no< so much from /ear 0 (continued)
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 nn HefileA—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 ofl Tered. 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 li Cvitical 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 "sancto 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, snt Tered 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 ot Jlce)who 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. the Jews, 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. Bboutratlier, 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 worldliness, 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 Peter 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 sacrifices 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
(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 particular 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.). Ciemens 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-
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 evidentil/ 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
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 similar (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
CHAPTER I.
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 Israelites 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 generally, 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 docfor 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 simplieity 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," transtrials, 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