James 5CHAPTER V. The profligate rich are in danger of God's judgments, because of their pride, fraudulent dealings, riotous living, and cruelty, 1-6. The oppressed followers of God should be patient, for the Lord's coming is nigh; and should not grudge against each other, 7-9. They should take encouragement from the example of the prophets, and of Job, 10, 11. Swearing forbidden, 12. Directions to the afflicted, 13-16. They should confess their faults to each other, 16. The great prevalence of prayer instanced in Elijah, 17, 18. The blessedness of converting a sinner from the error of his way, 19, 20. NOTES ON CHAP. V. Verse 1. Go to now] See Clarke on Jas 4:13. Weep and howl for your miseries] St. James seems to refer here, in the spirit of prophecy, to the destruction that was coming upon the Jews, not only in Judea, but in all the provinces where they sojourned. He seems here to assume the very air and character of a prophet; and in the most dignified language and peculiarly expressive and energetic images, foretells the desolations that were coming upon this bad people. Verse 2. Your riches are corrupted] σεσηπε. Are putrefied. The term πλουτος, riches, is to be taken here, not for gold, silver, or precious stones, (for these could not putrefy,) but for the produce of the fields and flocks, the different stores of grain, wine, and oil, which they had laid up in their granaries, and the various changes of raiment which they had amassed in their wardrobes. Verse 3. Your gold and silver is cankered] Instead of helping the poor, and thus honouring God with your substance, ye have, through the principle of covetousness, kept all to yourselves. The rust of them shall be a witness against you] Your putrefied stores, your moth-eaten garments, and your tarnished coin, are so many proofs that it was not for want of property that you assisted not the poor, but through a principle of avarice; loving money, not for the sake of what it could procure, but for its own sake, which is the genuine principle of the miser. This was the very character given to this people by our Lord himself; he called them φιλαργυροι, lovers of money. Against this despicable and abominable disposition, the whole of the 12th chapter of St. Luke is levelled; but it was their easily besetting sin, and is so to the present day. Shall eat your flesh as it were fire.] This is a very bold and sublime figure. He represents the rust of their coin as becoming a canker that should produce gangrenes and phagedenous ulcers in their flesh, till it should be eaten away from their bones. Ye have heaped treasure together] This verse is variously pointed. The word ως, like as, in the preceding clause, is left out by the Syriac, and some others; and πυρ, fire, is added here from that clause; so that the whole verse reads thus: "Your gold and your silver is cankered; and the rust of them shall be a witness against you, and shall consume your flesh. Ye have treasured up FIRE against the last days." This is a bold and fine image: instead of the treasures of corn, wine, and oil, rich stuffs, with silver and gold, which ye have been laying up, ye shall find a treasure, a magazine of fire, that shall burn up your city, and consume even your temple. This was literally true; and these solemn denunciations of Divine wrath were most completely fulfilled. See the notes on Matt. 24, where all the circumstances of this tremendous and final destruction are particularly noted. By the last days we are not to understand the day of judgment, but the last days of the Jewish commonwealth, which were not long distant from the date of this epistle, whether we follow the earlier or later computation, of which enough has been spoken in the preface. Verse 4. The hire of the labourers] The law, Le 19:13, had ordered: The wages of him that is hired shall not abide with thee all night until the morning, every day's labour being paid for as soon as ended. This is more clearly stated in another law, De 24:15: At his day thou shalt give him his hire; neither shall the sun go down upon it;-lest he cry against thee unto the Lord, and it be sin unto thee. And that God particularly resented this defrauding of the hireling we see from Mal 3:5: I will come near to you in judgment, and will be a swift witness against those who oppress the hireling in his wages. And on these laws and threatenings is built what we read in Synopsis Sohar, p. 100, l. 45: "When a poor man does any work in a house, the vapour proceeding from him, through the severity of his work, ascends towards heaven. Wo to his employer if he delay to pay him his wages." To this James seems particularly to allude, when he says: The cries of them who have reaped are entered into the ears of the Lord of hosts; and the rabbins say, "The vapour arising from the sweat of the hard-worked labourer ascends up before God." Both images are sufficiently expressive. The Lord of sabaoth.] St. James often conceives in Hebrew though he writes in Greek. It is well known that Yehovah tsebaoth, Lord of hosts, or Lord of armies, is a frequent appellation of God in the Old Testament; and signifies his uncontrollable power, and the infinitely numerous means he has for governing the world, and defending his followers, and punishing the wicked. Verse 5. Ye have lived in pleasure] ετρυφησατε. Ye have lived luxuriously; feeding yourselves without fear, pampering the flesh. And been wanton] εσπαταλησατε. Ye have lived lasciviously. Ye have indulged all your sinful and sensual appetites to the uttermost; and your lives have been scandalous. Ye have nourished your hearts] εθρεψατε. Ye have fattened your hearts, and have rendered them incapable of feeling, as in a day of slaughter, ημερααφαγης, a day of sacrifice, where many victims are offered at once, and where the people feast upon the sacrifices; many, no doubt, turning, on that occasion, a holy ordinance into a riotous festival. Verse 6. Ye have condemned and killed the just; and he doth not resist you.] Several by τονδικαιον, the just one, understand Jesus Christ, who is so called, Ac 3:14; 7:52; 22:14; but the structure of the sentence, and the connection in which it stands, seem to require that we should consider this as applying to the just or righteous in general, who were persecuted and murdered by those oppressive rich men; and their death was the consequence of their dragging them before the judgment seats, Jas 2:6, where, having no influence, and none to plead their cause, they were unjustly condemned and executed. And he doth not resist you.-In this, as in τονδικαιον, the just, there is an enallege of the singular for the plural number. And in the word ουκαντιτασσεται, he doth not resist, the idea is included of defence in a court of justice. These poor righteous people had none to plead their cause; and if they had it would have been useless, as their oppressors had all power and all influence, and those who sat on these judgment seats were lost to all sense of justice and right. Some think that he doth not resist you should be referred to GOD; as if he had said, God permits you to go on in this way at present, but he will shortly awake to judgment, and destroy you as enemies of truth and righteousness. Verse 7. Be patient, therefore] Because God is coming to execute judgment on this wicked people, therefore be patient till he comes. He seems here to refer to the coming of the Lord to execute judgment on the Jewish nation, which shortly afterwards took place. The husbandman waiteth] The seed of your deliverance is already sown, and by and by the harvest of your salvation will take place. God's counsels will ripen in due time. The early and latter rain.] The rain of seed time; and the rain of ripening before harvest: the first fell in Judea, about the beginning of November, after the seed was sown; and the second towards the end of April, when the ears were filling, and this prepared for a full harvest. Without these two rains, the earth would have been unfruitful. These God had promised: I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thy oil, De 11:14. But for these they were not only to wait patiently, but also to pray, Ask ye of the Lord rain in the time of the latter rain; so shall the Lord make bright clouds, and give them showers of rain, to every one grass in the field; Zec 10:1. Verse 8. Be ye also patient] Wait for God's deliverance, as ye wait for his bounty in providence. Stablish your hearts] Take courage; do not sink under your trials. The coming of the Lord draweth nigh.] ηγγικε. Is at hand. He is already on his way to destroy this wicked people, to raze their city and temple, and to destroy their polity for ever; and this judgment will soon take place. Verse 9. Grudge not] μηστεναζετε. Groan not; grumble not; do not murmur through impatience; and let not any ill treatment which you receive, induce you to vent your feelings in imprecations against your oppressors. Leave all this in the hands of God. Lest ye be condemned] By giving way to a spirit of this kind, you will get under the condemnation of the wicked. The judge standeth before the door.] His eye is upon every thing that is wrong in you, and every wrong that is done to you; and he is now entering into judgment with your oppressors. Verse 10. Take-the prophets] The prophets who had spoken to their forefathers by the authority of God, were persecuted by the very people to whom they delivered the Divine message; but they suffered affliction and persecution with patience, commending their cause to him who judgeth righteously; therefore, imitate their example. Verse 11. We count them happy which endure.] According to that saying of our blessed Lord, Blessed are ye when men shall persecute and revile you-for so persecuted they the prophets which were before you. Mt 5:11, 12, &c. Ye have heard of the patience of Job] Stripped of all his worldly possessions, deprived at a stroke of all his children, tortured in body with sore disease, tempted by the devil, harassed by his wife, and calumniated by his friends, he nevertheless held fast his integrity, resigned himself to the Divine dispensations, and charged not God foolishly. And have seen the end of the Lord] The issue to which God brought all his afflictions and trials, giving him children, increasing his property, lengthening out his life, and multiplying to him every kind of spiritual and secular good. This was God's end with respect to him; but the devil's end was to drive him to despair, and to cause him to blaspheme his Maker. This mention of Job shows him to have been a real person; for a fictitious person would not have been produced as an example of any virtue so highly important as that of patience and perseverance. The end of the Lord is a Hebraism for the issue to which God brings any thing or business. The Lord is very pitiful, and of tender mercy.] Instead of πολυσπλαγχνος, which we translate very pitiful, and which might be rendered of much sympathy, from πολυς, much, and σπλαγχνον, a bowel, (because any thing that affects us with commiseration causes us to feel an indescribable emotion of the bowels,) several MSS. have πολυενσπλαγχνος, from παλυς, much, ευ, easily, and σπλαγχνον, a bowel, a word not easy to be translated; but it signifies one whose commiseration is easily excited, and whose commiseration is great or abundant. Verse 12. Above all things-swear not] What relation this exhortation can have to the subject in question, I confess I cannot see. It may not have been designed to stand in any connection, but to be a separate piece of advice, as in the several cases which immediately follow. That the Jews were notoriously guilty of common swearing is allowed on all hands; and that swearing by heaven, earth, Jerusalem, the temple, the altar, different parts of the body, was not considered by them as binding oaths, has been sufficiently proved. Rabbi Akiba taught that "a man might swear with his lips, and annul it in his heart; and then the oath was not binding." See Clarke on Mt 5:33, &c., where the subject is considered in great detail. Let your yea be yea, &c.] Do not pretend to say yea with your lips, and annul it in your heart; let the yea or the nay which you express be bona fide such. Do not imagine that any mental reservation can cancel any such expressions of obligation in the sight of God. Lest ye fall into condemnation.] ιναμηυποκρισινπεσητε. Lest ye fall under judgment. Several MSS. join υπο and κρισιν together, υποκρισιν, and prefix εις, into, which makes a widely different reading: Lest ye fall into hypocrisy. Now, as it is a fact, that the Jews did teach that there might be mental reservation, that would annul the oath, how solemnly soever it was taken; the object of St. James, if the last reading be genuine, and it is supported by a great number of excellent MSS., some versions, and some of the most eminent of the fathers, was to guard against that hypocritical method of taking an oath, which is subversive of all moral feeling, and must make conscience itself callous. Verse 13. Is any among you afflicted? let him pray] The Jews taught that the meaning of the ordinance, Le 13:45, which required the leper to cry, Unclean! unclean! was, "that thus making known his calamity, the people might be led to offer up prayers to God in his behalf," Sota, page 685, ed. Wagens. They taught also, that when any sickness or affliction entered a family, they should go to the wise men, and implore their prayers. Bava bathra, fol. 116, 1. In Nedarim, fol. 40, 1, we have this relation: "Rabba, as often as he fell sick, forbade his domestics to mention it for the first day; if he did not then begin to get well, he told his family to go and publish it in the highways, that they who hated him might rejoice, and they that loved him might intercede with God for him." Is any merry? let him sing psalms.] These are all general but very useful directions. It is natural for a man to sing when he is cheerful and happy. Now no subject can be more noble than that which is Divine: and as God alone is the author of all that good which makes a man happy, then his praise should be the subject of the song of him who is merry. But where persons rejoice in iniquity, and not in the truth, God and sacred things can never be the subject of their song. Verse 14. Is any sick among you? let him call for the elders] This was also a Jewish maxim. Rabbi Simeon, in Sepher Hachaiyim, said: "What should a man do who goes to visit the sick? Ans. He who studies to restore the health of the body, should first lay the foundation in the health of the soul. The wise men have said, No healing is equal to that which comes from the word of God and prayer. Rabbi Phineas, the son of Chamma, hath said, 'When sickness or disease enters into a man's family, let him apply to a wise man, who will implore mercy in his behalf.'" See Schoettgen. St. James very properly sends all such to the elders of the Church, who had power with God through the great Mediator, that they might pray for them. Anointing him with oil] That St. James neither means any kind of incantation, any kind of miracle, or such extreme unction as the Romish Church prescribes, will be sufficiently evident from these considerations: 1. Be was a holy man, and could prescribe nothing but what was holy. 2. If a miracle was intended, it could have been as well wrought without the oil, as with it. 3. It is not intimated that even this unction is to save the sick man, but the prayer of faith, Jas 5:15. 4. What is here recommended was to be done as a natural means of restoring health, which, while they used prayer and supplication to God, they were not to neglect. 5. Oil in Judea was celebrated for its sanative qualities; so that they scarcely ever took a journey without carrying oil with them, (see in the case of the Samaritan,) with which they anointed their bodies, healed their wounds, bruises, &c. 6. Oil was and in frequently used in the east as a means of cure in very dangerous diseases; and in Egypt it is often used in the cure of the plague. Even in Europe it has been tried with great success in the cure of dropsy. And pure olive oil is excellent for recent wounds and bruises; and I have seen it tried in this way with the best effects. 7. But that it was the custom of the Jews to apply it as a means of healing, and that St. James refers to this custom, is not only evident from the case of the wounded man ministered to by the good Samaritan, Lu 10:34, but from the practice of the Jewish rabbins. In Midrash Koheleth, fol. 73, 1, it is said: "Chanina, son of the brother of the Rabbi Joshua, went to visit his uncle at Capernaum; he was taken ill; and Rabbi Joshua went to him and anointed him with oil, and he was restored." They had, therefore, recourse to this as a natural remedy; and we find that the disciples used it also in this way to heal the sick, not exerting the miraculous power but in cases where natural means were ineffectual. And they cast out many devils, and anointed with oil many that were sick, and healed them; Mr 6:13. On this latter place I have supposed that it might have been done symbolically, in order to prepare the way for a miraculous cure: this is the opinion of many commentators; but I am led, on more mature consideration, to doubt its propriety, yet dare not decide. In short, anointing the sick with oil, in order to their recovery, was a constant practice among the Jews. See Lightfoot and Wetstein on Mr 6:13. And here I am satisfied that it has no other meaning than as a natural means of restoring health; and that St. James desires them to use natural means while looking to God for an especial blessing. And no wise man would direct otherwise. 8. That the anointing recommended here by St. James cannot be such as the Romish Church prescribes, and it is on this passage principally that they found their sacrament of extreme unction, is evident from these considerations: 1. St. James orders the sick person to be anointed in reference to his cure; but they anoint the sick in the agonies of death, when there is no prospect of his recovery; and never administer that sacrament, as it is called, while there is any hope of life. 2. St James orders this anointing for the cure of the body, but they apply it for the cure of the soul; in reference to which use of it St. James gives no directions: and what is said of the forgiveness of sins, in Jas 5:15, is rather to be referred to faith and prayer, which are often the means of restoring lost health, and preventing premature death, when natural means, the most skillfully used, have been useless. 3. The anointing with oil, if ever used as a means or symbol in working miraculous cures, was only applied in some cases, perhaps very few, if any; but the Romish Church uses it in every case; and makes it necessary to the salvation of every departing soul. Therefore, St. James' unction, and the extreme unction of the Romish Church, are essentially different. See below. Verse 15. And the prayer of faith; shall save the sick] That is, God will often make these the means of a sick man's recovery; but there often are cases where faith and prayer are both ineffectual, because God sees it will be prejudicial to the patient's salvation to be restored; and therefore all faith and prayer on such occasions should be exerted on this ground: "If it be most for thy glory, and the eternal good of this man's soul, let him be restored; if otherwise, Lord, pardon, purify him, and take him to thy glory." The Lord shall raise him up] Not the elders, how faithfully and fervently soever they have prayed. And if he have committed sins] So as to have occasioned his present malady, they shall be forgiven him; for being the cause of the affliction it is natural to conclude that, if the effect be to cease, the cause must be removed. We find that in the miraculous restoration to health, under the powerful hand of Christ, the sin of the party is generally said to be forgiven, and this also before the miracle was wrought on the body: hence there was a maxim among the Jews, and it seems to be founded in common sense and reason, that God never restores a man miraculously to health till he has pardoned his sins; because it would be incongruous for God to exert his miraculous power in saving a body, the soul of which was in a state of condemnation to eternal death, because of the crimes it had committed against its Maker and Judge. Here then it is GOD that remits the sin, not in reference to the unction, but in reference to the cure of the body, which he is miraculously to effect. Verse 16. Confess your faults one to another] This is a good general direction to Christians who endeavour to maintain among themselves the communion of saints. This social confession tends much to humble the soul, and to make it watchful. We naturally wish that our friends in general, and our religious friends in particular, should think well of us; and when we confess to them offences which, without this confession, they could never have known, we feel humbled, are kept from self-applause, and induced to watch unto prayer, that we may not increase our offences before God, or be obliged any more to undergo the painful humiliation of acknowledging our weakness, fickleness, or infidelity to our religious brethren. It is not said, Confess your faults to the ELDERS that they may forgive them, or prescribe penance in order to forgive them. No; the members of the Church were to confess their faults to each other; therefore auricular confession to a priest, such as is prescribed by the Romish Church, has no foundation in this passage. Indeed, had it any foundation here it would prove more than they wish, for it would require the priest to confess his sins to the people, as well as the people to confess theirs to the priest. And pray one for another] There is no instance in auricular confession where the penitent and the priest pray together for pardon; but here the people are commanded to pray for each other that they may be healed. The effectual fervent prayer of a righteous man availeth much.] The words δεησιςενεργουμενη signify energetic supplication, or such a prayer as is suggested to the soul and wrought in it by a Divine energy. When God designs to do some particular work in his Church he pours out on his followers the spirit of grace and supplication; and this he does sometimes when he is about to do some especial work for an individual. When such a power of prayer is granted, faith should be immediately called into exercise, that the blessing may be given: the spirit of prayer is the proof that the power of God is present to heal. Long prayers give no particular evidence of Divine inspiration: the following was a maxim among the ancient Jews, the prayers of the righteous are short. This is exemplified in almost every instance in the Old Testament. Verse 17. Elias was a man subject to like passions] This was Elijah, and a consistency between the names of the same persons as expressed in the Old and the New Testaments should be kept up. The word ομοιοπαθης signifies of the same constitution, a human being just as ourselves are. See the same phrase and its explanation in Ac 14:15, and the note there. There was some reason to apprehend that because Elijah was translated, that therefore he was more than human, and if so, his example could be no pattern for us; and as the design of St. James was to excite men to pray, expecting the Divine interference whenever that should be necessary, therefore he tells them that Elijah was a man like themselves, of the same constitution, liable to the same accidents, and needing the same supports. And he prayed earnestly] προσευχηπροσηυξατο. He prayed with prayer; a Hebraism for, he prayed fervently. That it might not rain] See this history, 1Ki 17:1, &c. And it rained not on the earth] επιτηςγης. On that land, viz. the land of Judea; for this drought did not extend elsewhere. Three years and six months.] This is the term mentioned by our Lord, Lu 4:25; but this is not specified in the original history. In 1Ki 18:1, it is said, In the third year the word of the Lord came to Elijah, that is, concerning the rain; but this third year is to be computed from the time of his going to live at Zarephath, which happened many days after the drought began, as is plain from this, that he remained at the brook Cherith till it was dried up, and then went to Zarephath, in the country of Zidon; 1Ki 17:7-9. Therefore the three years and six months must be computed from his denouncing the drought, at which time that judgment commenced. Macknight. Verse 18. And he prayed again] This second prayer is not mentioned in the history in express words, but as in 1Ki 18:42, it is said, He cast himself down upon the earth, and put his face between his knees; that was probably the time of the second praying, namely, that rain might come, as this was the proper posture of prayer. Verse 19. Err from the truth] Stray away from the Gospel of Christ; and one convert him-reclaim him from his error, and bring him back to the fold of Christ. Verse 20. Let him know] Let him duly consider, for his encouragement, that he who is the instrument of converting a sinner shall save a soul from eternal death, and a body from ruin, and shall hide a multitude of sins; for in being the means of his conversion we bring him back to God, who, in his infinite mercy, hides or blots out the numerous sins which he had committed during the time of his backsliding. It is not the man's sins who is the means of his conversion, but the sins of the backslider, which are here said to be hidden. See more below. 1. MANY are of opinion that the hiding a multitude of sins is here to be understood of the person who converts the backslider: this is a dangerous doctrine, and what the Holy Spirit never taught to man. Were this true it would lead many a sinner to endeavour the reformation of his neighbour, that himself might continue under the influence of his own beloved sins and conversion to a particular creed would be put in the place of conversion to God, and thus the substance be lost in the shadow. Bishop Atterbury, (Ser. vol. i. p. 46,) and Scott, (Christian Life, vol. i. p. 368,) contend "that the covering a multitude of sins includes also, that the pious action of which the apostle speaks engages God to look with greater indulgence on the character of the person that performs it, and to be less severe in marking what he has done amiss." See Macknight. This from such authorities may be considered doubly dangerous; it argues however great ignorance of God, of the nature of Divine justice, and of the sinfulness of sin. It is besides completely antievangelical; it teaches in effect that something besides the blood of the covenant will render God propitious to man, and that the performance of a pious action will induce God's justice to show greater indulgence to the person who performs it, and to be less severe in marking what he has done amiss. On the ground of this doctrine we might confide that, had he a certain quantum of pious acts, we might have all the sins of our lives forgiven, independently of the sacrifice of Christ; for if one pious act can procure pardon for a multitude of sins, what may not be expected from many? 2. The Jewish doctrine, to which it is possible St. James may allude, was certainly more sound than that taught by these Christian divines. They allowed that the man who was the means of converting another had done a work highly pleasing to God, and which should be rewarded; but they never insinuate that this would atone for sin. I shall produce a few examples:- In Synopsis Sohzar, p. 47, n. 17, it is said: Great is his excellence who persuades a sick person to turn from his sins. Ibid, p. 92, n. 18: Great is his reward who brings back the pious into the way of the blessed Lord. Yoma, fol. 87, 1: By his hands iniquity is not committed, who turns many to righteousness; i.e. God does not permit him to fall into sin. What is the reason? Ans. Lest those should be found in paradise, while their instructer is found in hell. This doctrine is both innocent and godly in comparison of the other. It holds out a motive to diligence and zeal, but nothing farther. In short, if we allow any thing to cover our sins beside the mercy of God in Christ Jesus, WE shall err most dangerously from the truth, and add this moreover to the multitude of OUR sins, that we maintained that the gift of God could be purchased by our puny acts of comparative righteousness. 3. As one immortal soul is of more worth than all the material creation of God, every man who knows the worth of his own should labour for the salvation of others. To be the means of depriving hell of her expectation, and adding even one soul to the Church triumphant, is a matter of infinite moment; and he who is such an instrument has much reason to thank God that ever he was born. He who lays out his accounts to do good to the souls of men, will ever have the blessing of God in his own. Besides, God will not suffer him to labour in vain, or spend his strength for naught. At first he may see little fruit; but the bread cast upon the waters shall be found after many days: and if he should never see it in this life, he may take for granted that whatsoever he has done for God, in simplicity and godly sincerity, has been less or more effectual. After the last word of this epistle αμαρτιων, of sins, some versions add his, others theirs; and one MS. and the later Syriac have Amen. But these additions are of no authority. The subscriptions to this epistle, in the VERSIONS, are the following: The end of the Epistle of James the apostle.-SYRIAC. The catholic Epistle of James the apostle is ended.-SYRIAC PHILOXENIAN. The end.-AETHIOPIC. Praise be to God for ever and ever; and may his mercy be upon us. Amen.-ARABIC. The Epistle of James the son of Zebedee, is ended.-ITALA, one copy. Nothing.-COPTIC. Nothing.-Printed VULGATE. The Epistle of James is ended.-Bib. VULG. Edit. Eggestein. The Epistle of St. James the apostle is ended.-Complutensian. In the MANUSCRIPTS: Of James.-Codex Vaticanus, B. The Epistle of James.-Codex Alexandrinus. The end of the catholic Epistle of James.-Codex Vaticanus, 1210. The catholic Epistle of James the apostle.-A Vienna MS. The catholic Epistle of the holy Apostle James.-An ancient MS. in the library of the Augustins, at Rome. The end of the Epistle of the holy Apostle James, the brother of God.-One of Petavius's MSS., written in the thirteenth century. The same is found in a Vatican MS. of the eleventh century. The most ancient MSS. have little or no subscription. Two opinions relative to the author are expressed in these MSS. One copy of the Itala, the Codex Corbejensis, at Paris, which contains this epistle only, attributes it to James, the son of Zebedee; and two, comparatively recent, attribute it to James, our Lord's brother. The former testimony, taken in conjunction with some internal evidences, led Michaelis, and some others, to suppose it probable that James the elder, or the son of Zebedee, was the author. I should give it to this apostle, in preference to the other, had I not reason to believe that a James, different from either; was the author. But who or what he was, at this distance of time, it is impossible to say. Having now done with all comments on the text, I shall conclude with some particulars relative to James, our Lord's brother, and some general observations on the structure and importance of this epistle. I have entered but little into the history of this James, because I was not satisfied that he is the author of this epistle: however, observing that the current of modern authors are decided in their opinion that he was the author, I perceive I may be blamed unless I be more particular concerning his life; as some of the ancients have related several circumstances relative to him that are very remarkable, and, indeed, singular. Dr. Lardner has collected the whole; and, although the same authors from whom he has taken his accounts are before me, yet, not supposing that I can at all mend either his selections or arrangement, I shall take the accounts as he states them. "I should now proceed," says this learned man, "to write the history of this person (James) from ancient authors; but that is a difficult task, as I have found, after trying more than once, and at distant spaces of time. I shall therefore take DIVERS passages of Eusebius and others, and make such reflections as offer for finding out as much truth as we can. "Eusebius, in his chapter concerning our Saviour's disciples, (Eccl. Hist. lib. i., cap. 12,) speaks of James, to whom our Lord showed himself after his resurrection, 1Co 15:7, as being one of the seventy disciples. "The same author has another chapter, (Hist. Eccl., lib. ii., cap. 1,) entitled, Of Things constituted by the Apostles after our Saviour's Ascension, which is to this purpose:- "The first is the choice of Matthias, one of Christ's disciples, into the apostleship, in the room of Judas; then the appointment of the seven deacons, one of whom was Stephen, who, soon after his being ordained, was stoned by those who had killed the Lord, and was the first martyr for Christ; then James, called the Lord's brother, because he was the son of Joseph, to whom the Virgin Mary was espoused. This James, called by the ancients the just, on account of his eminent virtue, is said to have been appointed the first bishop of Jerusalem; and Clement, in the sixth book of his Institutions, writes after this manner: That after our Lord's ascension, Peter, and James, and John, though they had been favoured by the Lord above the rest, did not contend for honour, but chose James the just to be bishop of Jerusalem; and in the seventh book of the same work he says, that after his resurrection the Lord gave to James the just, and Peter, and John, the gift of knowledge; and they gave it to the other apostles, and the other apostles gave it to the seventy, one of whom was Barnabas: for there were two named James, one the just, who was thrown down from the battlement of the temple and killed by a fuller's staff; the other is he who was beheaded. Of him who was called the just, Paul also makes mention, saying, Other of the apostles saw I none, save James the Lord's brother. "I would now take a passage from Origen, in the tenth vol. of his Commentaries upon Mt 13:55, 56: Is not this the carpenter's son? Is not his mother called Mary? And his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? They thought, says Origen, that he was the son of Joseph and Mary. The brethren of Jesus, some say, upon the ground of tradition, and particularly of what is said in the gospel according to Peter, or the book of James, were the sons of Joseph by a former wife, who cohabited with him before Mary. They who say this are desirous of maintaining the honour of Mary's virginity to the last, (or her perpetual virginity,) that the body chosen to fulfil what is said, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee, Lu 1:35, might not know man after that: and I think it very reasonable that, as Jesus was the first fruits of virginity among men, Mary should be the same among women; for it would be very improper to give that honour to any besides her. This James is he whom Paul mentions in his Epistle to the Galatians, saying, Other of the apostles, saw I none, save James the Lord's brother. This James was in so great repute with the people for his virtue, that Josephus, who wrote twenty books of the Jewish antiquities, desirous to assign the reason of their suffering such things, so that even their temple was destroyed, says that those things were owing to the anger of God for what they did to James, the brother of Jesus, who is called Christ. And it is wonderful that he, who did not believe our Jesus to be the Christ, should bear such a testimony to James. He also says that the people thought they suffered those things on account of James. Jude, who wrote an epistle, of a few lines indeed, but filled with the powerful word of the heavenly grace, says, at the beginning, Jude, a servant of Jesus Christ, and brother of James. Of Joses and Simon we know nothing. "Origen, in his books against Celsus, quotes Josephus again as speaking of James; to the like purpose; but there are not now any such passages in Josephus, though they are quoted as from him by Eusebius also. As the death of James has been mentioned, I shall now immediately take the accounts of it which are in Eusebius, and I will transcribe a large part of the twenty-third chapter of the second book of his Ecclesiastical History: 'But when Paul had appealed to Caesar, and Festus had sent him to Rome, the Jews being disappointed in their design against him, turned their rage against James, the Lord's brother, to whom the apostles had consigned the episcopal chair of Jerusalem, and in this manner they proceeded against him: having laid hold of him, they required him, in the presence of all the people, to renounce his faith in Christ; but he, with freedom and boldness beyond expectation, before all the multitude declared our Lord and Saviour Jesus Christ to be the Son of God. They, not enduring the testimony of a man who was in high esteem for his piety, laid hold of the opportunity when the country was without a governor to put him to death; for Festus having died about that time in Judea, the province had in it no procurator. The manner of the death of James was shown before in the words of Clement, who said that he was thrown off the battlement of the temple, and then beat to death with a club. But no one has so accurately related this transaction as Hegesippus, a man in the first succession of the apostles, in the fifth book of his Commentaries, whose words are to this purpose: James, the brother of our Lord, undertook together with the apostles, the government of the Church. He has been called the just by all, from the time of our Saviour to ours: for many have been named James; but he was holy from his mother's womb. He drank neither wine nor strong drink, nor did he eat any animal food; there never came a razor upon his head; he neither anointed himself with oil, nor did he use a bath. To him alone was it lawful to enter the holy place. He wore no woollen, but only linen garments. He entered into the temple alone, where he prayed upon his knees; insomuch that his knees were become like the knees of a camel by means of his being continually upon them, worshipping God, and praying for the forgiveness of the people. Upon account of his virtue he was called the just, and Oblias, that is, the defence of the people, and righteousness. Some, therefore, of the seven sects which were among the Jews, of whom I spoke in the former part of these Commentaries, asked him, Which is the gate of Jesus? or, What is the gate of salvation? and he said, Jesus is the Saviour, or the way of salvation. Some of them therefore believed that Jesus is the Christ. And many of the chief men also believing, there was a disturbance among the Jews and among the scribes and Pharisees, who said there was danger lest all the people should think Jesus to be the Christ. Coming therefore to James they said, We beseech thee to restrain the error of this people; we entreat thee to persuade all who come hither at the time of passover to think rightly concerning Jesus, for all the people and all of us put confidence in thee. Stand therefore on the battlement of the temple, that being placed on high thou mayest be conspicuous, and thy words may be easily heard by all the people; for because of the passover all the tribes are come hither, and many Gentiles. Therefore the scribes and Pharisees before named placed James upon the battlement of the temple, and cried out to him and said, O Justus, whom we ought all to believe, since the people are in an error, following Jesus, who was crucified, tell us what is the gate of Jesus. And he answered with a loud voice, Why do you ask me concerning the Son of man? He even sitteth in the heaven, at the right hand of the great Power, and will come in the clouds of heaven. And many were fully satisfied and well pleased with the testimony of James, saying, Hosanna to the Son of David! But the same scribes and Pharisees said one to another, We have done wrong in procuring such a testimony to Jesus. Let us go up and throw him down, that the people may be terrified from giving credit to him. And they went up presently, and cast him down, and said, Let us stone James the just: and they began to stone him because he was not killed by the fall. But he turning himself, kneeled, saying, I entreat thee, O Lord God the Father, forgive them, for they know not what they do. As they were stoning him, one said, Give over. What do ye? The just man prays for you. And one of them, a fuller, took a pole, which was used to beat clothes with, and struck him on the head. Thus his martyrdom was completed. And they buried him in that place; and his monument still remains near the temple. This James was a true witness, both to Jews and Gentiles, that Jesus is the Christ. Soon after Judea was invaded by Vespasian, and the people were carried captive.' So writes Hegesippus at large, agreeably to Clement. For certain, James was an excellent man, and much esteemed by many for his virtue; insomuch that the most thoughtful men among the Jews were of opinion that his death was the cause of the siege of Jerusalem, which followed soon after his martyrdom: and that it was owing to nothing else but the wickedness committed against him. And Josephus says the same in these words: 'These things befell the Jews in vindication of James the just, who was brother of Jesus, called the Christ. For the Jews killed him; who was a most righteous man.' "The time of the death of James may be determined without much difficulty; he was alive when Paul came to Jerusalem at the pentecost, in the year of Christ 58, and it is likely that he was dead when St. Paul wrote the Epistle to the Hebrews at the beginning of the year 63. Theodoret, upon Heb 13:7 supposes the apostle there to refer to the martyrdoms of Stephen, James the brother of John, and James the just. According to Hegesippus, the death of James happened about the time of passover, which might be that of the year 62; and if Festus was then dead, and Albinus not arrived, the province was without a governor. Such a season left the Jews at liberty to gratify their licentious and turbulent disposition, and they were very likely to embrace it." I have said but little relative to the controversy concerning the apostleship of James, our Lord's brother; for, as I am still in doubt whether he was the author of this epistle, I do not judge it necessary to enter into the question. I proceed now to some general observations on the epistle itself, and the evidence it affords of the learning and science of its author. 1. I have already conjectured that this epistle ranks among the most ancient of the Christian writings; its total want of reference to the great facts which distinguish the early history of the Church, viz., the calling of the Gentiles, the disputes between them and the Jews, the questions concerning circumcision, and the obligation of the law in connection with the Gospel &c., &c., shows that it must have been written before those things took place, or that they must have been wholly unknown to the author; which is incredible, allowing him to have been a Christian writer. 2. The style of this epistle is much more elevated than most other parts of the New Testament. It abounds with figures and metaphors, at once bold, dignified, just, and impressive. Many parts of it are in the genuine prophetic style, and much after the manner of the Prophet Zephaniah, to whom there is a near resemblance in several passages. 3. An attentive reader of this epistle will perceive the author to be a man of deep thought and considerable learning. He had studied the Jewish prophets closely, and imitated their style; but he appears also to have read the Greek poets: his language is such as we might expect from one who had made them his study, but who avoided to quote them. We find a perfect Greek hexameter in Jas 1:17, and another may be perceived in Jas 4:4; but these are probably not borrowed, but are the spontaneous, undesigned effort of his own well cultivated mind. His science may be noted in several places, but particularly in Jas 1:17, on which see the note and the diagram, and its explanation at the end of the chapter. Images from natural history are not unfrequent; and that in Jas 1:14, 15 is exceedingly correct and appropriate, but will not bear a closely literal translation. 4. His constant attention and reference to the writings and maxims of his own countrymen is peculiarly observable. Several of his remarks tend to confirm the antiquity of the Talmud; and the parallel passages in the different tracts of that work cast much light on the allusions of St. James. Without constant reference to the ancient Jewish rabbins, we should have sought for the meaning of several passages in vain. 5. St. James is in many places obscure; this may arise partly from his own deep and strong conceptions, and partly from allusions to arts or maxims which are not come down to us, or which lie yet undiscovered in the Mishna or Talmud. To elucidate this writer I have taken more than common pains, but dare not say that I have been always successful, though I have availed myself of all the help within my reach. To Schoettgen's Horae Hebraicae I am considerably indebted, as also to Dr. Macknight, Kypke, Rosenmuller, &c., but in many cases I have departed from all these, and others of the same class, and followed my own light. 6. On the controversy relative to the doctrine of justification, as taught by Paul and James, I have not entered deeply; I have produced in the proper places what appeared to me to be the most natural method of reconciling those writers. I believe St. James not to be in opposition to St. Paul, but to a corrupt doctrine taught among his own countrymen relative to this important subject. The doctrine of justification by faith in Christ Jesus, as taught by St. Paul, is both rational and true. St. James shows that a bare belief in the God of Israel justifies no man; and that the genuine faith that justifies works by love, and produces obedience to all the precepts contained in the moral law; and that this obedience is the evidence of the sincerity of that faith which professes to have put its possessor in the enjoyment of the peace and favour of God. 7. This epistle ends abruptly, and scarcely appears to be a finished work. The author probably intended to have added more, but may have been prevented by death. James, our Lord's brother, was murdered by the Jews, as we have already seen. James, the son Zebedee, had probably a short race; but whether either of these were its author we know not. The work was probably posthumous, not appearing till after the author's death; and this may have been one reason why it was so little known in the earliest ages of the primitive Church. 8. The spirit of Antinomianism is as dangerous in the Church as the spirit of Pharisaism; to the former the Epistle of James is a most powerful antidote; and the Christian minister who wishes to improve and guard the morals of his flock will bring its important doctrines, in due proportion, into his public ministry. It is no proof of the improved state of public morals that many, who call themselves evangelical teachers, scarcely ever attempt to instruct the public by texts selected from this epistle. For other particulars, relative to the time of writing this epistle, the author, his inspiration, apostleship, &c., I must refer to Michaelis and Lardner, and to the preface. Millbrook, Dec. 9, 1816 Finished correcting this epistle for a new edition, Dec. 31, 1831.
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