such, not those who " have lived in pleasure and been wanton on the earth" (v. 5), are "happy." patience — rather, "endurance," answering to "endure:" the Greek words similarly corresponding. Distinct from the Greek word for "patience," v. 10. The same word ought to he translated, "endurance," ch. 1. 3. He here reverts to the subject whicli he began with. Job—this passage shows the history of him is concerning a real, not an imaginary person ; otherwi.se his case could not be quoted as an example at all. Though he showed much of impatience, yet he always returned to this, that he committed himself wholly to God, and at last showed a perfect spirit of enduring submission, and have seen—(with the eyes of your mind.) Alford translates from the old and genuine reading, "see also," <S:c. The old reading is, however, capable of being translated as English Version, the end of the Lord—the end which the Lord gave. If Job had much to "endure," remember also Job's happy "end." Hence, learn, though much tried, to " endure to the end." that— Alford, &c., translates, "inasmuch as," "for." pitiful . . . of tender mercy—the Ibrmer refers to the feeling; the latter, to the act. His pity Is shown in not laying on the patient endurcr more trials than lie is able to bear; Hxa mercy , in His giving a happy "end" to the
St. James' mind. But all the innocent blood slied, and to be stied, is included, the Holy Spirit comprehending St. James himself, called "the Just," who was slain in a tumult. See my Introduction. This gives a peculiar appropriateness to the expression in this verse, thesame " as the righteous \just) man'* (f. 16). Tlie justice or righteousness of Jesus and His people is what peculiarly provoked the ungodly great men of the world, he doth not resist you—The very patience of the Just one is abused by tlie wicked a-s an incentive to boldness In violent persecution, as if Itiey may do as they please with impunl^-. God doth " resist the proud" (ch. 4. 6); but Jesus as man, " as a sheep
Is 'lumb before theshearers, so He opened not His mouth :"
80 His people are meek under persecution. The day will come when God will resist(ii<., set Himself in array against) His foes and theirs. 7. Be patient tlierefore—as judg-
trials. IBengel.] 13. But above all-as sweariug is utterly alien to the Christian meek "endurance" just recommended, swear not — through impatience, to
nii'iit Is go near(u. 1,3), ye may well aflVird to be "patient"
afi'-r tlie example of the unresisting Just one (ti. 6). bretliren—contrasted with the " rich" oppressors, r. 1-6. nnto the coming of the Lord—Christ, when the trial of your pa i lice shall cease. Iiiislmndman nnitetli for i. e., patiently bears tolls and delays tlii ongli liope of the harvest at last. Its " preciousness" (cf. I'salin I'M. 6, " precious
wlii<!h trials may tempt you (f. 10, 11). In contrast to this stands the proper use of the tongue, t'. 1.!. SI. James here refers to Matthew 5. 34, <tc. let your yea be yeado not use oaths In your every -day conversation, but let a simple afllrmative or denial he deeiiied enough to es-
Bci'd") will more than compensate tor ;ill the past. Cf. the Slime image, Galatiaiis 6. 3,9. iialh long patience for It—"over it,'' to re.v/)Pc/<o It. until he receive— " uiilil U receive." [AlrFOitD.) Kven If English Version he re-
taiillsh your word. cnt\ilKin\\ai\un—l.il.,ju<lg)iu'nl, viz., o( "the Judge" who "slaiideth before the doors" (v. 9). 13. afflicted—referring to the "suffering attlicllon" (v. iOV
lalroduction. 1 PETEK. Introduction.
let Iilm prny—not "swear" in rash impatience, meri-y —joyous in mind, sing psalms—ol' praise. St. Paul and Silas sang psalms even in affliction. 14:. let. htm call for the elders—not some one of the elders, as Roman Catholics Interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray, [Bengel.] anointing him with oil—tlie usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in 1 Corinthians 6. 2 the Church's highest Judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Cf. other apostolic usages now discontinued rightly, 1 Corinthians 11.4-15; 16.20. "Let them use oil wlio can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using tlie empty sign." [Whitaker.] Romish extreme unction
that, if your sickness be the punishment of sin, the latter being forgiven on intercessory prayer, "ye may be healed" of the former. Also, that ye may be healed spiritually, effectual—intense and fervent, not " wavering" (ch. 1. 6). [Beza.] "When energized" by the Spirit, as tliose were who performed miracles. [Hammond.] This suits the collocation of the Greek words and the sense well. A righteous man's prayer is always heard generally, but his particular request for the healing of another was then likely to be granted when he was one possessing a sjtecial charism of the Spirit. Alford translates, " Avail-
etli much in its working." The "righteous" is one himself careful to avoid "faults," and showing his faith by works (ch. 2. 24). 17. Kllas . . . like passions as we therefore it cannot be said that he was so raised above us as to atford no example applicable to common mortals like ourselves, prayed earnestly — lit., prayed with prayer : Hebraism for prayed intensely. Cf. Luke 22. 15, "With desire I have desired," i. e., earnestly desired. Alford is wrong in saying, Ellas' prayer that it might not rain "is not even hinted at in the Old Testament history." In 1 Kings 17. 1 it is plainly implied, "As the Lord God of Israel liveth, before whom I stand, there shall not bo dew nor rain these years, but according to my word." His prophecy of the fact was according toa Divine intimation given to him in answer to prayer. In jealousy for God's honour (1 Kings 19. 10), and being of one mind with God in his abhorrence of apostasy, he prayed that the national idolatry should be punished with a national judgment, drought; and on Israel's profession of repen1>ance he prayed for the removal of the visitation, as is implied in 1 Kings 18.39-12; cf. Luke 4. 25. three years, &c.—Cf. 1 Kings 18. 1, "The third year," viz., from Elijah's going to Zarephath; the prophecy (t>. 1) was probably about live or six months previously. 18. prayed . . . and— i. e., and so. Mark the connection between the prayer and its accomplishment, her fruit—her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who " have power to shut and open heaven that it rain not." 19. The blessing of reclaiming an erring sinnei by the mutual consent and lnterces.«ory prayer just recommended, do err—more lit., "be led astray." the truth—the Gospel doctrine and precepts. one— lit., any; as "any" before. Everyone ought to seelc the salvation of every one. [Benoel.] 30. I.et him [the converted] know—for his comfort, and the encouragement of others to do likewise, shall save—Future. The salvation of the one so converted shall be manifested hereafter, shall lUde a multitude of sins—not his own, but the sins of the converted. The Greek verb in the middle voice requires this. Proverbs 10. 12 refers to charity "covering" the sins of others before men; St, James to one's effecting by the conversion of another that that other's sins bo covered before God,
Is administered to those whose life is despaired of, to heal the smd, whereas St. James' unction was to heal the body. Cardinal Cajetan {Commentary) admits that St. James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerxtsalem aqd Babylon), was much used as a curative agent.
It was also a sign of the Divine grace. Hence it was an .ippropriate sign in performing miraculous cures. In the name of the Lord—by whom alone the miracle was performed: men were but the instruments. 15. prayer —He does not say the oil shall save : it is but the symbol, save—plainly not as Rome says, "save" the soul, but heal " the sick:" as the words, "the Lord shall raise him up," prove. So the same Greek is translated, " made (thee) whole," Matthew 9. 21, 22. and If . . . sins—for not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins, have committediiY., be in a state of havingf committed &\r\s. i.e., he under the consequencesj of sins committed, they—rather, it: his having committed sins shall be forgiven him. The connection of sin and sickness is implied in Isaiah 33.21; Matthew 9.2^; John 5. U. The absolution of the sick, retained in the Church of England, refers to the sins which the sick man confesses