James 1 Commentary

continue. 2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. 3 Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. 4 Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. 5 Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. 6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. 7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. 8 Jesus Christ the same yesterday, and to day, and for ever. 9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. 10 We have an altar, whereof they have no right to eat which serve the tabernacle. 11 For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. 12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13 Let us go forth therefore unto him without the camp, bearing his reproach. 14 For here have we no continuing city, but we seek one to come. 15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16 But to do good and to communicate forget not: for with such sacrifices God is well pleased. 17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. The design of Christ in giving himself for us is that he may purchase to himself a peculiar people, zealous of good works. Now the apostle calls the believing Hebrews to the performance of many excellent duties, in which it becomes Christians to excel. I. To brotherly love ( v. 1 ), by which he does not only mean a general affection to all men, as our brethren by nature, all made of the same blood, nor that more limited affection which is due to those who are of the same immediate parents, but that special and spiritual affection which ought to exist among the children of God. 1. It is here supposed that the Hebrews had this love one for another. Though, at this time, that nation was miserably divided and distracted among themselves, both about matters of religion and the civil state, yet there was true brotherly love left among those of them who believed on Christ; and this appeared in a very eminent manner presently after the shedding forth of the Holy Ghost, when they had all things common, and sold their possessions to make a general fund of subsistence to their brethren. The spirit of Christianity is a spirit of love. Faith works by love. The true religion is the strongest bond of friendship; if it be not so, it has its name for nothing. 2. This brotherly love was in danger of being lost, and that in a time of persecution, when it would be most necessary; it was in danger of being lost by those disputes that were among them concerning the respect they ought still to have to the ceremonies of the Mosaic law. Disputes about religion too often produce a decay of Christian affection; but this must be guarded against, and all proper means used to preserve brotherly love. Christians should always love and live as brethren, and the more they grow in devout affection to God their heavenly Father the more they will grow in love to one another for his sake. II. To hospitality: Be not forgetful to entertain strangers for his sake, v. 2 . We must add to brotherly kindness charity. Here observe, 1. The duty required— to entertain strangers, both those that are strangers to the commonwealth of Israel, and strangers to our persons, especially those who know themselves to be strangers here and are seeking another country, which is the case of the people of God, and was so at this time: the believing Jews were in a desperate and distressed condition. But he seems to speak of strangers as such; though we know not who they are, nor whence they come, yet, seeing they are without any certain dwelling place, we should allow them room in our hearts and in our houses, as we have opportunity and ability. 2. The motive: Thereby some have entertained angels unawares; so Abraham did ( Gen. xviii. ), and Lot ( Gen. xix. ), and one of those that Abraham entertained was the Son of God; and, though we cannot suppose this will ever be our case, yet what we do to strangers, in obedience to him, he will reckon and reward as done to himself. Matt. xxv. 35 , I was a stranger, and you took me in. God has often bestowed honours and favours upon his hospitable servants, beyond all their thoughts, unawares. III. To Christian sympathy: Remember those that are in bonds, v. 3 . Here observe, 1. The duty—to remember those that are in bonds and in adversity. (1.) God often orders it so that while some Christians and churches are in adversity others enjoy peace and liberty. All are not called at the same time to resist unto blood. (2.) Those that are themselves at liberty must sympathize with those that are in bonds and adversity, as if they were bound with them in the same chain: they must fell the sufferings of their brethren. 2. The reason of the duty: As being yourselves in the body; not only in the body natural, and so liable to the like sufferings, and you should sympathize with them now that others may sympathize with you when your time of trial comes; but in the same mystical body, under the same head, and if one member suffer all the rest suffer with it, 1 Cor. xii. 26 . It would be unnatural in Christians not to bear each other's burdens. IV. To purity and chastity, v. 4 . Here you have, 1. A recommendation of God's ordinance of marriage, that it is honourable in all, and ought to be so esteemed by all, and not denied to those to whom God has not denied it. It is honourable, for God instituted it for man in paradise, knowing it was not good for him to be alone. He married and blessed the first couple, the first parents of mankind, to direct all to look unto God in that great concern, and to marry in the Lord. Christ honoured marriage with his presence and first miracle. It is honourable as a means to prevent impurity and a defiled bed. It is honourable and happy, when persons come together pure and chaste, and preserve the marriage bed undefiled, not only from unlawful but inordinate affections. 2. A dreadful but just censure of impurity and lewdness: Whoremongers and adulterers God will judge. (1.) God knows who are guilty of such sins, no darkness can hide them from him. (2.) He will call such sins by their proper names, not by the names of love and gallantry, but of whoredom and adultery, whoredom in the single state and adultery in the married state. (3.) He will bring them into judgment, he will judge them, either by their own consciences here, and set their sins in order before them for their deep humiliation (and conscience, when awakened, will be very severe upon such sinners), or he will set them at his tribunal at death, and in the last day; he will convict them, condemn them, and cast them out for ever, if they die under the guilt of this sin. V. To Christian contentment, v. 5, 6 . Here observe, 1. The sin that is contrary to this grace and duty— covetousness, an over eager desire of the wealth of this world, envying those who have more than we. This sin we must allow no place in our conversation; for, though it be a secret lust lurking in the heart, if it be not subdued it will enter into our conversation, and discover itself in our manner of speaking and acting. We must take care not only to keep this sin down, but to root it out of our souls. 2. The duty and grace that is contrary to covetousness—being satisfied and pleased with such things as we have; present things, for past things cannot be recalled, and future things are only in the hand of God. What God gives us from day to day we must be content with, though it fall short of what we have enjoyed heretofore, and though it do not come up to our expectations for the future. We must be content with our present lot. We must bring our minds to our present condition, and this is the sure way to contentment; and those who cannot do it would not be contented though God should raise their condition to their minds, for the mind would rise with the condition. Haman was the great court-favourite, and yet not contented—Ahab on the throne, and yet not contented—Adam in paradise, and yet not contented; yea, the angels in heaven, and yet not contented; but Paul, though abased and empty, had learned in every state, in any state, therewith to be content. 3. What reason Christians have to be contented with their lot. (1.) God hath said, I will never leave thee, nor forsake thee, v. 5, 6 . This was said to Joshua ( ch. i. 5 ), but belongs to all the faithful servants of God. Old-Testament promises may be applied to New-Testament saints. This promise contains the sum and substance of all the promises. I will never, no, never leave thee, nor ever forsake thee. Here are no fewer than five negatives heaped together, to confirm the promise; the true believer shall have the gracious presence of God with him in life, at death, and for ever. (2.) From this comprehensive promise they may assure themselves of help from God: So that we may boldly say, The Lord is my helper; I will not fear what man shall do unto me, v. 6 . Men can do nothing against God, and God can make all that men do against his people to turn to their good. VI. To the duty Christians owe to their ministers, and that both to those that are dead and to those that are yet alive. 1. To those that are dead: Remember those that have had the rule over you, v. 7 . Here observe, (1.) The description given of them. They were such as had the rule over them, and had spoken to them the word of God; their guides and governors, who had spoken to them the word of God. Here is the dignity to which they were advanced—to be rulers and leaders of the people, not according to their own will, but the will and word of God; and this character they filled up with suitable duty: they did not rule at a distance, and rule by others, but they ruled by personal presence and instruction, according to the word of God. (2.) The duties owing to them, even when they were dead. [1.] " Remember them —their preaching, their praying, their private counsel, their example." [2.] " Follow their faith; be stedfast in the profession of the faith they preached to you, and labour after the grace of faith by which they lived and died so well. Consider the end of their conversation, how quickly, how comfortably, how joyfully, they finished their course!" Now this duty of following the same true faith in which they had been instructed the apostle enlarges much upon, and presses them earnestly to it, not only from the remembrance of their faithful deceased guides, but from several other motives. First, From the immutability and eternity of the Lord Jesus Christ. Though their ministers were some dead, others dying, yet the great head and high priest of the church, the bishop of their souls, ever lives, and is ever the same; and they should be stedfast and immovable, in imitation of Christ, and should remember that Christ ever lives to observe and reward their faithful adherence to his truths, and to observe and punish their sinful departure from him. Christ is the same in the Old-Testament day, in the gospel day, and will be so to his people for ever. Secondly, From the nature and tendency of those erroneous doctrines that they were in danger of falling in with. a. They were divers and various ( v. 9 ), different from what they had received from their former faithful teachers, and inconsistent with themselves. b. They were strange doctrines: such as the gospel church was unacquainted with foreign to the gospel. c. They were of an unsettling, distracting nature, like the wind by which the ship is tossed, and in danger of being driven from its anchor, carried away, and split upon the rocks. They were quite contrary to that grace of God which fixes and establishes the heart, which is an excellent thing. These strange doctrines keep the heart always fluctuating and unsettled. d. They were mean and low as to their subject. They were about external, little, perishing things, such as meats and drinks, &c. e. They were unprofitable. Those who were most taken with them, and employed about them, got no real good by them to their own souls. They did not make them more holy, nor more humble, nor more thankful, nor more heavenly. f. They would exclude those who embraced them from the privileges of the Christian altar ( v. 10 ): We have an altar. This is an argument of the great weight, and therefore the apostle insists the longer upon it. Observe, ( a. ) The Christian church has its altar. It was objected against the primitive Christians that their assemblies were destitute of an altar; but this was not true. We have an alter, not a material altar, but a personal one, and that is Christ; he is both our altar, and our sacrifice; he sanctifies the gift. The altars under the law were types of Christ; the brazen altar of the sacrifice, the golden altar of his intercession. ( b. ) This altar furnishes out a feast for true believers, a feast upon the sacrifice, a feast of fat things, spiritual strength and growth, and holy delight and pleasure. The Lord's table is not our altar, but it is furnished with provision from the altar. Christ our passover is sacrificed for us ( 1 Cor. v. 7 ), and it follows, therefore let us keep the feast. The Lord's supper is the feast of the gospel passover. ( c. ) Those who adhere to the tabernacle or the Levitical dispensation, or return to it again, exclude themselves from the privileges of this altar, from the benefits purchased by Christ. If they serve the tabernacle, they are resolved to subject themselves to antiquated rites and ceremonies, to renounce their right to the Christian altar; and this part of the argument he first proves and then improves. [ a. ] He proves that this servile adherence to the Jewish state is a bar to the privileges of the gospel altar; and he argues thus:—Under the Jewish law, no part of the sin-offering was to be eaten, but all must be burnt without the camp while they dwelt in tabernacles, and without the gates when they dwelt in cities: now, if they will still be subject to that law, they cannot eat at the gospel-altar; for that which is eaten there is furnished from Christ, who is the great sin-offering. Not that it is the very sin-offering itself, as the papists affirm; for then it was not to be eaten, but burnt; but the gospel feast is the fruit and procurement of the sacrifice, which those have no right to who do not acknowledge the sacrifice itself. And that it might appear that Christ was really the antitype of the sin-offering, and, as such, might sanctify or cleanse his people with his own blood, he conformed himself to the type, in suffering without the gate. This was a striking specimen of his humiliation, as if he had not been fit either for sacred or civil society! And this shows how sin, which was the meritorious cause of the sufferings of Christ, is a forfeiture of all sacred and civil rights, and the sinner a common plague and nuisance to all society, if God should be strict to mark iniquity. Having thus shown that adherence to the Levitical law would, even according to its own rules, debar men from the Christian altar, he proceeds, [ b. ] To improve this argument ( v. 13-15 ) in suitable advices. First, Let us go forth therefore unto him without the camp; go forth from the ceremonial law, from sin, from the world, from ourselves, our very bodies, when he calls us. Secondly, Let us be willing to bear his reproach, be willing to be accounted the offscouring of all things, not worthy to live, not worthy to die a common death. This was his reproach, and we must submit to it; and we have the more reason because, whether we go forth from this world to Christ or no, we must necessarily go forth in a little time by death; for here we have no continuing city. Sin, sinners, death, will not suffer us to continue long here; and therefore we should go forth now by faith, and seek in Christ the rest and settlement which this world cannot afford us, v. 14 . Thirdly, Let us make a right use of this altar; not only partake of the privileges of it, but discharge the duties of the altar, as those whom Christ has made priests to attend on this altar. Let us bring our sacrifices to this altar, and to this our high priest, and offer them up by him, v. 15, 16 . Now what are the sacrifices which we must bring and offer on this altar, even Christ? Not any expiatory sacrifices; there is no need of them. Christ has offered the great sacrifice of atonement, ours are only the sacrifices of acknowledgment; and they are, 1. The sacrifice of praise to God, which we should offer up to God continually. In this are included all adoration and prayer, as well as thanksgiving; this is the fruit of our lips; we must speak forth the praises of God from unfeigned lips; and this must be offered only to God, not to angels, nor saints, nor any creature, but to the name of God alone; and it must be by Christ, in a dependence upon his meritorious satisfaction and intercession. 2. The sacrifice of alms-deeds, and Christian charity: To do good, and to communicate, forget now; for with such sacrifices God is well pleased, v. 16 . We must, according to our power, communicate to the necessities of the souls and bodies of men; not contenting ourselves to offer the sacrifice of our lips, mere words, but the sacrifice of good deeds; and these we must lay down upon this altar, not depending upon the merit of our good deeds, but of our great high priest; and with such sacrifices as these, adoration and alms thus offered up, God is well pleased; he will accept the offering with pleasure, and will accept and bless the offers through Christ. 2. Having thus told us the duty Christians owe to their deceased ministers, which principally consists in following their faith and not departing from it, the apostle tells us what is the duty that people owe to their living ministers ( v. 17 ) and the reasons of that duty: (1.) The duty—to obey them, and submit themselves to them. It is not an implicit obedience, or absolute submission, that is here required, but only so far as is agreeable to the mind and will of God revealed in his word; and yet it is truly obedience and submission, and that not only to God, but to the authority of the ministerial office, which is of God as certainly, in all things belonging to that office, as the authority of parents or of civil magistrates in the things within their sphere. Christians must submit to be instructed by their ministers, and not think themselves too wise, too good, or too great, to learn from them; and, when they find that ministerial instructions are agreeable to the written word, they must obey them. (2.) The motives to this duty. [1.] They have the rule over the people; their office, though not magisterial, yet is truly authoritative. They have no authority to lord it over the people, but to lead them in the ways of God, by informing and instructing them, explaining the word of God to them, and applying it to their several cases. They are not to make laws of their own, but to interpret the laws of God; nor is their interpretation to be immediately received without examination, but the people must search the scriptures, and so far as the instructions of their minister are according to that rule they ought to receive them, not as the word of men, but, as they are indeed, the word of God, that works effectually in those that believe. [2.] They watch for the souls of the people, not to ensnare them, but to save them; to gain them, not to themselves, but to Christ; to build them up in knowledge, faith, and holiness. They are to watch against every thing that may be hurtful to the souls of men, and to give them warning of dangerous errors, of the devices of Satan, of approaching judgments; they are to watch for all opportunities of helping the souls of men forward in the way to heaven. [3.] They must give an account how they have discharged their duty, and what has become of the souls committed to their trust, whether any have been lost through their neglect, and whether any of them have been brought in and built up under their ministry. [4.] They would be glad to give a good account of themselves and their hearers. If they can then give in an account of their own fidelity and success, it will be a joyful day to them; those souls that have been converted and confirmed under their ministry will be their joy, and their crown, in the day of the Lord Jesus. [5.] If they give up their account with grief, it will be the people's loss as well as theirs. It is the interest of hearers that the account their ministers give of them may be with joy, and not with grief. If faithful ministers be not successful, the grief will be theirs, but the loss will be the people's. Faithful ministers have delivered their own souls, but a fruitless and faithless people's blood and ruin will be upon their own heads. Conclusion. ( a. d. 62.) 18 Pray for us: for we trust we have a good conscience, in all things willing to live

honestly. 19 But I beseech you the rather to do this, that I may be restored to you the sooner. 20 Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, 21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. 22 And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words. 23 Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. 24 Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25 Grace be with you all. Amen. Here, I. The apostle recommends himself, and his fellow-sufferers, to the prayers of the Hebrew believers ( v. 18 ): " Pray for us; for me and Timothy" (mentioned v. 23 ), "and for all those of us who labour in the ministry of the gospel." 1. This is one part of the duty which people owe to their ministers. Ministers need the prayers of the people; and the more earnestly the people pray for their ministers the more benefit they may expect to reap from their ministry. They should pray that God would teach those who are to teach them, that he would make them vigilant, and wise, and zealous, and successful—that he would assist them in all their labours, support them under all their burdens, and strengthen them under all their temptations. 2. There are good reasons why people should pray for their ministers; he mentions two:— (1.) We trust we have a good conscience, &c., v. 18 . Many of the Jews had a bad opinion of Paul, because he, being a Hebrew of the Hebrews, had cast off the Levitical law and preached up Christ: now he here modestly asserts his own integrity: We trust we have a good conscience, in all things willing to live honestly. We trust! he might have said, We know; but he chose to speak in a humble style, to teach us all not to be too confident of ourselves, but to maintain a godly jealousy over our own hearts. "We trust we have a good conscience, an enlightened and well-informed conscience, a clean and pure conscience, a tender and faithful conscience, a conscience testifying for us, not against us: a good conscience in all things, in the duties both of the first and second table, towards God and towards men, and especially in all things pertaining to our ministry; we would act honestly and sincerely in all things." Observe, [1.] A good conscience has a respect to all God's commands and all our duty. [2.] Those who have this good conscience, yet need the prayers of others. [3.] Conscientious ministers are public blessings, and deserve the prayers of the people. (2.) Another reason why he desires their prayers is that he hoped thereby to be the sooner restored to them ( v. 19 ), intimating that he had been formerly among them,—that, now he was absent from them, he had a great desire and real intention to come again to them,—and that the best way to facilitate his return to them, and to make it a mercy to him and them, was to make it a matter of their prayer. When ministers come to a people as a return of prayer, they come with greater satisfaction to themselves and success to the people. We should fetch in all our mercies by prayer. II. He offers up his prayers to God for them, being willing to do for them as he desired they should do for him: Now the God of peace, &c., v. 20 . In this excellent prayer observe, 1. The title given to God— the God of peace, who was found out a way for peace and reconciliation between himself and sinners, and who loves peace on earth and especially in his churches. 2. The great work ascribed to him: He hath brought again from the dead our Lord Jesus, &c. Jesus raised himself by his own power; and yet the Father was concerned in it, attesting thereby that justice was satisfied and the law fulfilled. He rose again for our justification; and that divine power by which he was raised is able to do every thing for us that we stand in need of. 3. The titles given to Christ—our Lord Jesus, our sovereign, our Saviour, and the great shepherd of the sheep, promised in Isa. xl. 11 , declared by himself to be so, John x. 14, 15 . Ministers are under-shepherds, Christ is the great shepherd. This denotes his interest in his people. They are the flock of his pasture, and his care and concern are for them. He feeds them, and leads them, and watches over them. 4. The way and method in which God is reconciled, and Christ raised from the dead: Through the blood of the everlasting covenant. The blood of Christ satisfied divine justice, and so procured Christ's release from the prison of the grace, as having paid our debt, according to an eternal covenant or agreement between the Father and the Son; and this blood is the sanction and seal of an everlasting covenant between God and his people. 5. The mercy prayed for: Make you perfect in every good work, &c., v. 21 . Observe, (1.) The perfection of the saints in every good work is the great thing desired by them and for them, that they may here have a perfection of integrity, a clear mind, a clean heart, lively affections, regular and resolved wills, and suitable strength for every good work to which they are called now, and at length a perfection of degrees to fit them for the employment and felicity of heaven. (2.) The way in which God makes his people perfect; it is by working in them always what is pleasing in his sight, and that through Jesus Christ, to whom be glory for ever. Observe, [1.] There is no good thing wrought in us but it is the work of God; he works in us, before we are fit for any good work. [2.] No good thing is wrought in us by God, but through Jesus Christ, for his sake and by his Spirit. And therefore, [3.] Eternal glory is due to him, who is the cause of all the good principles wrought in us and all the good works done by us. To this every one should say, Amen. III. He gives the Hebrews an account of Timothy's liberty and his hopes of seeing them with him in a little time, v. 23 . It seems, Timothy had been a prisoner, doubtless for the gospel, but now he was set at liberty. The imprisonment of faithful ministers is an honour to them, and their enlargement is matter of joy to the people. He was pleased with the hopes of not only seeing Timothy, but seeing the Hebrews with him. Opportunities of writing to the churches of Christ are desired by the faithful ministers of Christ, and pleasant to them. IV. Having given a brief account of this his letter, and begged their attention to it ( v. 22 ), he closes with salutations, and a solemn, though short benediction. 1. The salutation. (1.) From himself to them, directed to all their ministers who had rule over them, and to all the saints; to them all, ministers and people. (2.) From the Christians in Italy to them. It is a good thing to have the law of holy love and kindness written in the hearts of Christians one towards another. Religion teaches men the truest civility and good-breeding. It is not a sour nor morose thing. 2. The solemn, though short benediction ( v. 25 ): Grace be with you all. Amen. Let the favour of God be towards you, and his grace continually working in you, and with you, bringing forth the fruits of holiness, as the first-fruits of glory. When the people of God have been conversing together by word or writing, it is good to part with prayer, desiring for each other the continuance of the gracious presence of God, that they may meet together again in the world of praise.

ames The writer of this epistle was not James the son of Zebedee; for he was put to death by Herod ( Acts xii. ) before Christianity had gained so much ground among the Jews of the dispersion as is here implied. But it was the other James, the son of Alpheus, who was cousin-german to Christ, and one of the twelve apostles, Matt. x. 3 . He is called a pillar ( Gal. ii. 9 ), and this epistle of his cannot be disputed, without loosening a foundation-stone. It is called a general epistle, because (as some think) not directed to any particular person or church, but such a one as we call a circular letter. Others think it is called general, or catholic, to distinguish it from the epistles of Ignatius, Barnabas, Polycarp, and others who were noted in the primitive times, but not generally received in the church, and on that account not canonical, as this is. Eusebius tells us that this epistle was "generally read in the churches with the other catholic epistles." His. Eccles. page 53. Ed. Val. Anno 1678. James, our author, was called the just, for his great piety. He was an eminent example of those graces which he presses upon others. He was so exceedingly revered for his justice, temperance, and devotion, that Josephus the Jewish historian records it as one of the causes of the destruction of Jerusalem, "That St. James was martyred in it." This is mentioned in hopes of procuring the greater regard to what is penned by so holy and excellent a man. The time when this epistle was written is uncertain. The design of it is to reprove Christians for their great degeneracy both in faith and manners, and to prevent the spreading of those libertine doctrines which threatened the destruction of all practical godliness. It was also a special intention of the author of this epistle to awaken the Jewish nation to a sense of the greatness and nearness of those judgments which were coming upon them; and to support all true Christians in the way of their duty, under the calamities and persecutions they might meet with. The truths laid down are very momentous, and necessary to be maintained; and the rules for practice, as here stated, are such as ought to be observed in our times as well as in preceding ages. After the inscription and salutation ( ver. 1 ) Christians are taught how to conduct themselves when under the cross. Several graces and duties are recommended; and those who endure their trials and afflictions as the apostle here directs are pronounced blessed and are assured of a glorious reward, ver. 2-12 . But those sins which bring sufferings, or the weakness and faults men are chargeable with under them, are by no means to be imputed to God, who cannot be the author of sin, but is the author of all good, ver. 13-18 . All passion, and rash anger, and vile affections, ought to be suppressed. The word of God should be made our chief study: and what we hear and know of it we must take care to practise, otherwise our religion will prove but a vain thing. To this is added an account wherein pure religion consists, ver. 19-27 . Inscription. ( a. d. 61.) 1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. We have here the inscription of this epistle, which consists of three principal parts. I. The character by which our author desires to be known: James, a servant of God, and of the Lord Jesus Christ. Though he was a prime-minister in Christ's kingdom, yet he styles himself only a servant. Note hence, Those who are highest in office or attainments in the church of Christ are but servants. They should not therefore act as masters, but as ministers. Further, Though James is called by the evangelist the brother of our Lord, yet it was his glory to serve Christ in the spirit, rather than to boast of his being akin according to the flesh. Hence let us learn to prize this title above all others in the world— the servants of God and of Christ. Again, it is to be observed that James professes himself a servant of God and of the Lord Jesus Christ; to teach us that in all services we should have an eye to the Son as well as the Father. We cannot acceptably serve the Father, unless we are also servants of the Son. God will have all men to honour the Son as they honour the Father ( John v. 23 ), looking for acceptance in Christ and assistance from him, and yielding all obedience to him, thus confessing that Jesus Christ is Lord, to the glory of God the Father. II. The apostle here mentions the condition of those to whom he writes: The twelve tribes which are scattered abroad. Some understand this of the dispersion upon the persecution of Stephen, Acts viii . But that only reached to Judea and Samaria. Others by the Jews of the dispersion understand those who were in Assyria, Babylon, Egypt, and other kingdoms into which their wars had driven them. The greatest part indeed of ten of the twelve tribes were lost in captivity; but yet some of every tribe were preserved and they are still honoured with the ancient style of twelve tribes. These however were scattered and dispersed. 1. They were dispersed in mercy. Having the scriptures of the Old Testament, the providence of God so ordered it that they were scattered in several countries for the diffusing of the light of divine revelation. 2. They began now to be scattered in wrath. The Jewish nation was crumbling into parties and factions, and many were forced to leave their own country, as having now grown too hot for them. Even good people among them shared in the common calamity. 3. These Jews of the dispersion were those who had embraced the Christian faith. They were persecuted and forced to seek for shelter in other countries, the Gentiles being kinder to Christians than the Jews were. Note here, It is often the lot even of God's own tribes to be scattered abroad. The gathering day is reserved for the end of time; when all the dispersed children of God shall be gathered together to Christ their head. In the mean time, while God's tribes are scattered abroad, he will send to look after them. Here is an apostle writing to the scattered; an epistle from God to them, when driven away from his temple, and seemingly neglected by him. Apply here that of the prophet Ezekiel, Thus saith the Lord God, Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come, Ezek. xi. 16 . God has a particular care of his outcasts. Let my outcasts dwell with thee, Moab, Isa. xvi. 3, 4 . God's tribes may be scattered; therefore we should not value ourselves too much on outward privileges. And, on the other hand, we should not despond and think ourselves rejected, under outward calamities, because God remembers and sends comfort to his scattered people. III. James here shows the respect he had even for the dispersed: greeting, saluting them, wishing peace and salvation to them. True Christians should not be the less valued for their hardships. It was the desire of this apostle's heart that those who were scattered might be comforted—that they might do well and fare well, and be enabled to rejoice even in their distresses. God's people have reason to rejoice in all places, and at all times; as will abundantly appear from what follows.

Necessity of Faith and Patience; Evil of Indecision. ( a. d. 61.) 2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing this, that the trying of your faith worketh patience. 4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 8 A double minded man is unstable in all his ways. 9 Let the brother of low degree rejoice in that he is exalted: 10 But the rich, in that he is made low: because as the flower of the grass he shall pass away. 11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. 12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed:— I. The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed. 1. It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles. 2. These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified. 3. These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides. 4. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him. II. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted! 1. One Christian grace to be exercised is joy: Count it all joy, v. 2 . We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New-Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them. 2. Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, v. 3 ; and then in v. 6 , Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus. 3. There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom. v. 3 . Now, to exercise Christian patience aright, we must, (1.) Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of patience; let us give it leave to work, and it will work wonders in a time of trouble. (2.) We must let it have its perfect work. Do nothing to limit it nor to weaken it; but let it have its full scope: if one affliction come upon the heels of another, and a train of them are drawn upon us, yet let patience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its perfect work. (3.) When the work of patience is complete, then the Christian is entire, and nothing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of patience, Heb. x. 36 . But let patience have its perfect work, and we shall be perfect and entire, wanting nothing. 4. Prayer is a duty recommended also to suffering Christians; and here the apostle shows, (1.) What we ought more especially to pray for—wisdom: If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises to guide him in his judging of things, in the government of his own spirit and temper, and in the management of his affairs? To be wise in trying times is a special gift of God, and to him we must seek for it. (2.) In what way this is to be obtained—upon our petitioning or asking for it. Let the foolish become beggars at the throne of grace, and they are in a fair way to be wise. It is not said, "Let such ask of man," no, not of any man, but, "Let him ask of God," who made him, and gave him his understanding and reasonable powers at first, of him in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God and daily ask it of him. (3.) We have the greatest encouragement to do this: he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, v. 5 . Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own weakness and folly, to ask for wisdom. He to whom we are sent, we are sure, has it to give: and he is of a giving disposition, inclined to bestow this upon those who ask. Nor is there any fear of his favours being limited to some in this case, so as to exclude others, or any humble petitioning soul; for he gives to all men. If you should say you want a great deal of wisdom, a small portion will not serve your turn, the apostle affirms, he gives liberally; and lest you should be afraid of going to him unseasonably, or being put to shame for your folly, it is added, he upbraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may," let such consider how particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and they will not pray to God for it. But, (4.) There is one thing necessary to be observed in our asking, namely, that we do it with a believing, steady mind: Let him ask in faith, nothing wavering, v. 6 . The promise above is very sure, taking this proviso along with us; wisdom shall be given to those who ask it of God, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no wavering, no staggering at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own part. Here therefore we see, 5. That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction: He that wavereth is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust—to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world—this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these, (1.) In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, v. 7 . Such a distrustful, shifting, unsettled person is not likely to value a favour from God as he should do, and therefore cannot expect to receive it. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world. (2.) A wavering faith and spirit has a bad influence upon our conversations. A double-minded man is unstable in all his ways, v. 8 . When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please God nor procure any good for us in the end. While we have but one God to trust to, we have but one God to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel. Hereupon, III. The holy humble temper of a Christian, both in advancement and debasement, is described: and both poor and rich are directed on what grounds to build their joy and comfort, v. 9-11 . Here we may observe, 1. Those of low degree are to be looked upon as brethren: Let the brother of low degree, &c. Poverty does not destroy the relation among Christians. 2. Good Christians may be rich in the world, v. 10 . Grace and wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold. 3. Both these are allowed to rejoice. No condition of lie puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby explains this place); and the rich may rejoice in humbling providences, as they produce a lowly and humble disposition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Phil. i. 29 . All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at the last in heaven. 4. Observe what reason rich people have, notwithstanding their riches, to be humble and low in their own eyes, because both they and their riches are passing away: As the flower of the grass he shall pass away. He, and his wealth with him, v. 11 . For the sun has no sooner risen with a burning heat than it withereth the grass. Note hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place), too inconsiderable things to make any great or just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called his ways; in these he shall fade away. For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments. IV. A blessing is pronounced on those who endure their exercises and trials, as here directed: Blessed is the man that endureth temptation, v. 12 . Observe, 1. It is not the man who suffers only that is blessed, but he who endures, who with patience and constancy goes through all difficulties in the way of his duty. 2. Afflictions cannot make us miserable, if it be not our own fault. A blessing may arise from them, and we may be blessed in them. They are so far from taking away a good man's felicity that they really increase it. 3. Sufferings and temptations are the way to eternal blessedness: When he is tried, he shall receive the crown of life, dokimos genomenos — when he is approved, when his graces are found to be true and of the highest worth (so metals are tried as to their excellency by the fire), and when his integrity is manifested, and all is approved of the great Judge. Note hence, To be approved of God is the great aim of a Christian in all his trials; and it will be his blessedness at last, when he shall receive the crown of life. The tried Christian shall be a crowned one: and the crown he shall wear will be a crown of life. It will be life and bliss to him, and will last for ever. We only bear the cross for a while, but we shall wear the crown to eternity. 4. This blessedness, involved in a crown of life, is a promised thing to the righteous sufferer. It is therefore what we may most surely depend upon: for, when heaven and earth shall pass away, this word of God shall not fail of being fulfilled. But withal let us take notice that our future reward comes, not as a debt, but by a gracious promise. 5. Our enduring temptations must be from a principle of love to God and to our Lord Jesus Christ, otherwise we are not interested in this promise: The Lord hath promised to those that love him. Paul supposes that a man may for some point of religion even give his body to be burnt, and yet not be pleasing to God, nor regarded by him, because of his want of charity, or a prevailing sincere love to God and man, 1 Cor. xiii. 3 . 6. The crown of life is promised not only to great and eminent saints, but to all those who have the love of God reigning in their hearts. Every soul that truly loves God shall have its trials in this world fully recompensed in that world above where love is made perfect.