James 1

James 1:1

The apostle James endeavours to fortify the Christians to whom he writes, under those trials wherewith they would be exercised, by suitable representations of the benefit of those trials, and of the readiness of God to communicate all necessary supplies of wisdom and grace, in answer to the fervent prayer of faith; and by exposing the vanity of all worldly enjoyments, which often prove the means of ensnaring and ruining their possessors. James I. 1—16.

JAMES I. 1. JAMES a servant of God, and of the Lord Jesus Christ,

THIS epistle is written by James,ᵃ whoᵉ esteems it his honour to be a faithful servant and constant worshipper of the true and living God, and of his Son the Lord Jesus Christ; and is addressed with the sincerest affection to

ᵃ James.] That is, as we have already observed, the apostle James the less; whom antiquity, (I know not on what pretence,) calls bishop of Je usalem; perhaps because he resided there more than most of the apostles. He was the brother of Christ: and it is said he was exalted to this office, on the death of James the great, beheaded by Herod. Acts xii. 2, 17.

St. James insertes his epistle to the twelve

twelve tribesᵇ of Israel in this their state of dispersion;ᶜ so that he would have every son of Abraham according to the flesh consider it as addressed to him, and would himself be considered as greeting them all with the most cordial wishes of grace and peace; though especially as addressing himself to those whom the bond of the same Christian profession unites yet more strictly to the author.

My dear brethren, count it matter of all joy, when you fall into a variety of trials, for the sake of the true religion, which so many, instead of embracing with a becoming thankfulness and zeal, are by all possible methods endeavouring to extirpate. Far from being discouraged by such trials, in such a cause, rejoice in them, as knowing that the little and short proof of your faith to which it is now brought, in its natural consequences, under the influences of Divine grace, worketh patience, which will grow by such exercise. And let patience have [its] perfect work, that it may rise to its highest improvements, during this little space of time, in which alone you will have an opportunity of glorifying God, and adorning Christianity, that so ye may be made perfect and complete, deficient in nothing; for the other graces of Christianity will generally shine brightest where patience is most conspicuous.

But if any one of you be deficient in wisdom,ᵈ and incapable of certainly discerning his duty in such critical conjunctures as these in which you are called out to act; let him ask further supplies

ᵇ Twelve tribes.] Dr. Lardner (Credibility, Vol. I. p. 223, &c.) very justly observes, that Josephus concludes the twelve tribes to be still in being, when he says, that six persons were sent out of every tribe, to assist in translating the scriptures into Greek. It is very evident, that at the restoration in Zorobabel’s time, ten tribes stayed behind. See Dr. Whitby in loc.

ᶜ In this their state of dispersion.] Dr. Whitby in loc. hath some very pertinent quotations from Josephus, Philo, and von Cicero, to shew that the Jews were dispersed abroad, and were to be found in great multitudes, in almost all parts of

the world. And Dr. Lardner, besides the citations in Dr. Whitby, produces another remarkable passage to the same purpose, from a letter of Agrippa to the Emperor. See Credibility of the gospel history, Part I. Book. I. chap 3. Compare Acts. ii. 4—11.

ᵈ If any one of you be deficient in wisdom.] Several interpret this of wisdom to bear afflictions well, and suppose, that when God is said not to upbrain, it is upon supposition of former impatience: but this, though authorized by so great a name as Mr. Howe, (see his Works, Vol. I. p. 690,) is one of those limited interpretations which I cannot fully approve.

exhorts them to patience and steadfastness :

of [it] from God, its eternal fountain, who gives to all every necessary communication of that, and all other blessings, liberally, and upbraideth not any with the importunity or frequency of their addresses ; and it shall be given him, so far as is needful for his safety, and the discharge of his duty. But then let him take care, that he ask in steady faith, nothing wavering, nor divided by the desires of obtaining, and the fears of not obtaining the grace he asks, or doubting of God’s readiness to bestow it ; for he that wavers, and has not a firm confidence in the Divine goodness and faithfulness, can have no other solid and substantial support ; but is like a billow of the sea, driven on, and tossed by the wind, in arestless and unsettled condition, (Isa. lvii. 20,) easily discomposed and agitated by every adverse blast, and in the greatest danger of being dashed in pieces. Let not that man therefore think, that he shall receive any thing of the Lord, while he continues in such a situation, and dares not trust in him for those supplies of grace which he professes to seek. These unworthy suspicions, as they wrong the Divine goodness, may in many instances prevent the communication of those favours which might otherwise be obtained. Such a double minded man, whose schemes are divided between God and the world, and who cannot cheerfully and resolutely commit himself, in confidence of Divine support, to be led whithersoever Providence shall please, [is] unsettled in all his ways ; he will perpetually be running into inconsistencies of conduct, and those imperfect and undetermined impressions of religion which he feels, will serve rather to perplex and torment, than guide and secure him.

In nothing are the generality of men more apt to mistake, than in estimating the value of

e sea.] Mr. Saurin terpretation given in the paraphrases : " He ought not to pears to me much more simple and not of the sea, which seem He elsewhere paraphrases it, " I or, that is upon the wave which moves on, and seems to with which they are to the shore, but immediately returns unge it in the abyss, impetuosity into the gulph from where be recovered." Sau- came." Ibid. Vol. V. p. 56, 57. p. 438. But the in-

Blessed is the man who enures temptation

external circumstances; but let the principles of Christianity instruct you, my brethren, to correct that mistake: and in this respect, let the brother of low degree, of a poor and obscure condition, rejoice in his exaltation; let him think of his dignity as a christian, and entirely acquiesce in his low sphere of life, for his circumstances do really give him such advantages for religion, by placing him under a shelter from many temptations, that he has a much fairer probability than others, of rising to some eminence in the heavenly world. But let the rich man be greatly cautious, and if he allow himself to rejoice, let it not be in the height of his circumstances; but in the humiliation of his mind; for all other occasions of rejoicing are very precarious. And as for his distinction in this world, as the flower of the grass he shall quickly pass away. For [no sooner] is the sun risen with a scorching heat, [but] immediately the grass, which in spring looks so fair and flourishing, is dried up; and the flower thereof, that adorned it, loses its painted glories yet much sooner; it falleth to the ground, and all the beauty of its lovely form is perished; so shall the rich man also fade away in his paths, and though he may by prudent management, or remarkable success, grow richer and richer, he dies in the midst of all his wealth, and it can no longer either delight or adorn him.

You will be exercised with trials while you continue in the present world; but repine not at them: happy [is] the man who with a proper steadiness and fortitude of mind endures temptation: for being approved by such a course of them as the infinite wisdom of God shall appoint, he shall receive the crown of eternal life, which the Lord Jesus Christ has graciously

The rich man in his humiliation.] Mr. Pyle explains this of a rich man’s being stripped of his possessions by persecution, and so reduced for the sake of his adherence to Christianity; but this seems not properly opposed to the exaltation mentioned above. Indeed in any view it must be allowed a very difficult passage. But I have preferred the interpretation which seemed to be least entanched, and in-

deed to be most agreeable to the original, if we may rely on an observation made by Beza, and after him by Raphelius, (and they are both very critical judges of the Greek language,) that the word here used by St. James, expresses rather the disposition of a man’s mind than his state and condition, which is properly though it must be confessed, this distinction is not always observed.

No man when he is tempted, is tempted o God.

promised to all them that love him, and express their love by such fidelity and zeal. Let no man who is tempted, say, I am tempted of God; or God is himself, by virtue of his boundless knowledge and almighty power, incapable of being tempted by evils; and such is the perfect rectitude and benevolence of his nature, that he tempteth not any man; but on the contrary, abhors all sin, and lays no man in any imaginable circumstances, under any necessity of committing it: But every man is tempted by the innate weakness of his own nature, in concurrence with the circumstances of life in which he is placed, being allured by his own lusts, and for want of wisely and resolutely opposing the first rising of them, being ensnared to the actual commission of sin: For the gradation is much more swift and fatal than the generality of mankind are aware; and indeed lust having conceived, brings forth actual sin, by a speedy birth, where perhaps the full indulgence of it was not intended; and sin, when it is finished, or perpetrated, is impregnated with death, and tends in its consequences to the final ruin both of soul and body, as naturally as the conception of an animal does to the birth. Therefore be not deceived, my beloved brethren, by its flattering form, nor venture to trifle with temptations, under a fond conceit that you shall be able to break the connection, by stopping yourselves at pleasure in the advance of the danger, or recovering yourselves again when sin has been committed.

g Tempted of God.] The phrase, it seems, had formerly been in use; and there is a sense in which it is allowable. But the obnoxious sense is so much more obvious, that the apostle thought proper to advise it should be avoided for the future. Perhaps the word might have altered its signification, as it is certain many words do.

h Being allured and ensnared: ἰδοὺς μῖναι; καὶ δίδεψις μῖναι; ] The original words have a singular beauty and elegance, containing

an allusion to the method of drawing fishes out of the water with a hook, concealed under the bait, which they greedily devour. i Finished, or perpetrated: ἀπ’ ἰδοὺς μῖναι. The word is used in this sense by Polybius, in a passage quoted by Raphelius in loc k Therefore be not deceived] This is a greebile to the reading of the Alexandrian manuscript, which after μn inserts uv, there fore; by which the connection is rendered more apparent.

VO . 6.

Reflections on the temptations of good men.

IMPROVEMENT.

LET us learn this holy caution, and guard against those baits of lust under which death is concealed; remembering that God has made us with a power of determining our own actions, that he tempts none to evil, nor appoints to any such temptations as he knows to be in their own nature irresistible. Be our spiritual enemies ever so powerful, or ever so artful, they cannot do us any hurt, till we betray ourselves into their hands. Yet certain it is, that their artifice and their power, in conjunction with the advantage which the corruption of our own hearts gives them, make it requisite, that conscious to ourselves of our deficiency in wisdom, we should ask it of God. Let the liberality with which he gives it, and the royal freedom with which he has promised it, encourage us to ask it with such constancy, that we may receive daily supplies; and with firm confidence in his goodness, that we may not waver, and be like a wave of the sea tossed with the wind. Trusting in that supply of grace we receive from him, let us go forth calmly and cheerfully to meet such trials as the infinite wisdom of God shall appoint for us, how various and pressing soever they may be; remembering they tend to improve our patience, and by patience to perfect every other grace; and that if we be not overcome, we shall be approved, and made more meet to receive the crown of life which the Lord has promised to them that love him. And O, that the love of this blessed Lord, who has procured as well as promised it, may always render us superior to every trial, and more than conquerors through him that hath loved us, and thereby hath acquired to himself so just a claim to our supreme affection. With hearts faithfully engaged to him, and established in the firmest resolutions for his service, let us look with indifference upon those worldly circumstances, about which they who have no sense of a higher interest are exceedingly solicitous; and let us regulate our value of all the good things of life, by a regard to their aspect upon our religious characters and hopes. If low circumstances may improve these, let us look upon them as true exaltation; and if wealth, and dignity, and applause, may endanger these, let us rather fear them, than aspire to them. Whatever we have obtained of those things which the men of the world are most ready to covet and admire, is transitory and fading as the grass, or even as the flower of the field; and sometimes like those beautiful, but tender productions of vegetable nature, is consumed by the excess of those causes to which it owes its existence and its beauty. “Give us, O Lord, durable riches, and righteousness, and that honour which cometh from thee, and is immortal, as its great Original.”

Every good gift cometh from the Father of lights ;

James 1:17

The apostle exhorts them to remember and acknowledge the manifold goodness of God, in the various blessings bestowed upon them ; more especially in that of his regenerating grace, which should constrain them to the exercise of every virtue ; especially to an ingenuous and candid reception of his word, and a concern resolutely and constantly to adhere to its directions ; particularly by bridling their tongues, and succouring such as were afflicted. James I. 17, to the end.

JAMES I. 17.

EVERY good gift and every perfect gift, is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. THAT ye may be fortified against every temptation, and may be animated to behave in a manner becoming your christian profession, remember, that every good gift, and every perfect gift which the children of men can receive, is from above ; and the more completely excellent the benefit is, the more reason have they to acknowledge it, as descending from the great and eternal Father of lights, the blessed God, from whom reason and light, and joy are derived. The sun itself is but a feeble image of his glory, with whom there is no variableness, nor so much as any shadow of turning ; whereas the sun is continually vary- I. 17 James I. 17

ᵃ Father of lights.] It is the opinion of Glassius that this phrase only expresses the majesty and glory of God, as if the apostle had said, The most illustrious and glorious Father. But the accurate Boz most justly imagines, that the allusion to the sun which there is in the following words, begins here ; and that the phrase refers to the heathens calling that glorious luminary, the Father of light, and the author of light ; some instances of which he produces. See Exercitat. Philolog. in loc. The learned Albert cites a passage from Macrobius, in which the same title is applied to Jupiter. Observ. Philolog. in loc.

ᵇ Every good gift, &c.] It is observable that the apostle makes use of two different words to express gift ; the one of which is more poetical and sounding than the other ; and he has placed the words in such an order that they make an heroic verse. So that were they to be rendered, “Every good gift, and every boon complete,” it might perhaps give the English reader

a more exact idea of the original ; but as there is all imaginable reason to believe this was quite an accidental thing, I thought it might have the appearance of affectation to have endeavoured to retain it. As neither boon nor present, would have been proper in this connection, I know not how to render δωσις and δωρημα by different words : such is the poverty of our language, or the defect of my acquaintance with it. But the words, a completely excellent benefit, are inserted in the paraphrase, to preserve some little imitation of the original. As some learned men have observed that προπας αποσκησμα is something of an astronomical phrase, and refers to the different aspects of the sun, as it approaches one or the other tropic, (see Dr. Bates’s Works, p. 747,) I have been careful to express that sentiment. It hath been the opinion of some persons that this is intended to oppose some heretical notion of the influence of the stars in the affairs of human life ; but I know not that any such ridiculous conceit had so early a footing in the church.

Who hath impregnated us with the word of truth.

ing, and has no sooner arrived to its meridian, ii but it begins to descend to the west, or to its James summer height, but it verges towards the wini. ter again; causing the direction of the shadows

it occasions, proportionably to vary. But the immutable and everlasting God has conscended to multiply those favours upon us as Christians, which should bind our souls to him in the bonds of unchangeable love; for of his own sovereign will he impregnated us with the powerful word of his Divine and evangelical truth, that we might be a kind of first fruits c of his creatures, more excellent than others, and in a peculiar manner separated and consecrated to him from among the rest of mankind. Let us be conscious of the honour he has hereby done us, and take heed that we do not sacrilegiously alienate ourselves from his service.

Therefore, my beloved brethren, that we may be thus religiously sacred to him, and ever employed to the purposes he has directed, let every man be swift to hear the instructions of his word, and all the good advices which may be given him agreeable to the tenor of it; but be slow to speak, guarding solicitously against every rash and especially every proud and dictatorial expression; and slow to wrath, d not easily yielding to provocations, how injuri-

ously soever he may be treated; For the wrath of man, even where it may be most ready to assume the title of religious zeal, worketh not, but on the contrary greatly obstructs the righteousness of God, e instead of promoting the cause of true religion in the world, it is a reproach to it, and a means of exciting the pre-

Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures.

Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.

For the wrath of man worketh not the righteousness of God.

Kind of first fruits.] It has often been observed, that this was addressed to the Jews who were first called to Christianity, before the gospel was preached to the Gentiles; but it will not follow, that all the dispersed of the twelve tribes to whom he addresses, were so called; and God did not intend there should afterwards be any distinction between them, and other Christians. I think it therefore much better to explain it, as referring to their Christian privileges in general

d Slow to wrath.] It is well known that the Jewish doctors were apt to contend very forcibly about their different opinions;

but it is indeed so much the general infirmity of human nature, as unhappy experience teaches us, that the caution is of universal concern.

Worketh not the righteousness of God.] Some think the meaning is simply, A man, who is often a prey to angry passions, is incapable of performing that obedience which God requires; but promoting the interest of the kingdom of God, may be included in the meaning of working his righteousness; and this false zeal is so often defended under that notion, that I was willing in the paraphrase to point out that idea plain.

We should be doers of the word, and not hearers only :

judices of mankind against it. Endeavour therefore to regulate your passions by these great maxims; and laying aside all inward, or outward filthiness on the one hand, and all overflowing of malignity on the other, compose yourselves, with all meekness and gentleness of mind, to receive the ingrafted word;ᶠ that word, which when implanted in your minds by the influence of Divine grace, is able to save your souls, and will effectually form them to a meekness for a happy immortality. But then you must remember to be doers of the word, and not hearers only, sophistically deceiving and imposing upon yourselvesᵍ with an unprofitable attendance, while it has no inward efficacy upon your hearts. For if any one be merely a hearer of the word, and not a doer, he is like a man carelessly beholding his natural face in a mirror, or glass, who sees some accidental spot upon it, which it would be convenient to wipe off. For his looking into the glass, and taking notice of it for the present, will signify nothing if he beholds himself and goes away and immediately forgets what manner of person he was; forgets what rendered him disagreeable, and required to be corrected. But he is the wise and happy man, who bends down as it were his whole attention to this important matter, and is so set upon his own reformation and improvement, that he looketh into the gospel, that perfect law of liberty,ʰ by regarding which

¹ Ingraffed word : ἐμφύλιος λυγός.] Some have translated this phrase, the natural, the innate, or internal word, referring to what hath been sometimes called, the light within; and it must be acknowledged that ἐμφύλος hath frequently this signification. But the version here given is undeniably justified by Bos and Elancer in loc. who illustrate this whole clause by some apposite and elegant quotations from the classics. The word of God is frequently compared to seed, or to a plant; particularly 1 Pet. i. 23; 1 John iii. 9; in which sense it is here said to be ἐμφύλος, ingrafted, or implanted in their minds.

ᵍ Hearers only, deceiving, &c.] The Jews did indeed place much of their religion in going up at proper times to the synagogue to hear the law read; and there may

possibly be an allusion to that disposition. The exact signification of ἀσφαλιστῆσαι is imposing upon any by a sophistical shew of argument; and here it is used with great propriety, as Mr. Superville has observed, Serm. Vol. IV. p. 124 Yet Dr. Edwards tells us the Jewish writers have a proverb among them, that “he who hears the law and does not practise it, is like a man, who ploughs and sows, but never reaps.”

ʰ Bends down his whole attention, and looketh, &c.] I have endeavoured in the paraphrase to express the emphasis of the original οὐκ ἀσφαλιστῆσαι: Compare 1 Pet. i. 12, where there is an evident allusion to the bending posture of the cherubim, who overshadowed the mercy seat in the holy of holies.

And bridle our tongues, or our religion i

r. the truest and noblest liberty is obtained, whatever confinement it may seem to lay us under: he, I say, who not only takes a transient view of its contents and designs, but continues [therein,] deeply reflecting upon it, and charging his own soul with its important doctrines and precepts; this man not being a forgetful hearer, but a doer of the work it enjoins: this man, I say, shall be happy in his deed, and shall find an advantage which mere speculative knowledge, though the most perfect and excellent in its kind, could not possibly secure. But then remember, that when I speak of his deeds, I mean not on any account to excuse him from paying proper regard to his words; for it is necessary I should inculcate, that if any man among you seem to be religious, not resolutely bridling his tongue, and reining it in, to prevent those sallies to which it may sometimes incline, but deceiving his heart i with an imagination that a freedom from other acts of iniquity, or from gross profaneness and wickedness of speech, or that some good intention, notwithstanding his exorbitances of this kind, will excuse him before God, even though he indulge himself in venting irregular passions under sacred names; this man’s religion [is] but vain, and will stand him in no real stead, whatever complacency he may at present find in his religious pretensions. Pure and undefiled religion, that which is clear and without any flaw,k or blemish, before the penetrating eyes of God, even the Father, consists not merely in specula-

i Not bridling, but deceiving, &c] That excellent person and writer, Dr. Butler, the late Bishop of Durham, justly observes, that this is the proper rendering of he word; as if the apostle had said, It is impossible that any man should so much seem to be religious, if he does not at least think that he bridles his tongue; but if he deceive himself in this important branch of religion, he is deceived in the hole of it. Butler’s Serm. Vol. IV. p. 58. And indeed so many sins of the tongue are committed without any apprehension of their being evil, that this caution, and his remark for the explication of it, is of great importance, considering how little

many zealots seem to be aware of the great evil of bitterly reproaching their brethren upon account of their religious differences: the sin, which, (as Mr. Baxter justly observes, see his Works, Vol. IV. p. 447,) the apostle seems to have had particularly in his view.

k Without any flaw.] Archbishop Tillotson has justly observed that there seems here to be an allusion to the excellence of a precious stone, which consists much in its being κεδωσε και αμικησε, clear, and without flaw, or cloud. (See his Works, Vol. II. p. 581.) And surely no gem, is so precious or ornamental, as the lovely temper here described.

Reflections on our duty to the Father of lights.

is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. tions or forms, or in the warmth of affection during the exercise of worship;¹ but it is this, to take the oversight of orphans and widows in their affliction,ᵐ with a tender regard to their calamitous circumstances, [and] endeavouring to oversee them in such a manner as to provide for their relief, performing to others in distress suitable offices of kindness and charity; at the same time, taking a prudent care to keep himself unspotted from those bad practices, and irregular indulgences, which so generally prevail in the world about us, where so little either of religion or morality is to be found.

IMPROVEMENT.

WITH all gratitude let us direct our eyes and our hearts to verse the unchangeable Father of all lights, and acknowledge every good and every perfect gift, as descending from him; but above all, the invaluable gift of his regenerating grace, to which if we are the first fruits of his creatures, we are certainly indebted, and are thereby laid under the strongest engagements to consecrate ourselves continually to his service. Let us therefore listen with a most obedient regard to every intimation of his will, and set a guard upon all our passions, that they may move in sweet and harmonious subjection to it. Especially, let us be slow to wrath, and not imagine that we can be justified in the exorbitances of our angry transports, because they may possibly arise in the cause of religion. The righteousness of God is not to be promoted, but on the contrary, will be disgraced and obstructed, by such outrageous, ungovernable sallies. Let every impure and malignant affection be therefore banished from our minds, and let us pray that the word of God may be so ingrafted into our souls, as to become the effectual means of our salvation. Let us not rest in a mere forgetful hearing, or indeed in an ineffectual remembrance; but having looked into the gospel, that perfect law, which by binding the soul, gives it the truest liberty, let us by Divine assistance continue therein, and improve to the immediate

¹ Pure and undefiled religion, consists not merely in the warmth of affection during the exercise of worship.] The original word ᾧπακια, which in conformity with our translators, I have rendered religion, strictly signifies Divine worship; and intimates here, that no kind of religious services paid to the Deity, can be of any avail, if we neglect the royal law of charity, and to visit the fatherless and widows in their

affliction; an idea which I have endeavoured to preserve in the paraphrase.

ᵐ To take the oversight of, &c.] So εὐσκεπῆσαι properly signifies, and may import, entering into measures for their subsistence, as well as sometimes going to them, and conversing with them in their distresses. See the note on Mat. xxv. 36, Vol. II. § 166, note ⁴.

They are exhorted to avoid respect of persons:

purposes of reformation, whatever knowledge we thereby gain, ii. correcting whatever we observe amiss in ourselves. Particularly, verse 21 ly, let us study a proper command over our tongues, and cultivate those charitable dispositions and offices in which true and verse 26 27 undefiled religion is here said to consist; that widows and orphans may give us their blessing, as their guardians and friends; and that an unspotted life, untainted with the vices of a degenerate age, may bear witness, that though in the world, we are not of it, and that we act in consistency with those sublime and holy ends to which we profess as Christians to aspire.