ANNOTATIONS ON THE GENERAL EPISTLE OF JAMES

THE ARGUMENT

The author of this epistle was the apostle James, not the son of Zebedeus, and the brother of John, Matt. 10:2. (as some have supposed) who was slain not long after our Savior Christ’s ascension, Acts 12:2. but James the son of Alpheus, Matt. 10:3. called James the less, Mark 15:40. and the brother of the Lord, Gal. 1:19. commended for a principal pillar in the Church of God, Gal. 2:9. who abiding at Jerusalem after that most of the apostles were departed thence, as bearing a more special care and charge of his own nation, the Jewish people, wrote this epistle in general to such of them, as were dispersed into several countries and provinces abroad: And it is probable, that he wrote it after sundry of Saint Paul’s epistles, and in particular of those two to the Romans, and to the Galatians: And observing how many professing the faith of Christ, perverted that wholesome and comfortable doctrine by him in those epistles delivered, concerning free justification by faith without works; taking thereby occasion to neglect the practice of good works, he presses the necessity of them, for the justification of sound and sincere profession. In the course of this epistle, first, he persuades them to patience, cheerfulness, and wise carriage under the cross, and a sanctified use thereof. Secondly, to show the soundness of their profession, and the sincerity of their faith, by an exemplary course of life, in the practice of all Christian duties, and fruitfulness in well-doing. Thirdly, dissuades from censorious taxing of others, and bitter contentions with them, either by foul language, or injurious courses. Fourthly, denounces God’s judgments against the rich, cruelly oppressing the poor. Fifthly, exhorts the faithful to patient carriage under such oppressions, and to a Christian demeanor, answerable to their several estates, and conditions, and a brotherly care of the spiritual welfare, one of another, wherewith he closes his epistle.

CHAPTER 1

Verse 1. {James} There being two of this name, viz. James the son of Zebede, and James the son of Alpheus, Matt. 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 Acts 12:2.

{servant} See Rom. 1:1.

{scattered} Or, in dispersion.

{greeting} Acts 15:23. 2 John 10, 11.

V. 2. {joy} Matt. 5:11, 12. 2 Cor. 12:10. Heb. 10:34. 1 Pet. 4:13. That is, be so far 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, Acts 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. Luke 8:13. Acts 20:19. 1 Cor. 10:13. Gal. 4:14. 1 Pet. 1:6. & 4:12. whereby the soundness 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 3. David, Ps. 73. & Jer. 12:1. but that faith being proved to be sound through affliction, does work it, because thereby it is experimentally assured of God’s gracious presence and assistance in afflictions, and deliverance out of them.

V. 4. {perfect} That is, be patient unto the end, Matt. 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. {wisdom} Though all true wisdom be from God, yet here more particularly we are to understand that spiritual wisdom, whereby Christians may be enabled rightly to judge of the author, causes, and fruits of afflictions; for want whereof many of God’s children have murmured against God, and fainted under them, Job 3:1. Ps. 73:2. Jer. 12:1. & 20:8. Unto this Christians are directed, Heb. 12:5–12.

{let him ask of God} Matt. 7:7. & 21:22. Luke 11:9.

{liberally} The original word in the first notation thereof signifies simply, or singly, or sincerely; that is, without any mixture of by-respects, or without hypocrisy; so 2 Cor. 1:12. & 11:3. Eph. 6:5. Col. 3:22. But because those who give with a single and sincere heart, give liberally according to their ability: hence consequently, or in a secondary sense, it signifies liberally. So Rom. 12:8. 2 Cor. 8:2. & 9:11, 13.

{upbraideth} When he gives to those who ask; though he does to those who unthankfully abuse his blessings, not walking worthy of them, Isa. 1:2, &c. & 5:1, &c. Jer. 2:4.

V. 6. {in faith} That is, resting upon God’s power, whereby he is able; and upon his truth, whereby he will be faithful; and upon his goodness and mercy through his Son Jesus Christ, whereby he will be ready to make good his promises for the hearing of those who call upon him, John 16:23. Mark 11:24.

{wavering} That is, not doubting, disputing, or calling into question the former attributes of God, Matt. 21:21. See Acts 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 does not reject a weak faith whilst it cannot be without doubting. See Matt. 17:20. Mark 23:24. Ps. 31:22.

{like a wave} By this similitude Saint James illustrates the property of a wavering-minded man. As the waves of the sea through tempestuous winds 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} Persuade himself as many vainly do, that he shall receive anything, because he has no promise for it: notwithstanding God out of his general providence and goodness, whereby he causes the sun to shine, and rain to fall upon the wicked, Matt. 5:45. often bestows temporal blessings upon them.

V. 8. {double minded} ch. 4:8. Whom he styled wavering, and compared to a wave of the sea, driven with the wind, 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 ways; that is, practices, courses, and undertakings.

V. 9. {low degree} That is, who is afflicted with poverty, disgrace, or any kind of calamity.

{rejoice} Or, glory.

{exalted} That is, in that he is rich in faith and the knowledge of God, and highly honored to be the son of God by grace and adoption.

V. 10. {low} That is, in his humility: because God has given him an humble and lowly heart notwithstanding his riches and honors.

{for} Here and in the next verse Saint James shows by what means God does work humility in rich and honorable men endued with faith: viz. by putting into their hearts a serious consideration of their own instability & vanity, & of all those outward comforts which they enjoy, Ps. 103:15. Isa. 40:6, &c. 1 Pet. 1:24. Luke 12:20, &c. & 16:19.

{as the flower of the grass} Isa. 40:6. 1 Pet. 1:24. Job 14:2. Ps. 10:2. & 103:15.

V. 11. {ways} Whatsoever he studies, purposes, or practices, shall perish. See Ps. 1:3.

V. 12. {Blessed is the man} Ps. 94:12. Job 5:17. Matt. 5:10, &c.

{endureth} It is thought to be a military word taken from undaunted soldiers, who courageously 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 wills to God’s, without fainting, murmuring, or repining.

{temptation} Affliction, whereby he is tried. See vers. 2.

{when} Or, being, [is] made, or found proof, or, sound.

{tried} Rev. 2:10. It is a metaphor taken from metals, whose truth and goodness are used to be tried, and their dross purged from them, by fire: Ps. 66:10. Prov. 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 Ps. 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. Acts 15:10, 11.

{evil} Or, evils.

{tempteth} That is, by inciting and moving them to sin; for God wills it not. See Ps. 5:5. Isa. 65:12. Zech. 8:17. Zeph. 3:5. Though he does for the proof and trial of their faith, constancy and patience, Gen. 22:1. Deut. 13:1, &c.

V. 14. {But} Here S. James shows the source, original, and fountain of all temptation unto sin; viz. that natural corruption which we brought into the world with us, Ps. 51. 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 ways, whereby lust tempts unto sin. 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 entertains those evil motions with consent and delight, which lust has stirred up.

{bringeth forth sin} That is, in outward act and deed; and therefore though lust be not such a sin, yet it may be, and is properly sin. 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 travelers, when they go out of the way, Ps. 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 author of sin; and the reason is, because God is the author of all good: now if he should likewise be the author of sin 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 Matt. 5:34. John 19:11. Matt. 21:25. John 3:27.

{Father of lights} So called, first, because he is in himself light, 1 John 1:5. Secondly, and that chiefly here, because he is the fountain of all wisdom and knowledge, see vers. 5. John 1:19. and every other good and perfect gift.

{variableness} 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 man’s regeneration.

{will} That is, out of his good pleasure, and not for any merit in man. See Rom. 9:11. Eph. 1:9. Phil. 2:15. 2 Tim. 1:9. John 1:13.

{with the word} Or, by. Eph. 1:13. Col. 2:5. See Rom. 10:14. 1 Pet. 1:23.

{a kind of firstfruits} Herein S. James alludes unto the first-fruits under the law, which were certain handfuls of first ripe corn, and so consequently of the best, which they were to offer unto God. See Lev. 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 faithful, who are called the first-fruits, because of their dignity and excellency above all men; being separated out of the world, Eph. 1:4. 1 Pet. 2:9. and consecrated to God.

{creatures} Of men. See Mark 16:15.

V. 19. {slow to speak} Prov. 17:27.

{slow to wrath} Titus 1:7.

V. 20. {wrath of man} That is, the unadvised and immoderate wrath of man.

{righteousness} That is, that which is right in God’s sight: it rather leads him to that which is unlawful.

V. 21. {lay} Gr. laying aside, or, putting off, &c. Heb. 12:1. Col. 1:8. 1 Pet. 2:1.

{filthiness} That is, all manner of sin, so called from the polluting nature thereof: hence sin is compared unto those things which are most filthy and loathsome: as to the vomit of a dog, and the mire of a hog, 2 Pet. 2:22.

{superfluity} Or, remainder.

{receive} As good ground. See Matt. 13:8, 23. Matt. 4:8. [unclear]

{engrafted} Rather, the implanted word. It is an allusion to the sowing and planting of seeds, herbs or young trees, wherein faithful ministers are compared to planters. See 1 Cor. Those who translate the original [engrafted] suppose that it is a metaphor taken from the art of engrafting twigs into a stock, who turn the stock into their own nature.

V. 22. {be ye doers of the word} Matt. 7:21. Rom. 2:13. Luke 11:28. John 13:17. 1 John 2:4.

{deceiving} By false conclusions and inferences, as if it were sufficient to hear without practice.

V. 22. {like} By this similitude, S. James intends to teach us that those, who are hearers and not doers of the word, quickly forget what they have heard.

V. 25. {looketh} The original word signifies an accurate and attentive looking upon a thing, bowing and stooping down to it. See John 20:5. 1 Pet. 1:2. So that hereby we are to understand a diligent and attentive hearing, or reading God’s Word, and meditating thereon.

{law} ch. 2:12. Thereby understand the whole Word of God registered in the Scriptures, Ps. 1:2. which is called perfect, because it contains all things necessary to be believed or practiced; and the law of liberty, because thereby we are born again to a new spiritual life, and so freed from the bondage and slavery of sin, vers. 18.

{continueth} That is, in the belief and practice thereof: so the words following import.

{deed} Or, doing.

V. 26. {seem} Flatters himself with a vain conceit and persuasion, that he is truly religious.

{bridleth} Ps. 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. 17. {before God} That is, which God requires, as pleasing unto him.

{world} Understand thereby both wicked men, unto whom we must not conform ourselves, Rom. 12:2. as also the pollution or lusts of the world. See 1 John 2:15, 16.

CHAPTER 2

Verse 1. {Of glory} Acts 7:2. 1 Cor. 2:7.

{respect} Lev. 19:15. Deut. 1:17. & 16:19. Prov. 24:23. To respect persons is for men’s outward condition in the world, to respect and honor 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 warns the converted Jews 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 days 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 yourselves, that is, convinced in your own consciences, that you do evil in so doing? See vers. 9.

{judges} Or, are ye not herein ill-affected judges? or are ye not judges of your own evil reasonings? seeing by this your dealing it is plain that you respect persons.

V. 5. {chosen} 1 Cor. 1:26, 28.

{rich in faith} Luke 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 we are called Christians.

{by the which ye are called} Gr. which is called upon you.

V. 8. {royal law} The law of loving our neighbor as ourselves is called the royal law, as highways are called the king’s, 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 neighbor, whosoever he be, without respect of persons.

{Thou shalt love thy neighbour} Lev. 19:18. Rom. 13:9. Matt. 22:39.

V. 9. {respect to persons} Vers. 1.

V. 10. {For whosoever, &c.} The apostle’s 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 careful to keep every precept: thus much these words following import, and hereby he manifests that he is guilty of all. Some conceive, that therefore such an one may be said to be guilty of all, because by allowing himself in any one sin, thereby he lies under that curse which is threatened 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 ch. 1:25.

V. 13. {For he shall} Matt. 6:15. & 18:35.

{and} Or, but.

{rejoiceth} Or, glorieth.

{judgment} Or, condemnation: that is, the condemnation of Satan and sin, because of those gracious promises which are made to merciful men, Ps. 31 [unclear], &c. Matt. 5:7. Luke 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, nor that faith which is without works can justify or save; but that it must be an operative or working faith, fruitful 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, Saint James compares that faith, which is without works, to the good words of him who wishes well to a poor man, but does nothing at all for him. This similitude stands thus; even as fair words, where no relief 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, justify or save.

V. 16. {say unto them} 1 John 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 gives life unto all good works that are acceptable unto God, as appears, 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 avails nothing to them, as may appear by the former similitude; but it is like a dead corpse, which has not power to produce any actions of life. Thus Abraham’s 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 only apprehend the promises of life, yet these promises are made only to those who walk in sincere obedience. See Ps. 15:1, &c.

{alone} Gr. by itself.

V. 18. {a man} That is, one that has indeed a true justifying or saving faith.

{may say} So one that says, that he has a true justifying and saving faith, and yet does not manifest it by his works.

{without thy works} Some copies read, by thy works.

{by my works} Because an uniform, impartial and universal obedience to God’s commandments, is a sure and certain token of a justifying faith, 1 John 2:3.

V. 19. {Thou} Hereby it is evident that S. James in this discourse does not only speak of a bare profession of faith, or of a show and shadow of faith, but of some kind which is true in its kind, though not justifying or saving; this is generally called an historical or dogmatical faith, and is nothing else but an assent unto the Word of God as true in general.

{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 believe those truths which are contained in the Word of God.

{believe} Matt. 8:29. Mark 5:7.

{tremble} By reason, that by their faith they believe that judgment wherewith they shall be sentenced at the last day.

V. 20. {dead} See Verse 17.

V. 21. {was not} There were many other works performed by Abraham abundantly, testifying the truth of his faith; but the apostle chooses this above all other, because it was the most conspicuous work by which his faith was tried, and God seemed to take special notice hereof, Gen. 22:12.

{our father} That is, according to the flesh, because those to whom S. James did write were the scattered Jews, ch. 1:1.

{justified} That is, say some, declaratively and in the sight of men, his works bearing witness of, or to his faith, and not causally and in respect of God; but because S. James here disputes against those who looked to be justified by a faith separated from good works, and that causally, and in the sight of God; it cannot stand with the scope of the apostle, unless here by [justified] we understand that justification whereby we are justified causally 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.

{works} 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 has not works; 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 has works conjoined with it. Besides, how could the apostle conclude as he does, verse 23. that the Scripture was fulfilled, viz. that Abraham believed, and it was accounted to him for righteousness, from Abraham’s being justified by works, when he offered up his son Isaac, unless by works 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 appears, that there is no contradiction between Saint Paul, Rom. 4:2. where he proves that Abraham was not justified by works, and Saint James, who here affirms, that he was, although they express themselves diversely, 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 works; Saint James against those who looked to be saved by a faith without works; now there is a mean between these two extreme opinions, wherein both agree, and that is, that justification is by a faith which has works, or a working faith.

{offered} Gen. 22:9. That is, in readiness of affection and full resolution, though not in real act. See Heb. 11:17.

V. 22. {Seest thou} Gr. thou seest.

{wrought} Or, cooperated to his works, 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 God’s power is perfected in weakness, 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 years 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 Isaac’s oblation, though fulfilled before, because Abraham was justified after the same manner through the whole course of his life. See Vers. 21.

{Abraham} Gen. 15:6. Rom. 4:3. Gal. 3:6.

{friend} 2 Chron. 20:7. Isa. 41:8.

V. 24. {by works} That is, working faith. See vers. 21.

{by faith} That is, which is alone, or without good works. See Vers. 17.

V. 25. {Rahab} Josh. 2:1, &c. Heb. 11:31.

{by works} That is, a working faith. See Vers. 22.

V. 26. {spirit} Or, breath. No similitude must be stretched beyond its scope: Now the scope of the apostle in this similitude is to show, that faith without works is dead, and not that works are the form of, or give life unto faith, as the soul is the form of, and gives life unto the body; for works cannot be the form of faith, seeing no outward thing can be the form of, or essential unto that which is internal; now works are outward, but the habit of faith internal. Some conceive, that the original word signifies 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.

CHAPTER 3

Verse 1. {Be not} That is, let no man usurp (as many imperiously do) authority to judge and censure others: that is, rashly, rigorously, Matt. 7:1, &c. Luke 6:37, &c. Rom. 2:1.

{condemnation} Or, judgment. That is, punishment; as Matt. 23:14. Mark 12:40. Luke 20:47.

V. 2. {offend all} 1 Kings 8:46. Prov. 29.

{If any man} Ecclus. 14:1. & 19:16. & 25:8.

{perfect} That is, endued with much wisdom and discretion; or else a sincere Christian indeed, John 1:47. though not absolutely perfect according to all parts and degrees of perfection.

{bridle} See ch. 1:26.

{whole} That is, all the members of his body: as his eyes, ears, &c. because it is easier to govern all other members than the tongue.

V. 3. {bits in the horses' mouths} Ps. 32:9.

V. 4. {fierce winds} Or, strong.

V. 5. {boasteth great things} Ps. 12:3. & 37:8.

{a matter} Or, wood.

V. 6. {world} That is, a mighty deal, or multitude, or heap: it commits a multitude of iniquity by flattering, lying, swearing, slandering, &c.

{among} Gr. in the midst.

{whole} As little fire does a whole wood.

{course} Gr. wheel. 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, Matt. 6:9. Ps. 2:4. & 11:4. Isa. 66:1. Matt. 5:34. & 23:22. Acts 7:49.

V. 7. {kind} Gr. nature.

{mankind} Gr. nature of man.

V. 8. {full} Ps. 140:3.

{deadly} That is, which brings death. Some think that herein Saint James alludes unto Ps. 140:4.

V. 9. {Therewith} Amongst other faults of the tongue the apostle chiefly reproves backbiting, speaking evil, and cursing of our neighbors, 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 neighbors, 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 show, 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 persuade yourselves that in censuring others you show much wisdom and knowledge; but if there be that wisdom and knowledge in you as you pretend, then show it by your works, without imperious, and rigid, and proud censuring your brethren. See vers. 17.

{meekness of wisdom} That is, that meekness which is guided by true Christian wisdom.

V. 14. {envying} Or, emulation.

{glory not} Of your wisdom.

{lie} Because true wisdom does not consist with such bitter emulation and strife. So it is said, That he that saith, that he hath no sin, is a liar, 1 John 1.

V. 15. {This} Which those imperious censurers of other men’s lives and actions pretended.

{earthly} See John 3:12. 2 Cor. 5:1. Phil. 2:10. & 3:19.

{sensual} Or, natural. And not from the Spirit of grace, 1 Cor. 2:14.

{devilish} That is, that which the devil practices, Job 1:10, 11. Rev. 12:10.

V. 16. {confusion} Gr. tumult, or unquietness.

V. 17. {above} See ch. 1:17.

{pure} See 2 Cor. 11:2. Phil. 4:8. Titus 2:5. 1 Pet. 3:2. 1 John 3:3.

{gentle} Or, patient. Acts 24:4.

{without partiality} Or, without wrangling; or, without judging.

V. 18. {fruit} That is, life eternal, which is the fruit of righteousness, not by way of merit, but of grace, Rom. 4:4.

{sown} Because the world persuades itself, that they are miserable which live peaceably; therefore the apostle here pronounces, that they shall at length reap the harvest of a peaceable righteousness, Matt. 5:9.

{make peace} That is, who are not only of a peaceable disposition, but seek peace, Ps. 34:15. 1 Pet. 3:11. and labor to make peace between those who are at variance.

CHAPTER 4

Verse 1. {Wars} That is, those emulations, strifes, and contentions, whereof the apostle had spoken, ch. 3:14. and not open wars, 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 wars and fightings arise and spring from the same fountain.

{fightings} Or, brawlings.

{lusts} Or, pleasures. Called pleasures in the original, because of that delight or pleasure which men take in them.

{war} 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 pass; 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 fight} 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 ask? Thus it is by way of supposition; as if the apostle had said, viz. or suppose ye ask, yet you receive not, because, &c.

{amiss} Job 35:12. Because to no good end, as the words following import.

{lusts} Or, pleasures.

V. 4. {Ye adulterers} There is a double adultery mentioned in the Word of God; the one is usually called spiritual adultery, 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 corporal adultery whereof there are several degrees; as first, adulterous thoughts, and inward burnings, Matt. 5:28. 1 Cor. 7:9. 2 Pet. 2:20. Secondly, wanton words, Eph. 4:29. Thirdly, lascivious gestures, Prov. 5:20. & 7:13. Jer. 5:8. Fourthly, the act itself, Deut. 23:17. Lev. 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. Matt. 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. & 8:21. others to Num. 11:29.

{The Spirit} If we understand by [spirit] the spirit of a man unregenerate, as some do, then the last clause must be rendered, [lusteth to envy] that is, incites, or puts on, or moves earnestly unto envy, 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 clause must be understood of the Spirit of God, striving and fighting against envy. See Gal. 5:17. The Greek preposition many times signifies against; as Luke 20:19. Heb. 12:4.

{to envy} Or, enviously.

V. 6. {God resisteth} Prov. 3:34. 1 Pet. 5:5. Ps. 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 devil} Eph. 4:27.

V. 8. {Draw nigh} By faith, obedience, and fervent prayer.

{he will} In mercy, and his gifts.

{cleanse} Isa. 1:16.

{hands} Understand hereby the whole body: it is usual to put the part for the whole.

{double} See ch. 1:3.

V. 10. {Humble yourselves} Job 22:29. Luke 23:12. 1 Pet. 5:6.

V. 11. {judgest} Matt. 7:1. Rom. 12:1. 1 Cor. 4:5.

{law} Because by his evil speaking and judging of his neighbor, he does in deed, though not in word, speak evil of and judge the law, which has forbidden it. Lev. 19:16. Ps. 138:6.

V. 12. {who art thou} Rom. 14:4, 10.

V. 13. {Go to now} Prov. 27:1.

V. 14. {whereas} Ps. 103:14, &c.

{it is} Or, for it is.

V. 15. {If the Lord} 1 Cor. 4:19. Acts 8:21.

V. 16. {boastings} That is, in your presumptions that you shall live long; and gain much.

{evil} 1 Cor. 5:6. Because hereby you manifest that you neither think of God’s providence, or the brevity, or uncertainty of your own lives.

V. 15. {sin} That is, a greater sin, and so consequently deserve greater punishment. See Luke 12:47. Matt. 11:20, &c. John 9:41. & 15:22–24. Rom. 1:20, &c. and 2:23.

CHAPTER 5

Verse 1. {Rich} Saint James threatens not all rich men, but such only who made not either a right use of their riches, v. 2, 3. because they did hoard up, and not distribute them to the necessities of the brethren; or else abused them to oppression, v. 4. & 6. or to luxury, v. 5.

{miseries} Luke 16:23.

V. 2. {corrupted} Or, rotted.

V. 3. {cankered} Or, grown rusty.

{a witness} Matt. 10:18. and 23:31. and 24:14. Mark 1:44.

{eat} That is, the abuse of your riches shall be like fuel to put on fire the wrath of God against you. Some conceive, that S. James intends hereby that their carking for riches should consume them, or shorten their days. See Matt. 6:25, &c.

{treasure} It is as if the apostle had said, viz. You thought that you had provided for many years, Luke 12:19. and it is true, you have done it, but it is a treasure of wrath, Rom. 2:5. Some understand the place, as if thereby 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 sin deserves God’s wrath, yet some especially are called, for their greatness, crying sins, because they cry unto God for sudden vengeance, and as it were violently force God unto it: thus blood, Gen. 4:10. the sins 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 ready to execute his will at his command, Isa. 1:9. Jer. 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. Isa. 22:13. because at such times there is usually made a slaughter of beasts; this, these rich men did daily. See Luke 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 rain} 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 faithful shall enjoy hereafter. Hence it is said, that the coming of the Lord draws 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 sensibleness of afflictions, or a groaning & sighing for the day of our redemption; but that groaning, grieving, or inward complaining and crying for vengeance, which is joined with impatience 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 proverbial speech, whereby the nearness of a thing is denoted. See Gen. 4:7. Matt. 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 evil.

V. 11. {happy} ch. 1:12.

{end} That is, how God rewarded his patience, or what end God gave unto it. See Job 41:10.

{pitiful} Gr. of many bowels. Even as a tender mother has her bowels moved, when her child is to suffer. See 1 Kings 3:26. Luke 1:78.

V. 12. {Swear not} Matt. 5:34. & 23:15, 28. Saint James does not forbid all swearing, as unlawful; see Deut. 6:13. Isa. 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 usual (it seems) in his time. Some conceive, that the apostle forbids only swearing by the creature. Or, do not above all things, through impatience, be moved to take God’s name in vain.

{let your} That is, that which you have to affirm, affirm it simply, without an oath; and that which you have to deny, deny it simply, without an oath.

{lest ye fall} Exod. 20:7. See vers. 9.

{condemnation} Some copies read, hypocrisy.

V. 13. {Is any among you afflicted} Or, doth any amongst you suffer evil.

{afflicted} He shows the best remedy against all afflictions, viz. prayers. See Job 16:12. Ps. 77:8.

{psalms} Eph. 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. 20:7. That God would be pleased to pardon his sins, and restore his health.

{anointing} This was an extraordinary sign 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 proceeds from faith, or made in faith. See ch. 1:6.

{save} See Matt. 9:22. Mark 5:23. Luke 8:36.

{raise} See Matt. 9:5, &c. Mark 9:27. Luke 8:54. John 5:8.

{if he have} It is not the apostle’s intention by this conditional speech, to intimate, as if any man was without sin; see 1 John 1:13. but here he speaks of such special sins, for which God does often lay sickness upon men. See John 5:14. 1 Cor. 10:5. & 1 Cor. 11:30.

V. 16. {confess} Some understand it of forgiving one another, but the original is nowhere found in that sense; it is applied to confessing of sins, Matt. 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 faithful, whether pastors or people, though chiefly the pastors, it being presumed, that they are best able to comfort them, who find any sin lie heavy upon their soul, and to assist them with their prayers.

{pray} Eph. 6:8. 1 Tim. 2:1, 2.

{effectual} Or, vehement, or, earnest.

{righteous} John 9:31.

V. 17. {passions} Acts 14:15.

{he prayed} 1 Kings 17:1.

{earnestly} Or, in his prayer.

{six months} Luke 4:25.

V. 18. {he prayed} 1 Kings 18:42, 45.

V. 19. {if any of you} Matt. 18:15.

{err} As a wandering traveler does 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 God’s blessing, of converting him.

V. 20. {hide a multitude of sins} Some understand this clause of the sins of the converting, as of God’s rewarding out of promise and mercy, those who take pains to convert others; see 2 Cor. 2:15. Others, of the sins of the converted, whose sins the converting are said to hide, because they are a means of God’s hiding and not imputing them unto them.