Westminster Annotations, James 2
ANNOTATIONS ON THE GENERALL EPISTLE OF JAMES.
CHAP. I.
Vers. 1. IAmes] There being two of this name, viz. James the sonne of Zebede, and James the sonne of Alpheus, Mat. 10. 2, 3. it is most probable, that here is to be understood the latter; because the former was killed by Herod before (as it is likely) the Apostles began to write. See Act. 12. 2.
servant] See Rom. 1. 1.
scattered] Or, in dispersion.
greeting] Act. 15. 23. 2 Joh. 10. 11.
V. 2. joy] Mat. 5. 11, 12. 2 Cor. 12. 10. Heb. 10. 34. 1 Pet. 4. 13. That is, Be so farre from fainting under your afflictions, Heb. 12. 5. as to account them the matter or occasion of great joy, both because you are counted worthy to suffer for the Name of Christ, Act. 5. 41. 2 Thess. 1. 5. as also because of the blessed fruits of them, Heb. 12. 11. Rom. 5. 3.
divers] Both inward and outward. See 2 Cor. 7. 5.
temptations] Or, trials. That is, afflictions, vers. 12. Luk. 8. 13. Act. 20. 19. 1 Cor. 10. 13. Gal. 4. 14. 1 Pet. 1. 6. and 4. 12. whereby the soundnesse of your faith, love, and obedience is tried. See Gen. 22. 1. Heb. 10. 32.
V. 3. Knowing] Rom. 5. 3.
trying] Saint James his meaning is not, that afflictions of themselves work patience, for we see the contrary often both in the wicked and the godly; as in Job, Chap. 3. David, Psal. 73. and Jeremie, Chap. 12. 1. but that faith being proved to be found through affliction doth work it, because thereby it is experimentally assured of Gods gracious presence and assistance in afflictions, and deliverance out of them.
V. 4. perfect] That is, be patient unto the end, Mat. 10. 22. & 24. 13. Heb. 10. 35, &c. Rev. 2. 26.
that ye may] 2 Cor. 9. 8.
perfect and entire] See 1 Thess. 5. 23.
V. 5. wisdome] Though all true wisdome be from God, yet here more particularly we are to understand that spirituall wisdome, whereby Christians may be enabled rightly to judge of the Authour, causes and fruits of afflictions; for want whereof many of Gods children have murmured against God and fainted under them. Job 3. 1. Psal. 73. 2. Jer. 12. 1. & 20. 8. Unto this Christians are directed, Heb. 12. 5,-12.
let him ask of God] Mat. 7. 7. & 21. 22. Luk. 11. 9.
liberally] The originall word in the first notation thereof signifieth simply, or singly, or sincerely; that is, without any mixture of by-respects, or without hypocrisie; so 2 Cor. 1. 12. & 11. 3. Ephes. 6. 5. Col. 3. 22. But because those who give with a single and sincere heart, give liberally according to their abilitie: hence consequently, or in a secondary sense, it signifieth liberally. So Rom. 12. 8. 2 Cor. 8. 2. & 9. 11. 13.
upbraideth] When he gives to those who aske; though he doth those who unthankfully abuse his blessings not walking worthy of them, Esa. 1. 2, &c. & 5. 1, &c. Jer. 2. 4.
V. 6. in faith] That is, resting upon Gods power, whereby he is able; and upon his truth, whereby he will be faithfull; and upon his goodnesse and mercy through his Sonne Jesus Christ, whereby he will be ready to make good his promises for the hearing of those who call upon him, Joh. 16. 23. Mark 11. 24.
wavering] That is, not doubting, disputing, or calling into question the former attributes of God, Mat. 21. 21. See Act. 10. 20. & 11. 12. Rom. 4. 20. 1 Tim. 2. 8. and hangs wavering between God and man. Hereby is meant such a doubting which excludes all faith: for otherwise God doth not reject a weak faith which cannot be without doubting. See Mat. 17. 20. Mar. 23. 24. Psal. 31. 22.
like a wave] By this similitude Saint James illustrateth the propertie of a wavering minded man. As the waves of the Sea through tempestuous windes sometimes are carried up to heaven, sometimes descend as low as the deep: So a wavering minded man sometimes is of this opinion and resolution, and sometimes of that. See vers. 8.
V. 7. think] Perswade himself as many vainly do, that he shall receive any thing, because he hath no promise for it: notwithstanding God out of his generall providence and goodnesse, whereby he causes the Sunne to shine, and rain to fall upon the wicked, Mat. 5. 45. often bestows temporall blessings upon them.
V. 8. double-minded] Chap. 4. 8. Whom he styled wavering, and compared to a wave of the sea, driven with the winde, and tossed with blasts; the same he styles double-minded; because he is sometimes of one-mind, sometimes of another: unsettled in his resolutions and purposes; having not a foundation of faith to build them upon: and such an one must needs be inconstant in his wayes; that is, practises, courses, and undertakings.
V. 9. low degree] That is, who is afflicted with povertie, disgrace, or any kind of calamitie.
rejoyce] Or, glory.
exalted] That is in that he is rich in faith and the knowledge of God, and highly honoured to be the sonne of God by grace and adoption.
V. 10. low] That is, in his humilitie: because God hath given him an humble and lowly heart notwithstanding his riches and honours.
for] Here and in the next verse Saint James shews by what means God doth work humilitie in rich and honourable men endued with faith: viz. by putting into their hearts a serious consideration of their own instabilitie and vanitie, and of all those outward comforts which they enjoy, Psal. 103. 15. Esa. 40. 6, &c. 1 Pet. 1. 24. Luk. 12. 20, &c. & 16. 19.
as the flower of the grasse] Esa. 40. 6. 1 Pet. 1. 24. Job 14. 2. Psal. 10. 2. & 103. 15.
V. 11. wayes] Whatsoever he studies, purposes, or practiseth, shall perish. See Psal. 1. 3.
V. 12. Blessed is the man] Psal. 94. 12. Job 5. 17. Mat. 5. 10, &c.
endureth] It is thought to be a military word taken from undaunted Souldiers, who couragiously without giving back receive the fiercest onsets of the enemies: answerable hereunto, to endure, &c. is patiently and with courage to undergo them, submitting their wils to Gods, without fainting, murmuring, or repining.
temptation] Affliction, whereby he is tryed. See vers. 2.
when] Or, being made, or found proof, or sound.
tried] Rev. 2. 10. It is a metaphor taken from metals, whose truth and goodnesse are used to be tryed, and their drosse purged from them, by fire: Psal. 66. 10. Pro. 17. 3. 1 Pet. 1. 7. Afflictions serve to both these ends and uses.
the crown of life] 2 Tim. 4. 8. 1 Pet. 4. 5.
V. 13. say] Either with his tongue, or in his heart; as Psal. 14. 1.
tempted] That is, in respect of himself, because he is infinitely and immutably good and holy; yet in regard of men he is often tempted. See Exod. 17. 2. Mal. 3. 15. Act. 15. 10.
evil] Or, evils.
tempteth] That is, by inciting and moving them to sinne, for God wils it not. See Psal. 5. 5. Esa. 65. 12. Zech. 8. 17. Zeph. 3. 5. Though he doth for the proof and triall of their faith, constancie and patience, Gen. 22. 1. Deut. 13. 1, &c.
V. 14. But] Here Saint James sheweth the source, originall, and fountain of all temptation unto sinne: viz. that naturall corruption which we brought into the world with us, Psal. 51. 7. Rom. 7. 7. without which, neither the devil nor the world could hurt, they tempting by working upon our concupiscence.
drawn] Here are set down two wayes, whereby lust tempts unto sinne. First, by withdrawing from that which is good. Secondly, by enticing unto that which is evil under some appearance of that which is good and pleasant: even as fishes and other beasts are allured unto the hook, nets, or snares, by some pleasing bait. See Gen. 3. 5, &c. 2 Sam. 11. 2, &c.
V. 15. conceived] It is an allusion to, or a metaphor taken from teeming women, who first conceive, and then bring forth. Now lust may then be said to have conceived, when the will entertaines those evill motions with consent and delight, which lust hath stirred up.
bringeth forth sinne] That is, in outward act and deed; and therefore though lust be not such a sinne, yet it may be, and is properly sinne. See Rom. 7. 7.
finished] Or, fully perfected. That is, committed advisedly, deliberately, or with the full consent of the will: or come to its height.
V. 16. Do not] It is a metaphor taken from Travellers, when they go out of the way, Psal. 119. 176. 1 Cor. 6. 9. Gal. 6. 7.
V. 17. Every] Here is a reason given, why we should not conceive that God is the Authour of sinne; and the reason is, because God is the Authour of all good: now if he should likewise be the Authour of sinne by tempting man unto it, there would be found a change in him.
good gift] Whether of nature, grace, or glory.
from above] That is, from God whose throne is in heaven. See Mat. 5. 34. Joh. 19. 11. Mat. 21. 25. Joh. 3. 27.
Father of lights] So called, First, because he is in himself light, 1 Joh. 1. 5. Secondly, and that chiefly here, because he is the fountain of all wisedome and knowledge, See vers. 5. Joh. 1. 19. and every other good and perfect gift.
variablenesse] Exod. 3. 14, &c.
V. 18. Of] The Apostle having taught, vers. 17. that every good gift came from God, exemplifies this here in the great work of mans regeneration.
will] That is, out of his good pleasure, and not for any merit in man. See Rom. 9. 11. Ephes. 1. 9. Phil. 2. 15. 2 Tim. 1. 9. Joh. 1. 13.
with the word] Or, by. Ephes. 1. 13. Col. 2. 5. See Rom. 10. 14. 1 Pet. 1. 23.
a kind of first-fruits] Herein S. James alludes unto the first-fruits under the law, which were certain handfuls of the first ripe corn, and so consequently of the best, which they were to offer unto God. See Levit. 23. 10, 11. Num. 15. 20, 21. Hence first-fruits sometimes import the first in order. So it is said the house of Stephanus was the first-fruits of Achaia: first called into the fellowship of the Gospel, 1 Cor. 16. 15. And so some understand this place, viz. of the Apostles and the Jews which were first regenerate. Sometimes again the best and chiefest. So Jer. 2. 3. And thus most understand this place; interpreting it of all the faithfull, who are called the first-fruits, because of their dignitie and excellencie above all men; being separated out of the world, Ephes. 1. 4. 1 Pet. 2. 9. and consecrated to God.
creatures] Of men. So Mar. 16. 15.
V. 19. slow to speak] Prov. 17. 27.
slow to wrath] Tit. 1. 7.
V. 20. wrath of man] That is, the unadvised and immoderate wrath of man.
righteousnesse] That is, that which is right in Gods sight: it rather leads him to that which is unlawfull.
V. 21. lay] Gr. laying aside, or putting off, &c. See Heb. 12. 1. Col. 1. 8. 1 Pet. 2. 1.
filthinesse] That is, all manner of sinne, so called from the polluting nature thereof: hence sinne is compared unto those things which are most filthy and loathsome: as to the vomit of a dog, and the myre of a hogge, 2 Pet. 2. 22.
superfluitic] Or, remainder.
receive] As good ground. See Mat. 13. 8. 23. Mar. 4. 8.
engraffed] Rather, the implanted word. It is an allusion to the sowing and planting of seeds, hearbs or young trees, wherein faithfull Ministers are compared to planters. See 1 Cor. Those who translate the originall [engraffed] suppose that it is a metaphor taken from the art of engraffing twigs into a stock, who turn the stock into their own nature.
V. 22. be ye doers of the word] Mat. 7. 21. Rom. 2. 13. Luk. 11. 28. Joh. 13. 17. 1 Joh. 2. 4.
deceiving] By false conclusions and inferences, as if it were sufficient to hear without practise.
V. 23. like] By this similitude Saint James intendeth to teach us that those who are hearers and not doers of the word, quickly forget what they have heard.
V. 25. looketh] The originall word signifieth an accurate and intentive looking upon a thing, bowing and stooping down to it. See Joh. 20. 5. 1 Pet. 1. 2. So that hereby we are to understand a diligent and intentive hearing or reading Gods word, and meditating thereon.
law] Chap. 2. 12. Thereby understand the whole word of God registred in the Scriptures Psal. 1. 2. which is called perfect, because it contains all things necessary to be believed or practised; and the law of libertie, because thereby we are born again to a new spirituall life, and so freed from the bondage and slavery of sinne, vers. 18.
continueth] That is, in the belief and practise thereof: so the words following import.
deed] Or, doing.
V. 26. seem] Flatters himself with a vain conceit and perswasion, that he is truely religious.
bridleth] Psal. 39. 1. It is a metaphor taken from unruly horses, which must be bridled and curbed, that they may be ruled.
vain] Notwithstanding all his boasting.
V. 27. before God] That is, which God requireth, as pleasing unto him.
world] Understand thereby both wicked men, unto whom we must not conforme our selves, Rom. 12. 2. as also the pollution or lusts of the world. See 1 Joh. 2. 15, 16.
CHAP. II.
Vers. 1. OF glory] Act. 7. 2. 1 Cor. 2. 8.
respect] Levit. 19. 15. Deut. 1. 17. & 16. 19. Prov. 24. 23. To respect persons is for mens outward condition in the world, to respect and honour some, as for their riches and the like, and neglect and contemn others, though equally or better deserving, as for their poverty and the like: and this is that fault which S. James warnes the converted Jewes to take heed of in this verse, and blames in them in the verses following.
V. 2. For if] A fault too common even in these dayes in many assemblies, wherein the poor are not allotted or allowed a seat to sit in.
assembly] Gr. synagogue.
V. 3. in a good place] Or, well, or seemly.
V. 4. Are ye not] Or, are you not condemned in your selves, that is, convinced in your own consciences, that ye doe evill in so doing? See Vers. 9.
judges] Or, are ye not herein ill-affected judges? or are yee not judges of your own evill reasonings? seeing by this your dealing it is plain that you respect persons.
V. 5. chosen] 1 Cor. 1. 26, 28.
rich in faith] Luk. 12. 21.
the] Or, that.
V. 6. despised the poor] 1 Cor. 11. 22.
V. 7. name] That is, the name of Christ, from which wee are called Christians.
by the which ye are called] Gr. which is called upon you.
V. 8. royall law] The law of loving our Neighbour as our selves is called the royall law, as high-wayes are called the Kings, that is, because they are common to all: So this law should be extended to all, whether poor or rich: there is no limitation in the law. Thou shalt love thy Neighbour, whosoever hee be, without respect of persons.
Thou shalt love thy Neighbour] Levit. 19. 18. Rom. 13. 9. Mat. 22. 39.
V. 9. respect to persons] Vers. 1.
V. 10. For whosoever, &c.] The Apostles meaning is this, viz. That suppose a man should keep the whole law in substance, except in some one particular, yet by allowing himself in this particular, thereby he manifests that he kept no precept of the law in obedience and conscience unto God; for if he did, then he would be carefull to keep every precept; thus much the words following import, and hereby he manifests that he is guiltie of all. Some conceive, that therefore such an one may be said to be guilty of all, because by allowing himselfe in any one sinne, thereby he lyes under that curse which is threatned against the transgressors of the law, Deut. 27. 26.
V. 11. he that said] Or, that law which said.
V. 12. law of liberty] See Chap. 1. 25.
V. 13. For he shall] Mat. 6. 15. & 18. 35.
and] Or, but.
rejoyceth] Or, glorieth.
judgement] Or, condemnation: that is, tho condemnation of Satan and sinne, because of those gracious promises which are made to mercifull men, Psal. 41. 1, &c. Matth. 5. 7. Luk. 6. 37.
V. 14. What] The drift and scope of the Apostle in the ensuing discourse is to prove, that neither the bare outward profession of faith, not that faith which is without works can justifie or save, but that it must be an operative or working faith, fruitfull in good works.
faith] That is, which is without works. And the interrogation (can &c) is a strong negation, as in the former clause (what doth it profit, &c)
V. 15. In this and the next two verses St. James compares that faith which is without works to the good words of him who wisheth well to a poore man, but doth nothing at all for him. This similitude stands thus: even as faire words where, no reliefe is given, do nothing profit the needy, naked, and hungry man: so neither a bare profession of faith, nor that faith which is without works can profit, that is, justifie or save.
V. 16. say unto them] 1 Joh. 3. 18.
warmed] Job 31. 20.
V. 17. dead] Not that works give life unto faith; or are, as some speak, the form of faith; for it is plain, that faith giveth life unto all good works that are acceptable unto God, as appeareth, Heb 11. 6. and through the whole course of that chapter, and from Hab. 2. 4. But such a faith is said to be dead in respect of the work or office of justifying and saving, that is, that it availeth nothing to them, as may appear by the former similitude; but is like a deed corps, which hath not power to produce any actions of life. Thus Abrahams body and Sara's womb are said to be dead, because they were unfit for generation, Rom 4. 19. And the reason thereof may be this, viz. because he that is destitute of good works, at least of a sincere resolution to walk in obedience, cannot by faith apprehend the promises of life; for though faith onelyonly apprehend the promises of life, yet these promises are made onelyonly to those who walk in sincere obedience. See Psal. 15. 1, &c.
alone] Gr. by it selfe.
V. 18. a man] That is, one that hath indeed a true justifying or saving faith.
may say] So one that saith, that he hath a true justifying and saving faith, and yet doth not manifest it by his works.
without thy works] Some copies reade, by thy works.
by my works] because an uniform, impartiall and universall obedience to Gods commandements, is a sure and certain token of a justifying faith, 1 Joh. 2. 3.
V. 19. Thou] Hereby it is evident that Saint James in this discourse doth not onelyonly speak of a bare profession of faith, or of a shew and shadow of faith, but of some kind which is true in its kind, though not justifying or saving; this is generally called an historicall or dogmaticall faith, and is nothing else but an assent unto the word of God as true in generall.
It is well] Yet not sufficient, and the reason hereof is taken from the faith of devils, whose faith is not sufficient to salvation, though they beleeve those truths which are contained in the word of God.
beleeve] Mat. 8. 29. Mark. 5. 7.
tremble] By reason, that by their faith they beleeve that judgment wherewith they shall be sentenced at the last day.
V. 20. dead] See Vers. 17.
V. 21. Was not] There were many other works performed by Abraham abundantly, testifying the truth of his faith; but the Apostle chuseth this above all other, because it was the most conspicuous work by which his faith was tryed, and God seemed to take especiall notice hereof, Gen. 22. 12.
V. 21. our father] That is, according to the flesh, because those to whom Saint James did write were the scattered Jewes, Chap. 1. 1.
justified] That is, say some, declaratively and in the sight of men, his works bearing witnesse of, or to his faith, and not causally and in respect of God; but because Saint James here disputes against those who looked to be justified by a faith separated from good workes, and that causally, and in the sight of God, it cannot stand with the scope of the Apostle, unlesse here by [justified] we understand that justification whereby we are justified causally and in the sight of God; the state of the question being, not whether we are justified declaratively, or in the sight of men by faith without good works; but, whether we are justified in the sight of God without works.
workes] That is, a working faith, for in this discourse or dispute works are not opposed to a justifying or saving faith, but to such a faith which hath not workes; so that we may well by [works] as a part for the whole, or the effect for the cause, understand here such a faith which hath works conjoyned with it. Besides, how could the Apostle conclude as he doth, vers. 23. that the Scripture was fulfilled, viz. that Abraham beleeved, and it was accounted to him for righteousnesse, from Abrahams being justified by works, when he offered his sonne Isaac, unlesse by workes here we understand a working faith? Did not the Apostle mean the same thing by works, vers. 21. and by faith, vers. 23? Hence it appeares, that there is no contradiction between Saint Paul, Rom. 4. 2. where he proves that Abraham was not justified by workes, and Saint James, who here affirmes that he was, although they expresse themselves diversly, disputing against adversaries of different dispositions: Saint Paul disputes against those who looked to be justified or saved by their own perfect or inherent righteousness: or workes, Saint James against those who looked to be saved by a faith without works; now there is a mean between these two extream opinions, wherein both agree, and that is, that justification is by a faith which hath works, or a working faith.
was not] There were many other workes performed by Abraham, abundantly testifying the truth of his faith; but the Apostle chuseth this above all other, because it was the most conspicuous work by which his faith was tryed, and God seemed to take especiall notice hereof, Gen. 22 12.
offered] Gen. 22. 9. That is, in readinesse of affection and full resolution, though not in reall act. See Heb. 11. 17.
V. 22. Seest thou] Or, thou seest.
wrought] Or, cooperated to his workes, that is, supported and directed him in the doing of them: Or which moved him to them. See Heb. 11. 17.
perfect] That is, declared to be perfect, even as it is said, that Gods power is perfected in weaknesse, 2 Cor. 12. 9. That is, declared to be so.
V. 23. fulfilled] It was fulfilled before, Gen. 15. 6. How then is it said here, that it was fulfilled at the oblation of Isaac, which was many yeares after? Thus; the truth of that which was verified before, was then again confirmed by a new and evident experiment; or it may be said to be fulfilled at Isaacs oblation, though fulfilled before, because Abraham was justified after the same manner through the whole course of his life. See Ver. 21.
Abraham] Gen. 15. 6. Rom. 4. 3. Gal. 3. 6.
friend] 2 Chron. 20. 7. Es. 41. 8.
V. 24. by workes] That is, working faith. See v. 21.
by faith] That is, which is alone, or without good workes. See Vers. 17.
V. 25. Rehab] Josh. 2. 1 &c. Heb. 11. 31.
by workes] That is, a working faith. See Vers. 21.
V. 26. spirit] Or, breath. No similitude must be stretched beyond its scope: Now the scope of the Apostle in this similitude is to shew, that faith without workes is dead, and not that works are the forme of, or give life unto faith, as the soule is the form of, and giveth life unto the body; for works cannot be the form of faith, seeing no outward thing can be the form of, or essentiall unto that which is internall; now works are outward, but the habit of faith internall. Some conceive, that the originall word signifieth breath, and then the similitude stands thus; even as the want of breath argues a dead body, so want of works a dead faith. dead] See Vers. 17.
CHAP. III.
Vers. 1. BE not] That is, let no man usurpe (as many imperiously do) authoritie to judge and censure others: that is, rashly and rigorously, Mat. 7. 1, &c. Luk. 6. 37, &c. Rom. 2. 1.
condemnation] Or, judgement. That is, punishment; as Mat. 23. 14. Mar. 12. 40. Luk. 20. 47.
V. 2. offend all] 1 King. 8. 46. Pro. 29.
If any man] Ecclus. 14. 1. & 19. 16. & 25. 8.
perfect] That is, endued with much wisdome and discretion; or else a sincere Christian indeed, Joh. 1. 47. though not absolutely perfect according to all parts and degrees of perfection.
bridle] See Chap. 1. 26.
whole] That is, all the members of his body: as his eyes, eares, &c. because it is easier to govern all other members then the tongue.
V. 3. bits in the horses mouthes] Psal. 32. 9.
V. 4. fierce winds] Or, strong.
V. 5. boasteth great things] Psal. 12. 3. & 73. 8.
a matter] Or, wood.
V. 6. world] That is, a mightie deale, or multitude, or heap: it commits a multitude of iniquitie by flattering, lying, swearing, slandering, &c.
amongst] Gr. in the midst.
whole] As a little fire doth a whole wood.
course] Gr. wheele. Or whole frame of nature, either with lust, anger, pride, or the like.
hell] That is, of the Devil. As Heaven is sometimes taken for God, whose throne is in heaven, Mat. 6. 9. Psal. 2. 4. & 11. 4. Esa. 66. 1. Mat. 5. 34. & 23. 22. Act. 7. 49.
V. 7. kind] Gr. nature.
mankind] Gr. nature of man.
V. 8. full] Psal. 140. 3.
deadly] That is, which brings death. Some think that herein Saint James alludes unto Psal. 140. 4.
V. 9. Therewith] Amongst other faults of the tongue the Apostle chiefly reproveth backbiting, speaking evill, and cursing of our neighbours, and that in them especially, who would seem godly and religious.
curse] Thereby understand all those vices of the tongue, whereby we offend against our neighbours; the chief being put or mentioned for all: as in the Negative precepts of the second Table of the Law.
the similitude of God] Gen. 1. 26.
V. 10. Out of one] The intention of the Apostle in this and the two next verses, is to shew, that blessing of God, and cursing our brethren, cannot stand well together.
V. 11. place] Or, hole.
V. 13. Who is wise] It is as if the Apostle had said; you perswade your selves that in censuring others you shew much wisedome and knowledge; but if there be that wisdome and knowledge in you as ye pretend, then shew it by your works without imperious, and rigid, and proud censuring your brethren. See vers. 17.
meeknesse of wisdome] That is, that meeknesse which is guided by true Christian wisdome.
V. 14. envying] Or, emulation.
glory not] Of your wisdome.
lie] Because true wisdome doth not consist with such bitter emulation and strife. So it is said, That he that faith that he hath no sinne, is a lier, 1 Joh. 1.
V. 15. This] Which those imperious censurers of other mens lives and actions pretended.
earthly] See Joh. 3. 12. 2 Cor. 5. 1. Phil. 2. 10. & 3. 19.
sensuall] Or, naturall. And not from the Spirit of grace, 1 Cor. 2. 14.
devilish] That is, that which the devil practises, Job 1. 10, 11. Rev. 12. 10.
V. 16. confusion] Gr. tumult, or unquietnesse.
V. 17. above] See Chap. 1. 17.
pure] See 2 Cor. 11. 2. Phil. 4. 8. Tit. 2. 5. 1 Pet. 3. 2. 1 Joh. 3. 3.
gentle] Or, patient. Act. 24. 4.
without partialitie] Or, without wrangling, or, without judging.
V. 18. fruit] That is, life eternall, which is the fruit of righteousnesse, not by way of merit, but of grace, Rom. 4. 4.
sown] Because the world perswadeth it self, that they are miserable which live peaceably; therefore the Apostle here pronounceth that they shal at length reap the harvest of a peaceable righteousnesse, Mat. 5. 9.
make peace] That is, who are not onelyonly of a peaceable disposition, but seek peace, Psal. 34. 15. 1 Pet. 3. 11. and labour to make peace between those who are at variance.
CHAP. IIII.
Vers. 1. VVArres] That is, those emulations, strifes, and contentions, whereof the Apostle had spoken, Chap. 3. 14. and not open warres, when as one Army is brought up against another; for there was no such thing between Christians in those times wherein Saint James wrote, though open warres and fightings arise and spring from the same fountaine.
fightings] Or, brawlings.
lusts] Or, pleasures. Called pleasures in the Originall, because of that delight or pleasure which men take in them.
warre] 1 Pet. 2. 11.
members] That is, in you, or in your members, because lusts exercise a dominion over the members of the body, making use of them for the compassing of that which they desire to bring to passe; and so they do over the faculties of the soul.
V. 2. ye kill] Some copies have, ye envy.
desire to have] Or, eagerly desire.
ye sight] See vers. 1.
lust] See vers. 1.
V. 3. Ye ask] In the former verse it is said, that they did not ask; why then is it said here, that they did aske? Thus: it is by way of supposition; as if the Apostle had said; viz. or suppose ye ask, yet ye receive not, because, &c.
amisse] Job 35. 12. Because to no good end, as the words following import.
lusts] Or, pleasures.
V. 4. Ye adulterers] There is a double adulterie mentioned in the Word of God; the one is usually called spirituall adulterie, whereby or when as a man or woman forsaking God, bestows his love upon the creature, or the world. See Jer. 13. 27. Ezek. 23. 44, 45. Hos. 2. 2. The other is usually called corporall adultery, whereof there are severall degrees; as first, adulterous thoughts, and inward burnings, Mat. 5. 28. 1 Cor. 7. 9. 2 Pet. 2. 20. Secondly, wanton words, Ephes. 4. 29. Thirdly, lascivious gestures, Prov. 5. 20. & 7. 13. Jer. 5. 8. Fourthly, the act it self, Deut. 23. 17. Levit. 19. 29. Some understand this place of the former; others, of the latter, which is the more probable opinion, because of the words following.
the friendship] 1 John 2. 15. Mat. 6. 24, 2 Cor. 6. 15.
V. 5. Scripture] Not in any particular place, or in so many words, though the sense may be gathered out of the Scriptures: Some conceive that the Apostle relates to Gen. 6. 5. and 8. 21. others to Numb. 11. 29.
The spirit] If we understand by [spirit] the spirit of a man unregenerate, as some do, then the last clause must be rendred, [lusteth to envy] that is, inciteth, or putteth on, or moveth earnestly unto envie, and the like: but if by [spirit] we understand here the Spirit of God, which is the more probable opinion, because that clause [dwelleth in us] is often attributed to the Spirit of God, Exod. 25. 8. & 29. 4. Rom. 8. 11. 1 Cor. 11. 16. then that last clause must be understood of the Spirit of God, striving and fighting against envie. See Gal. 5. 17. The Greek preposition many times signifies against; as Luk. 20. 19. Heb. 12. 4.
to envy.] Or, enviously.
V. 6. God resisteth] Prov. 3. 34. 1 Pet. 5. 5. Psal. 101. 5.
V. 7. God] Who best knows how to bestow his gifts for your good. This rule is here prescribed as a means to beat down, and bring in subjection the high thoughts of envy and emulation.
resist the devill] Ephes. 4. 27.
V. 8. Draw nigh] By faith, obedience and servent prayer.
he will] In mercy, and his gifts.
cleanse] Esay 1. 16.
hands] Understand hereby the whole body; it is usuall to put the part for the whole.
double] See Chap. 1. 8.
V. 10. Humble your selves] Job 22. 29. Luke 23. 12. 1 Pet. 5. 6.
V. 11. judgeth] Mat. 7. 1. Rom. 12. 1. 1 Cor. 4. 5.
law] Because by his evill speaking and judging of his neighbour, he doth in deed, though not in word, speak evil of, and judge the Law, which hath forbid it. Levit. 19. 16. Psal. 138. 6.
V. 12. who art thou] Rom. 14. 4, & 10.
V. 13. Go to now] Prov. 27. 1.
V. 14. Whereas] Psal. 103. 14, &c.
it is] Or, for it is.
V. 15. If the Lord] 1 Cor. 4. 19. Act. 8. 21.
V. 16. boastings] That is, in your presumptions that ye shall live long, and gain much.
evill] 1 Cor. 5. 6. Because hereby ye manifest that ye neither think of Gods providence, or the brevity, or uncertainty of your own lives.
V. 17. sinne] That is, a greater sinne, and so consequently deserve greater punishment. See Luk. 12. 47. Matth. 11. 20, &c. John 9. 41. & 15. 22-24. Rom. 1. 20, &c. and 2. 23.
CHAP. V.
Vers. 1. RIch] Saint James threatneth not all rich men, but such onelyonly who made not either a right use of their riches, vers. 2, 3. because they did hoard up, and not distribute them to the necessities of their brethren; or else abused them to oppression, vers. 4. and 6. or to luxury, vers. 5.
miseries] Luk. 16. 23.
V. 2. corrupted] Or, rotted.
V. 3. cankered] Or, grown rusty.
a witnesse] Matth. 10. 18. & 23. 31. & 24. 14. Mark 1. 44.
eat] That is, the abuse of your riches shall be like fuell to put on fire the wrath of God against you. Some conceive that Saint James intends hereby that their carking for riches should consume them, or shorten their dayes. See Mat. 6. 25, &c.
treasure] It is as if the Apostle had said, viz. ye thought that ye had provided for many years, Luk. 12. 19. and it is true, ye have done it, but it is a treasure of wrath, Rom. 2. 5. Some understand the place as if hereby the Apostle condemned their folly in heaping up riches in the last times, or in their lusts, and therefore not likely to enjoy them.
V. 4. the hire of the labourers] Job 31. 38, &c. Lev. 19. 13. Deut. 24. 15.
crieth] Though all sinne deserves Gods wrath, yet some especially are called, for their greatnesse, crying sinnes, because they crie unto God for sudden vengeance, and as it were violently force God unto it: thus bloud, Gen. 4. 10. the sinnes of Sodom, Gen. 18. 20. & 19. 13. oppression, Job 31. 34. and the keeping of the wages of the hirelings, here.
sabaoth] Or, hosts; or, armies. So God is often styled, because all creatures are his armies, and are readie to execute his will at his command. Esa. 1. 9. Jet. 11. 20. Rom. 9. 29.
V. 5. nourished] Or, pampered.
in a day] That is, say some, unto the day of slaughter, as if here were an allusion unto the fatting of beasts for slaughter: or, as others conceive [in the day] that is, as in a day of feasting, Prov. 7. 14. Esa. 22. 13. because at such times there is usually made a slaughter of beasts; this these rich men did daily. See Luk. 16. 19.
V. 7. Be patient] Or, be long patient, or suffer with long patience. 2 Tim. 2. 3. Heb. 6. 12.
early and latter raine] Deut. 11. 14.
V. 8. stablish] By meditating upon that crown of glory which is laid up for you. See 2 Tim. 4. 6, &c.
for the coming] Job 19. 25.
nigh] The time of suffering in this life is but short; but for a moment in comparison of that eternity of glory, which the faithfull shall enjoy hereafter. Hence it is said that the coming of the Lord draweth nigh; Yet a little while, and he that cometh will come. Rev. 22. 20.
V. 9. Grudge not] Or, groan, or grieve not. Hereby S. James forbids not all grieving for, or sensiblenesse of afflictions, or a groaning and sighing for the day of our redemption; but that groaning, grieving, or inward complaining and crying for vengeance, which is joyned with impatiency and murmuring against God.
condemned] That is, lest God chastise and punish you for it.
judge] That is, Christ. See John 5. 22. Acts 10. 34. & 17. 31. 2 Cor. 5. 10. 2 Tim. 4. 8.
standeth] It is a proverbiall speech, whereby the nearnesse of a thing is denoted. See Gen. 4. 7. Mat. 24. 33. Mark 13. 24. The judge, &c. that is, he is nigh at hand. See vers. 8.
V. 10. Take my brethren] Heb. 13. 7.
of suffering affliction] Gr. of suffering evill.
V. 11. happy] Chap. 1. 12.
end] That is, how God rewarded his patience, or what end God gave unto it. See Job 41. 10.
pitifull] Gr. of many bowels. Even as a tender mother hath her bowels moved when her childe is to suffer. See 1 King. 3. 26. Luk. 1. 78.
V. 12. Swear not] Matth. 5. 34. & 23. 15, 28. Saint James doth not forbid all swearing, as unlawfull; see Deut. 6. 13. Esa. 65. 16. Jer. 12. 16. Rom. 9 1, 2. 2 Cor. 1. 13. Phil. 1 8. Heb. 6. 16. but rash and customary swearing, too usuall (it seems) in his time. Some conceive, that the Apostle forbids onelyonly swearing by the creature. Or, do not above all things, through impatience, be moved to take Gods Name in vain.
let your] That is, that which ye have to affirme, affirme it simply, without an oath; and that which ye have to deny, deny simply, without an oath.
lost ye fall] Exod. 20. 7. See vers. 9.
condemnation] Some Copies read, hypocrisie.
V. 13. Is any amongst you afflicted] Or, doth any amongst you suffer evill.
afflicted] He shews the best remedy against all affliction, viz. prayers. See Job 16. 12. Psal. 77. 8.
psalmes] Ephes. 5. 19, 20.
V. 14. sick] Or, weak.
elders] That is, those who had the gift of healing by miracle, which was given to some in those Primitive times. See Mark 6. 13. & 16. 18. 1 Cor. 12. 9.
pray] Gen. 20. 9. That God would be pleased to pardon his sinnes, and restore his health.
anointing] This was an extraordinary signe of that extraordinary manner of healing by miracle, and not an ordinary sign of any sacrament under the Gospel.
in the name] That is, by calling on the Name of the Lord.
V. 15. of faith] Which proceedeth from faith; or made in faith. See Chap. 1. 6.
save] See Mat. 9. 22. Mark 5. 23, Luk. 8. 36.
raise] See Mat. 9. 5, &c. Mark 9. 27. Luk. 8. 54. John 5. 8.
if he have] It is not the Apostles intention by this conditionall speech, to intimate, as if any man was without sinne; See 1 John 1. 13. but here he speaks of such speciall sinnes, for which God doth often lay sicknesse upon men. See John 5. 14. 1 Cor. 10. 5. & 1 Cor. 11. 30.
V. 16. Confesse] Some understand it of forgiving one another, but the Originall is no where found in that sense; it is applyed to confessing of sinnes, Mat. 3. 6. Mark 1. 5. Acts. 19. 18. and so here.
one to another] That is, say some, to those Elders which were to be sent for; but others more probably of all the faithfull, whether Pastors or people, though chiefly the Pastors, it being presumed; that they are best able to comfort them, who finde any sinne lie heavie upon their soule, and to assist, them with their prayers.
pray] Ephes. 6. 8. 1 Tim. 2. 1, 2.
effectuall] Or, vehement, or, earnest.
righteous] Joh. 9. 31.
V. 17. passions] Act. 14. 15.
he prayed] 1 Kings 17. 1.
earnestly] Or, in his prayer.
six moneths] Luke 4. 25.
V. 18. be prayed] 1 Kings 18. 42, 45.
V. 19. if any of you] Mat. 18. 15.
erre] As a wandring traveller doth out of his way.
truth] That is, of the Gospel; either in faith or manners. See vers. 20.
convert] That is, the means or instrument, through Gods blessing, of converting him.
V. 20. hide a multitude of sinnes] Some understand this clause of the sinnes of the converting; as of Gods rewarding out of promise and mercy those who take paines to convert others; see 2 Cor. 2. 15. Others of the sinnes of the converted, whose sinnes the converting are said to hide, because they are a means of Gods hiding and not imputing them unto them.