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A M E S
CHAP. I.
After
the inscription and salutation (ver. 1) Christians are taught how to conduct
themselves when under the cross. Several graces and duties are recommended;
and those who endure their trials and afflictions as the apostle here directs
are pronounced blessed and are assured of a glorious reward, ver. 2-12. But
those sins which bring sufferings, or the weakness and faults men are
chargeable with under them, are by no means to be imputed to God, who cannot
be the author of sin, but is the author of all good, ver. 13-18. All passion,
and rash anger, and vile affections, ought to be suppressed. The word of God
should be made our chief study: and what we hear and know of it we must take
care to practise, otherwise our religion will prove but a vain thing. To this
is added an account wherein pure religion consists, ver. 19-27.
1 James, a servant of God and of the Lord Jesus
Christ, to the twelve tribes which are scattered abroad, greeting.
We have here the inscription of this epistle, which consists of three
principal parts.
I. The character by which our author desires to be known: James, a servant
of God, and of the Lord Jesus Christ. Though he was a prime-minister in
Christ's kingdom, yet he styles himself only a servant. Note hence, Those who
are highest in office or attainments in the church of Christ are but servants.
They should not therefore act as masters, but as ministers. Further, Though
James is called by the evangelist the brother of our Lord, yet it was
his glory to serve Christ in the spirit, rather than to boast of his being
akin according to the flesh. Hence let us learn to prize this title above all
others in the world--the servants of God and of Christ. Again, it is to
be observed that James professes himself a servant of God and of the Lord
Jesus Christ; to teach us that in all services we should have an eye to
the Son as well as the Father. We cannot acceptably serve the Father, unless
we are also servants of the Son. God will have all men to honour the Son as
they honour the Father (John v. 23), looking for acceptance in Christ and
assistance from him, and yielding all obedience to him, thus confessing that
Jesus Christ is Lord, to the glory of God the Father.
II. The apostle here mentions the condition of those to whom he writes: The
twelve tribes which are scattered abroad. Some understand this of the
dispersion upon the persecution of Stephen, Acts viii. But that only reached
to Judea and Samaria. Others by the Jews of the dispersion understand those
who were in Assyria, Babylon, Egypt, and other kingdoms into which their wars
had driven them. The greatest part indeed of ten of the twelve tribes were
lost in captivity; but yet some of every tribe were preserved and they are
still honoured with the ancient style of twelve tribes. These however
were scattered and dispersed. 1. They were dispersed in mercy. Having the
scriptures of the Old Testament, the providence of God so ordered it that they
were scattered in several countries for the diffusing of the light of divine
revelation. 2. They began now to be scattered in wrath. The Jewish nation was
crumbling into parties and factions, and many were forced to leave their own
country, as having now grown too hot for them. Even good people among them
shared in the common calamity. 3. These Jews of the dispersion were those who
had embraced the Christian faith. They were persecuted and forced to seek for
shelter in other countries, the Gentiles being kinder to Christians than the
Jews were. Note here, It is often the lot even of God's own tribes to be
scattered abroad. The gathering day is reserved for the end of time; when all
the dispersed children of God shall be gathered together to Christ their head.
In the mean time, while God's tribes are scattered abroad, he will send to
look after them. Here is an apostle writing to the scattered; an epistle from
God to them, when driven away from his temple, and seemingly neglected by him.
Apply here that of the prophet Ezekiel, Thus saith the Lord God, Although I
have cast them far off among the heathen, and although I have scattered them
among the countries, yet will I be to them as a little sanctuary in the
countries where they shall come, Ezek. xi. 16. God has a particular care
of his outcasts. Let my outcasts dwell with thee, Moab, Isa. xvi. 3, 4.
God's tribes may be scattered; therefore we should not value ourselves too
much on outward privileges. And, on the other hand, we should not despond and
think ourselves rejected, under outward calamities, because God remembers and
sends comfort to his scattered people.
III. James here shows the respect he had even for the dispersed: greeting,
saluting them, wishing peace and salvation to them. True Christians should not
be the less valued for their hardships. It was the desire of this apostle's
heart that those who were scattered might be comforted--that they might do
well and fare well, and be enabled to rejoice even in their distresses. God's
people have reason to rejoice in all places, and at all times; as will
abundantly appear from what follows.
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Necessity
of Faith and Patience; Evil of Indecision.
A. D. 61.
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2 My brethren, count it all joy when ye fall
into divers temptations; 3 Knowing this, that the trying of
your faith worketh patience. 4 But let patience have her
perfect work, that ye may be perfect and entire, wanting nothing.
5 If any of you lack wisdom, let him ask of God, that giveth to all men
liberally, and upbraideth not; and it shall be given him. 6 But
let him ask in faith, nothing wavering. For he that wavereth is like a wave of
the sea driven with the wind and tossed. 7 For let not that man
think that he shall receive any thing of the Lord. 8 A double
minded man is unstable in all his ways. 9 Let the brother
of low degree rejoice in that he is exalted: 10 But the rich, in
that he is made low: because as the flower of the grass he shall pass
away. 11 For the sun is no sooner risen with a burning heat, but
it withereth the grass, and the flower thereof falleth, and the grace of the
fashion of it perisheth: so also shall the rich man fade away in his
ways. 12 Blessed is the man that endureth temptation: for
when he is tried, he shall receive the crown of life, which the Lord hath
promised to them that love him.
We now come to consider the matter of this epistle. In this paragraph we have
the following things to be observed:--
I. The suffering state of Christians in this world is represented, and that in
a very instructive manner, if we attend to what is plainly and necessarily
implied, together with what is fully expressed. 1. It is implied that troubles
and afflictions may be the lot of the best Christians, even of those who have
the most reason to think and hope well of themselves. Such as have a title to
the greatest joy may yet endure very grievous afflictions. As good people are
liable to be scattered, they must not think it strange if they meet with
troubles. 2. These outward afflictions and troubles are temptations to them.
The devil endeavours by sufferings and crosses to draw men to sin and to deter
them from duty, or unfit them for it; but, as our afflictions are in God's
hand, they are intended for the trial and improvement of our graces. The gold
is put into the furnace, that it may be purified. 3. These temptations may be
numerous and various: Divers temptations, as the apostle speaks. Our
trials may be of many and different kinds, and therefore we have need to put
on the whole armour of God. We must be armed on every side, because
temptations lie on all sides. 4. The trials of a good man are such as he does
not create to himself, nor sinfully pull upon himself; but they are such as he
is said to fall into. And for this reason they are the better borne by him.
II. The graces and duties of a state of trial and affliction are here pointed
out to us. Could we attend to these things, and grow in them as we should do,
how good would it be for us to be afflicted!
1. One Christian grace to be exercised is joy: Count it all joy, v.
2. We must not sink into a sad and disconsolate frame of mind, which would
make us faint under our trials; but must endeavour to keep our spirits dilated
and enlarged, the better to take in a true sense of our case, and with greater
advantage to set ourselves to make the best of it. Philosophy may instruct men
to be calm under their troubles; but Christianity teaches them to be joyful,
because such exercises proceed from love and not fury in God. In them we are
conformable to Christ our head, and they become marks of our adoption. By
suffering in the ways of righteousness, we are serving the interests of our
Lord's kingdom among men, and edifying the body of Christ; and our trials will
brighten our graces now and our crown at last. Therefore there is reason to
count it all joy when trials and difficulties become our lot in the way of our
duty. And this is not purely a New-Testament paradox, but even in Job's time
it was said, Behold, happy is the man whom God correcteth. There is the
more reason for joy in afflictions if we consider the other graces that are
promoted by them.
2. Faith is a grace that one expression supposes and another expressly
requires: Knowing this, that the trial of your faith, v. 3; and
then in v. 6, Let him ask in faith. There must be a sound
believing of the great truths of Christianity, and a resolute cleaving to
them, in times of trial. That faith which is spoken of here as tried by
afflictions consists in a belief of the power, and word, and promise of God,
and in fidelity and constancy to the Lord Jesus.
3. There must be patience: The trial of faith worketh patience. The
trying of one grace produces another; and the more the suffering graces of a
Christian are exercised the stronger they grow. Tribulation worketh
patience, Rom. v. 3. Now, to exercise Christian patience aright, we must,
(1.) Let it work. It is not a stupid, but an active thing. Stoical apathy and
Christian patience are very different: by the one men become, in some measure,
insensible of their afflictions; but by the other they become triumphant in
and over them. Let us take care, in times of trial, that patience and not
passion, be set at work in us; whatever is said or done, let patience have the
saying and doing of it: let us not allow the indulging of our passions to
hinder the operation and noble effects of patience; let us give it leave to
work, and it will work wonders in a time of trouble. (2.) We must let it have
its perfect work. Do nothing to limit it nor to weaken it; but let it have its
full scope: if one affliction come upon the heels of another, and a train of
them are drawn upon us, yet let patience go on till its work is perfected.
When we bear all that God appoints, and as long as he appoints, and with a
humble obedient eye to him, and when we not only bear troubles, but rejoice in
them, then patience hath its perfect work. (3.) When the work of patience is
complete, then the Christian is entire, and nothing will be wanting: it will
furnish us with all that is necessary for our Christian race and warfare, and
will enable us to persevere to the end, and then its work will be ended, and
crowned with glory. After we have abounded in other graces, we have need of
patience, Heb. x. 36. But let patience have its perfect work, and we
shall be perfect and entire, wanting nothing.
4. Prayer is a duty recommended also to suffering Christians; and here the
apostle shows, (1.) What we ought more especially to pray for--wisdom: If
any lack wisdom, let him ask of God. We should not pray so much for the
removal of an affliction as for wisdom to make a right use of it. And who is
there that does not want wisdom under any great trials or exercises to guide
him in his judging of things, in the government of his own spirit and temper,
and in the management of his affairs? To be wise in trying times is a special
gift of God, and to him we must seek for it. (2.) In what way this is to be
obtained--upon our petitioning or asking for it. Let the foolish become
beggars at the throne of grace, and they are in a fair way to be wise. It is
not said, "Let such ask of man," no, not of any man, but, "Let
him ask of God," who made him, and gave him his understanding and
reasonable powers at first, of him in whom are all the treasures of wisdom and
knowledge. Let us confess our want of wisdom to God and daily ask it of him.
(3.) We have the greatest encouragement to do this: he giveth to all men
liberally, and upbraideth not. Yea, it is expressly promised that it
shall be given, v. 5. Here is something in answer to every
discouraging turn of the mind, when we go to God, under a sense of our own
weakness and folly, to ask for wisdom. He to whom we are sent, we are sure,
has it to give: and he is of a giving disposition, inclined to bestow this
upon those who ask. Nor is there any fear of his favours being limited to some
in this case, so as to exclude others, or any humble petitioning soul; for he
gives to all men. If you should say you want a great deal of wisdom, a
small portion will not serve your turn, the apostle affirms, he gives
liberally; and lest you should be afraid of going to him unseasonably, or
being put to shame for your folly, it is added, he upbraideth not. Ask
when you will, and as often as you will, you will meet with no upbraidings.
And if, after all, any should say, "This may be the case with some, but I
fear I shall not succeed so well in my seeking for wisdom as some others
may," let such consider how particular and express the promise is: It
shall be given him. Justly then must fools perish in their foolishness, if
wisdom may be had for asking, and they will not pray to God for it. But, (4.)
There is one thing necessary to be observed in our asking, namely, that we do
it with a believing, steady mind: Let him ask in faith, nothing wavering,
v. 6. The promise above is very sure, taking this proviso along with
us; wisdom shall be given to those who ask it of God, provided they believe
that God is able to make the simple wise, and is faithful to make good his
word to those who apply to him. This was the condition Christ insisted on, in
treating with those who came to him for healing: Believest thou that I am
able to do this? There must be no wavering, no staggering at the
promise of God through unbelief, or through a sense of any disadvantages that
lie on our own part. Here therefore we see,
5. That oneness, and sincerity of intention, and a steadiness of mind,
constitute another duty required under affliction: He that wavereth is like
a wave of the sea, driven with the wind, and tossed. To be sometimes
lifted up by faith, and then thrown down again by distrust--to mount sometimes
towards the heavens, with an intention to secure glory, and honour, and
immortality, and then to sink again in seeking the ease of the body, or the
enjoyments of this world--this is very fitly and elegantly compared to a wave
of the sea, that rises and falls, swells and sinks, just as the wind tosses it
higher or lower, that way or this. A mind that has but one single and
prevailing regard to its spiritual and eternal interest, and that keeps steady
in its purposes for God, will grow wise by afflictions, will continue fervent
in its devotions, and will be superior to all trials and oppositions. Now, for
the cure of a wavering spirit and a weak faith, the apostle shows the ill
effects of these, (1.) In that the success of prayer is spoiled hereby: Let
not that man think that he shall receive any thing of the Lord, v.
7. Such a distrustful, shifting, unsettled person is not likely to value a
favour from God as he should do, and therefore cannot expect to receive it. In
asking for divine and heavenly wisdom we are never likely to prevail if we
have not a heart to prize it above rubies, and the greatest things in this
world. (2.) A wavering faith and spirit has a bad influence upon our
conversations. A double-minded man is unstable in all his ways, v.
8. When our faith and spirits rise and fall with second causes, there will be
great unsteadiness in all our conversation and actions. This may sometimes
expose men to contempt in the world; but it is certain that such ways cannot
please God nor procure any good for us in the end. While we have but one God
to trust to, we have but one God to be governed by, and this should keep us
even and steady. He that is unstable as water shall not excel. Hereupon,
III. The holy humble temper of a Christian, both in advancement and
debasement, is described: and both poor and rich are directed on what grounds
to build their joy and comfort, v. 9-11. Here we may observe, 1. Those
of low degree are to be looked upon as brethren: Let the brother of low
degree, &c. Poverty does not destroy the relation among Christians. 2.
Good Christians may be rich in the world, v. 10. Grace and wealth are
not wholly inconsistent. Abraham, the father of the faithful, was rich in
silver and gold. 3. Both these are allowed to rejoice. No condition of lie
puts us out of a capacity of rejoicing in God. If we do not rejoice in him
always, it is our own fault. Those of low degree may rejoice, if they are
exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby
explains this place); and the rich may rejoice in humbling providences, as
they produce a lowly and humble disposition of mind, which is highly valuable
in the sight of God. Where any are made poor for righteousness' sake, their
very poverty is their exaltation. It is an honour to be dishonoured for the
sake of Christ. To you it is given to suffer, Phil. i. 29. All who are
brought low, and made lowly by grace, may rejoice in the prospect of their
exaltation at the last in heaven. 4. Observe what reason rich people have,
notwithstanding their riches, to be humble and low in their own eyes, because
both they and their riches are passing away: As the flower of the grass he
shall pass away. He, and his wealth with him, v. 11. For the sun
has no sooner risen with a burning heat than it withereth the grass. Note
hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr.
Baxter on this place), too inconsiderable things to make any great or just
alteration in our minds. As a flower fades before the heat of the scorching
sun, so shall the rich man fade away in his ways. His projects,
counsels, and managements for this world, are called his ways; in these
he shall fade away. For this reason let him that is rich rejoice, not
so much in the providence of God, that makes him rich, as in the grace of God,
that makes and keeps him humble; and in those trials and exercises that teach
him to seek his felicity in and from God, and not from these perishing
enjoyments.
IV. A blessing is pronounced on those who endure their exercises and trials,
as here directed: Blessed is the man that endureth temptation, v.
12. Observe, 1. It is not the man who suffers only that is blessed, but he who
endures, who with patience and constancy goes through all difficulties in the
way of his duty. 2. Afflictions cannot make us miserable, if it be not our own
fault. A blessing may arise from them, and we may be blessed in them. They are
so far from taking away a good man's felicity that they really increase it. 3.
Sufferings and temptations are the way to eternal blessedness: When he is
tried, he shall receive the crown of life, dokimoV
genomenoV--when he is approved, when his
graces are found to be true and of the highest worth (so metals are tried as
to their excellency by the fire), and when his integrity is manifested, and
all is approved of the great Judge. Note hence, To be approved of God is the
great aim of a Christian in all his trials; and it will be his blessedness at
last, when he shall receive the crown of life. The tried Christian shall be a
crowned one: and the crown he shall wear will be a crown of life. It will be
life and bliss to him, and will last for ever. We only bear the cross for a
while, but we shall wear the crown to eternity. 4. This blessedness, involved
in a crown of life, is a promised thing to the righteous sufferer. It is
therefore what we may most surely depend upon: for, when heaven and earth
shall pass away, this word of God shall not fail of being fulfilled. But
withal let us take notice that our future reward comes, not as a debt, but by
a gracious promise. 5. Our enduring temptations must be from a principle of
love to God and to our Lord Jesus Christ, otherwise we are not interested in
this promise: The Lord hath promised to those that love him. Paul
supposes that a man may for some point of religion even give his body to be
burnt, and yet not be pleasing to God, nor regarded by him, because of his
want of charity, or a prevailing sincere love to God and man, 1 Cor. xiii. 3.
6. The crown of life is promised not only to great and eminent saints, but to
all those who have the love of God reigning in their hearts. Every soul that
truly loves God shall have its trials in this world fully recompensed in that
world above where love is made perfect.
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Procedure
and Results of Sin.
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A. D. 61.
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13 Let no man say when he is tempted, I am
tempted of God: for God cannot be tempted with evil, neither tempteth he any
man: 14 But every man is tempted, when he is drawn away of his own
lust, and enticed. 15 Then when lust hath conceived, it bringeth
forth sin: and sin, when it is finished, bringeth forth death. 16
Do not err, my beloved brethren. 17 Every good gift and every
perfect gift is from above, and cometh down from the Father of lights, with
whom is no variableness, neither shadow of turning. 18 Of his own
will begat he us with the word of truth, that we should be a kind of
firstfruits of his creatures.
I. We are here taught that God is not the author of any man's sin. Whoever
they are who raise persecutions against men, and whatever injustice and sin
they may be guilty of in proceeding against them, God is not to be charged
with it. And, whatever sins good men may themselves be provoked to by their
exercises and afflictions, God is not the cause of them. It seems to be here
supposed that some professors might fall in the hour of temptation, that the
rod resting upon them might carry some into ill courses, and make them put
forth their hands unto iniquity. But though this should be the case, and
though such delinquents should attempt to lay their fault on God, yet the
blame of their misconduct must lie entirely upon themselves. For, 1. There is
nothing in the nature of God that they can lay the blame upon: Let no man
say, when he is tempted to take any evil course, or do any evil thing, I
am tempted of God; for God cannot be tempted with evil. All moral evil is
owing to some disorder in the being that is chargeable with it, to a want of
wisdom, or of power, or of decorum and purity in the will. But who can impeach
the holy God with the want of these, which are his very essence? No exigence
of affairs can ever tempt him to dishonour or deny himself, and therefore he
cannot be tempted with evil. 2. There is nothing in the providential
dispensations of God that the blame of any man's sin can be laid upon (v.
13): Neither tempteth he any man. As God cannot be tempted with evil
himself, so neither can he be a tempter of others. He cannot be a promoter of
what is repugnant to his nature. The carnal mind is willing to charge its own
sins on God. There is something hereditary in this. Our first father Adam
tells God, The woman thou gavest me tempted me, thereby, in effect,
throwing the blame upon God, for giving him the tempter. Let no man speak
thus. It is very bad to sin; but is much worse, when we have done amiss, to
charge it upon God, and say it was owing to him. Those who lay the blame of
their sins either upon their constitution or upon their condition in the
world, or who pretend they are under a fatal necessity of sinning, wrong God,
as if he were the author of sin. Afflictions, as sent by God, are designed to
draw out our graces, but not our corruptions.
II. We are taught where the true cause of evil lies, and where the blame ought
to be laid (v. 14): Every man is tempted (in an ill sense) when
he is drawn away of his own lust, and enticed. In other scriptures the
devil is called the tempter, and other things may sometimes concur to
tempt us; but neither the devil nor any other person or thing is to be blamed
so as to excuse ourselves; for the true original of evil and temptation is in
our own hearts. The combustible matter is in us, though the flame may be blown
up by some outward causes. And therefore, if thou scornest, thou alone
shalt bear it, Prov. ix. 12. Observe here, 1. The method of sin in its
proceeding. First it draws away, then entices. As holiness consists of two
parts--forsaking that which is evil and cleaving to that which is good, so
these two things, reversed, are the two parts of sin. The heart is carried
from that which is good, and enticed to cleave to that which is evil. It is
first by corrupt inclinations, or by lusting after and coveting some sensual
or worldly thing, estranged from the life of God, and then by degrees fixed in
a course of sin. 2. We may observe hence the power and policy of sin. The word
here rendered drawn away signifies a being forcibly haled or compelled.
The word translated enticed signifies being wheedled and beguiled by
allurements and deceitful representations of things, exelkomenoV
kai deleazomenoV. There is a great deal of violence
done to conscience and to the mind by the power of corruption: and there is a
great deal of cunning and deceit and flattery in sin to gain us to its
interests. The force and power of sin could never prevail, were it not for its
cunning and guile. Sinners who perish are wheedled and flattered to their own
destruction. And this will justify God for ever in their damnation, that they
destroyed themselves. Their sin lies at their own door, and therefore their
blood will lie upon their own heads. 3. The success of corruption in the heart
(v. 15): Then, when lust hath conceived, it bringeth forth sin;
that is, sin being allowed to excite desires in us, it will soon ripen those
desires into consent, and then it is said to have conceived. The sin
truly exists, though it be but in embryo. And, when it has grown to its full
size in the mind, it is then brought forth in actual execution. Stop the
beginnings of sin therefore, or else all the evils it produces must be wholly
charged upon us. 4. The final issue of sin, and how it ends: Sin, when it
is finished, bringeth forth death. After sin is brought forth in actual
commissions, the finishing of it (as Dr. Manton observes) is its being
strengthened by frequent acts and settled into a habit. And, when the
iniquities of men are thus filled up, death is brought forth. There is a death
upon the soul, and death comes upon the body. And, besides death spiritual and
temporal, the wages of sin is eternal death too. Let sin therefore be repented
of and forsaken, before it be finished. Why will you die, O house of
Israel! Ezek. xxxiii. 11. God has no pleasure in your death, as he has no
hand in your sin; but both sin and misery are owing to yourselves. Your own
hearts' lusts and corruptions are your tempters; and when by degrees they have
carried you off from God, and finished the power and dominion of sin in you,
then they will prove your destroyers.
III. We are taught yet further that, while we are the authors and procurers of
all sin and misery to ourselves, God is the Father and fountain of all
good, v. 16, 17. We should take particular care not to err in our
conceptions of God: "Do not err, my beloved brethren, mh
planasqe--do not wander, that is, from the
word of God, and the accounts of him you have there. Do not stray into
erroneous opinions, and go off from the standard of truth, the things which
you have received from the Lord Jesus and by the direction of his
Spirit." The loose opinions of Sinon, and the Nicolaitans (from whom the
Gnostics, a most sensual corrupt set of people, arose afterwards), may
perhaps, by the apostle here, be more especially cautioned against. Those who
are disposed to look into these may consult the first book of Irenĉus against
heresies. Let corrupt men run into what notions they will, the truth, as it is
in Jesus, stands thus: That God is not, cannot be, the author and patronizer
of any thing that is evil; but must be acknowledged as the cause and spring of
every thing that is good: Every good and every perfect gift is from above,
and cometh down from the Father of lights, v. 17. Here observe, 1.
God is the Father of lights. The visible light of the sun and the heavenly
bodies is from him. He said, Let there be light, and there was light.
Thus God is at once represented as the Creator of the sun and in some respects
compared to it. "As the sun is the same in its nature and influences,
though the earth and clouds, oft interposing, make it seem to us as varying,
by its rising and setting, and by its different appearances, or entire
withdrawment, when the change is not in it; so God is unchangeable, and our
changes and shadows are not from any mutability or shadowy alterations in him,
but from ourselves."--Baxter. The Father of lights, with whom
there is no variableness, neither shadow of turning. What the sun is in
nature, God is in grace, providence, and glory; aye, and infinitely more. For,
2. Every good gift is from him. As the Father of lights, he gives the light of
reason. The inspiration of the Almighty giveth understanding, Job xxxii.
8. He gives also the light of learning: Solomon's wisdom in the knowledge of
nature, in the arts of government, and in all his improvements, is ascribed to
God. The light of divine revelation is more immediately from above. The light
of faith, purity, and all manner of consolation is from him. So that we have
nothing good but what we receive from God, as there is no evil or sin in us,
or done by us, but what is owing to ourselves. We must own God as the author
of all the powers and perfections that are in the creature, and the giver of
all the benefits which we have in and by those powers and perfections: but
none of their darknesses, their imperfections, or their ill actions are to be
charged on the Father of lights; from him proceeds every good and perfect
gift, both pertaining to this life and that which is to come. 3. As every good
gift is from God, so particularly the renovation of our natures, our
regeneration, and all the holy happy consequences of it, must be ascribed to
him (v. 18): Of his own will begat he us with the word of truth.
Here let us take notice, (1.) A true Christian is a creature begotten anew. He
becomes as different a person from what he was before the renewing influences
of divine grace as if he were formed over again, and born afresh. (2.) The
original of this good work is here declared: it is of God's own will; not by
our skill or power; not from any good foreseen in us, or done by us, but
purely from the good-will and grace of God. (3.) The means whereby this is
affected are pointed out: the word of truth, that is, the gospel, as
Paul expresses it more plainly, 1 Cor. iv. 15, I have begotten you in Jesus
Christ through the gospel. This gospel is indeed a word of truth, or else
it could never produce such real, such lasting, such great and noble effects.
We may rely upon it, and venture our immortal souls upon it. And we shall find
it a means of our sanctification as it is a word of truth, John xvii. 17. (4.)
The end and design of God's giving renewing grace is here laid down: That
we should be a kind of first-fruits of his creatures--that we should be
God's portion and treasure, and a more peculiar property to him, as the
first-fruits were; and that we should become holy to the Lord, as the
first-fruits were consecrated to him. Christ is the first-fruits of
Christians, Christians are the first-fruits of creatures.
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On
Suppressing Corrupt Affections; The Duty of Hearers; Practical Religion.
A. D. 61.
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19 Wherefore, my beloved brethren, let every
man be swift to hear, slow to speak, slow to wrath: 20 For the
wrath of man worketh not the righteousness of God. 21 Wherefore
lay apart all filthiness and superfluity of naughtiness, and receive with
meekness the engrafted word, which is able to save your souls. 22
But be ye doers of the word, and not hearers only, deceiving your own
selves. 23 For if any be a hearer of the word, and not a doer, he
is like unto a man beholding his natural face in a glass: 24 For
he beholdeth himself, and goeth his way, and straightway forgetteth what
manner of man he was. 25 But whoso looketh into the perfect law of
liberty, and continueth therein, he being not a forgetful hearer, but a
doer of the work, this man shall be blessed in his deed. 26 If any
man among you seem to be religious, and bridleth not his tongue, but deceiveth
his own heart, this man's religion is vain. 27 Pure
religion and undefiled before God and the Father is this, To visit the
fatherless and widows in their affliction, and to keep himself
unspotted from the world.
In this part of the chapter we are required,
I. To restrain the workings of passion. This lesson we should learn under
afflictions; and this we shall learn if we are indeed begotten again by the
word of truth. For thus the connection stands--An angry and hasty spirit is
soon provoked to ill things by afflictions, and errors and ill opinions become
prevalent through the workings of our own vile and vain affections; but the
renewing grace of God and the word of the gospel teach us to subdue these: Wherefore,
my beloved brethren, let every man be swift to hear, slow to speak, slow to
wrath, v. 19. This may refer, 1. To the word of truth spoken of in
the verse foregoing. And so we may observe, It is our duty rather to hear
God's word, and apply our minds to understand it, than to speak according to
our own fancies or the opinions of men, and to run into heat and passion
thereupon. Let not such errors as that of God's being the occasion of men's
sin ever be hastily, much less angrily, mentioned by you (and so as to other
errors); but be ready to hear and consider what God's word teaches in all such
cases. 2. This may be applied to the afflictions and temptations spoken of in
the beginning of the chapter. And then we may observe, It is our duty rather
to hear how God explains his providences, and what he designs by them, than to
say as David did in his haste, I am cut off; or as Jonah did in his
passion, I do well to be angry. Instead of censuring God under our trials, let
us open our ears and hearts to hear what he will say to us. 3. This may be
understood as referring to the disputes and differences that Christians, in
those times of trial, were running into among themselves: and so this part of
the chapter may be considered without any connection with what goes before.
Here we may observe that, whenever matters of difference arise among
Christians, each side should be willing to hear the other. People are often
stiff in their own opinions because they are not willing to hear what others
have to offer against them: whereas we should be swift to hear reason and
truth on all sides, and be slow to speak any thing that should prevent this:
and, when we do speak, there should be nothing of wrath; for a soft answer
turneth away wrath. As this epistle is designed to correct a variety of
disorders that existed among Christians, these words, swift to hear, slow
to speak, slow to wrath, may be very well interpreted according to this
last explication. And we may further observe from them that, if men would
govern their tongues, they must govern their passions. When Moses's spirit was
provoked, he spoke unadvisedly with his lips. If we would be slow to
speak, we must be slow to wrath.
II. A very good reason is given for suppressing: For the wrath of man
worketh not the righteousness of God, v. 20. It is as if the
apostle had said, "Whereas men often pretend zeal for God and his glory,
in their heat and passion, let them know that God needs not the passions of
any man; his cause is better served by mildness and meekness than by wrath and
fury." Solomon says, The words of the wise are heard in quiet, more
than the cry of him that ruleth among fools, Eccl. ix. 17. Dr. Manton here
says of some assemblies, "That if we were as swift to hear as we are
ready to speak there would be less of wrath, and more of profit, in our
meetings. I remember when a Manichee contested with Augustine, and with
importunate clamour cried, Hear me! hear me! the father modestly
replied, Nec ego te, nec tu me, sed ambo audiamus apostolum--Neither let me
hear thee, nor do thou hear me, but let us both hear the apostle."
The worst thing we can bring to a religious controversy is anger. This,
however it may pretend to be raised by a concern for what is just and right,
is not to be trusted. Wrath is a human thing, and the wrath of man
stands opposed to the righteousness of God. Those who pretend to serve the
cause of God hereby show that they are acquainted neither with God or his
cause. This passion must especially be watched against when we are hearing the
word of God. See 1 Pet. ii. 1, 2.
III. We are called upon to suppress other corrupt affections, as well as rash
anger: Lay aside all filthiness and superfluity of naughtiness, v.
21. The word here translated filthiness signifies those lusts which
have the greatest turpitude and sensuality in them; and the words rendered superfluity
of naughtiness may be understood of the overflowings of malice or any
other spiritual wickednesses. Hereby we are taught, as Christians, to watch
against, and lay aside, not only those more gross and fleshly dispositions and
affections which denominate a person filthy, but all the disorders of a
corrupt heart, which would prejudice it against the word and ways of God.
Observe, 1. Sin is a defiling thing; it is called filthiness itself. 2. There
is abundance of that which is evil in us, to be watched against; there is superfluity
of naughtiness. 3. It is not enough to restrain evil affections, but they
must be cast from us, or laid apart. Isa. xxx. 22, Thou shalt cast them
away as a menstruous cloth; thou shalt say, Get you hence. 4. This must
extend not only to outward sins, and greater abominations, but to all sin of
thought and affection as well as speech and practice; pasan
ruparian--all filthiness, every thing that is
corrupt and sinful. 5. Observe, from the foregoing parts of this chapter, the
laying aside of all filthiness is what a time of temptation and affliction
calls for, and is necessary to the avoiding of error, and the right receiving
and improving of the word of truth: for,
IV. We are here fully, though briefly, instructed concerning hearing the word
of God.
1. We are required to prepare ourselves for it (v. 21), to get rid of
every corrupt affection and of every prejudice and prepossession, and to lay
aside those sins which pervert the judgment and blind the mind. All the
filthiness and superfluity of naughtiness, before explained, must, in an
especial manner, be subdued and cast off, by all such as attend on the word of
the gospel.
2. We are directed how to hear it: Receive with meekness the engrafted
word, which is able to save your souls. (1.) In hearing the word of God,
we are to receive it--assent to the truths of it--consent to the laws of it;
receive it as the stock does the graft; so as that the fruit which is produced
may be, not according to the nature of the sour stock, but according to the
nature of that word of the gospel which is engrafted into our souls. (2.) We
must therefore yield ourselves to the word of God, with most submissive,
humble, and tractable tempers: this is to receive it with meekness.
Being willing to hear of our faults, and taking it not only patiently, but
thankfully, desiring also to be moulded and formed by the doctrines and
precepts of the gospel. (3.) In all our hearing we should aim at the salvation
of our souls. It is the design of the word of God to make us wise to
salvation; and those who propose any meaner or lower ends to themselves in
attending upon it dishonour the gospel and disappoint their souls. We should
come to the word of God (both to read it and hear it), as those who know it is
the power of God unto salvation to every one that believeth, Rom. i.
16.
3. We are taught what is to be done after hearing (v. 22): But be
you doers of the word, and not hearers only, deceiving your own selves.
Observe here, (1.) Hearing is in order to doing; the most attentive and the
most frequent hearing of the word of God will not avail us, unless we be also
doers of it. If we were to hear a sermon every day of the week, and an angel
from heaven were the preacher, yet, if we rested in bare hearing, it would
never bring us to heaven. Therefore the apostle insists much upon it (and,
without doubt, it is indispensably necessary) that we practice what we hear.
"There must be inward practice by meditation, and outward practice in
true obedience." Baxter. It is not enough to remember what we
hear, and to be able to repeat it, and to give testimony to it, and commend
it, and write it, and preserve what we have written; that which all this is in
order to, and which crowns the rest, is that we be doers of the word. Observe,
(2.) Bare hearers are self-deceivers; the original word, paralogizomenoi,
signifies men's arguing sophistically to themselves; their reasoning is
manifestly deceitful and false when they would make one part of their work
discharge them from the obligation they lie under to another, or persuade
themselves that filling their heads with notions is sufficient, though their
hearts be empty of good affections and resolutions, and their lives fruitless
of good works. Self-deceit will be found the worst deceit at last.
4. The apostle shows what is the proper use of the word of God, who they are
that do not use it as they ought, and who they are that do make a right use of
it, v. 23-25. Let us consider each of these distinctly. (1.) The use we
are to make of God's word may be learnt from its being compared to a glass, in
which a man may behold his natural face. As a looking-glass shows us
the spots and defilements upon our faces, that they may be remedied and washed
off, so the word of God shows us our sins, that we may repent of them and get
them pardoned; it shows us what is amiss, that it may be amended. There are
glasses that will flatter people; but that which is truly the word of God is
no flattering glass. If you flatter yourselves, it is your own fault; the
truth, as it is in Jesus, flatters no man. Let the word of truth be
carefully attended to, and it will set before you the corruption of your
nature, the disorders of your hearts and lives; it will tell you plainly what
you are. Paul describes himself as insensible of the corruption of his nature
till he saw himself in the glass of the law (Rom. vii. 9): "I was
alive without the law; that is, I took all to be right with me, and
thought myself not only clean, but, compared with the generality of the world,
beautiful too; but when the commandment came, when the glass of the law
was set before me, then sin revived, and I died--then I saw my spots
and deformities, and discovered that amiss in myself which before I was not
aware of; and such was the power of the law, and of sin, that I then perceived
myself in a state of death and condemnation." Thus, when we attend to the
word of God, so as to see ourselves, our true state and condition, to
rectify what is amiss, and to form and dress ourselves anew by the glass of
God's word, this is to make a proper use of it. (2.) We have here an account
of those who do not use this glass of the word as they ought: He that
beholds himself, and goes his way, and straightway forgets what manner of man
he was, v. 24. This is the true description of one who hears the
word of God and does it not. How many are there who, when they sit under the
word, are affected with their own sinfulness, misery, and danger, acknowledge
the evil of sin, and their need of Christ; but, when their hearing is over,
all is forgotten, convictions are lost, good affections vanish, and pass away
like the waters of a land-flood: he straightway forgets. "The word
of God (as Dr. Manton speaks) discovers how we may do away our sins, and deck
and attire our souls with the righteousness of Jesus Christ. Maculĉ sunt
peccata, quĉ ostendit lex; aqua est sanguis Christi, quem ostendit evangelium--Our
sins are the spots which the law discovers; Christ's blood is the laver which
the gospel shows." But in vain do we hear God's word, and look into
the gospel glass, if we go away, and forget our spots, instead of washing them
off, and forget our remedy, instead of applying to it. This is the case of
those who do not hear the word as they ought. (3.) Those also are described,
and pronounced blessed, who hear aright, and who use the glass of God's word
as they should do (v. 25): Whoso looketh into the perfect law of
liberty, and continueth therein, &c. Observe here, [1.] The gospel is
a law of liberty, or, as Mr. Baxter expresses it, of liberation, giving
us deliverance from the Jewish law, and from sin and guilt, and wrath and
death. The ceremonial law was a yoke of bondage; the gospel of Christ is a law
of liberty. [2.] It is a perfect law; nothing can be added to it. [3.] In
hearing the word, we look into this perfect law; we consult it for counsel and
direction; we look into it, that we may thence take our measures. [4.] Then
only do we look into the law of liberty as we should when we continue
therein--"when we dwell in the study of it, till it turn to a
spiritual life, engrafted and digested in us" (Baxter)--when we
are not forgetful of it, but practice it as our work and business, set it
always before our eyes, and make it the constant rule of our conversation and
behaviour, and model the temper of our minds by it. [5.] Those who thus do,
and continue in the law and word of God, are, and shall be, blessed
in their deed; blessed in all their ways, according to the first psalm, to
which, some think, James here alludes. He that meditates in the law of God,
and walks according to it, the psalmist says, shall prosper in
whatsoever he does. And he that is not a forgetful hearer, but a doer
of the work which God's word sets him about, James says, shall be
blessed. The papists pretend that here we have a clear text to prove we
are blessed for our good deeds; but Dr. Manton, in answer to that pretence,
puts the reader upon marking the distinctness of scripture-phrase. The apostle
does not say, for his deeds, that any man is blessed, but in his
deed. This is a way in which we shall certainly find blessedness, but not the
cause of it. This blessedness does not lie in knowing, but in doing the will
of God. John xiii. 17, If you know these things, happy are you if you do
them. It is not talking, but walking, that will bring us to heaven.
V. The apostle next informs us how we may distinguish between a vain religion
and that which is pure and approved of God. Great and hot disputes there are
in the world about this matter: what religion is false and vain, and what is
true and pure. I wish men would agree to let the holy scripture in this place
determine the question: and here it is plainly and peremptorily declared,
1. What is a vain religion: If any man among you seemeth to be religious,
and bridleth not his tongue, but deceives his own heart, this man's religion
is vain. Here are three things to be observed:-- (1.) In a vain religion
there is much of show, and affecting to seem religious in the eyes of others.
This, I think, is mentioned in a manner that should fix our thoughts on the
word seemeth. When men are more concerned to seem religious than really
to be so, it is a sign that their religion is but vain. Not that religion
itself is a vain thing (those do it a great deal of injustice who say, It
is in vain to serve the Lord), but it is possible for people to make it a
vain thing, if they have only a form of godliness, and not the power. (2.) In
a vain religion there is much censuring, reviling, and detracting of others.
The not bridling the tongue here is chiefly meant of not abstaining from these
evils of the tongue. When we hear people ready to speak of the faults of
others, or to censure them as holding scandalous errors, or to lessen the
wisdom and piety of those about them, that they themselves may seem the wiser
and better, this is a sign that they have but a vain religion. The man who has
a detracting tongue cannot have a truly humble gracious heart. He who delights
to injure his neighbour in vain pretends to love God; therefore a reviling
tongue will prove a man a hypocrite. Censuring is a pleasing sin, extremely
complaint with nature, and therefore evinces a man's being in a natural state.
These sins of the tongue were the great sins of that age in which James wrote
(as other parts of this epistle fully show); and it is a strong sing of a vain
religion (says Dr. Manton) to be carried away with the evil of the times. This
has ever been a leading sin with hypocrites, that the more ambitious they have
been to seem well themselves the more free they have been in censuring and
running down others; and there is such quick intercourse between the tongue
and the heart that the one may be known by the other. On these accounts it is
that the apostle has made an ungoverned tongue an undoubted certain proof of a
vain religion. There is no strength nor power in that religion which will not
enable a man to bridle his tongue. (3.) In a vain religion a man deceives his
own heart; he goes on in such a course of detracting from others, and making
himself seem somebody, that at last the vanity of his religion is consummated
by the deceiving of his own soul. When once religion comes to be a vain thing,
how great is the vanity!
2. It is here plainly and peremptorily declared wherein true religion
consists: Pure religion and undefiled before God and the Father is this,
v. 27. Observe, (1.) It is the glory of religion to be pure and
undefiled; not mixed with the inventions of men nor with the corruption of the
world. False religions may be known by their impurity and uncharitableness;
according to that of John, He that doeth not righteousness is not of
God neither he that loveth not his brother, 1 John iii. 10. But, on the
other hand, a holy life and a charitable heart show a true religion. Our
religion is not (says Dr. Manton) adorned with ceremonies, but purity and
charity. And it is a good observation of his that a religion which is pure
should be kept undefiled. (2.) That religion is pure and undefiled which is so
before God and the Father. That is right which is so in God's eye, and which
chiefly aims at his approbation. True religion teaches us to do every thing as
in the presence of God; and to seek his favour, and study to please him in all
our actions. (3.) Compassion and charity to the poor and distressed from a
very great and necessary part of true religion: Visiting the fatherless and
widow in their affliction. Visiting is here put for all manner of relief
which we are capable of giving to others; and fatherless and widows are here
particularly mentioned, because they are generally most apt to be neglected or
oppressed: but by them we are to understand all who are proper objects of
charity, all who are in affliction. It is very remarkable that if the sum of
religion be drawn up to two articles this is one--to be charitable and relieve
the afflicted. Observe, (4.) An unspotted life must accompany an unfeigned
love and charity: To keep himself unspotted from the world. The world
is apt to spot and blemish the soul, and it is hard to live in it, and have to
do with it, and not be defiled; but this must be our constant endeavour.
Herein consists pure and undefiled religion. The very things of the world too
much taint our spirits, if we are much conversant with them; but the sins and
lusts of the world deface and defile them very woefully indeed. John comprises
all that is in the world, which we are not to love, under three heads: the
lust of the flesh, the lust of the eyes, and the pride of life; and to
keep ourselves unspotted from all these is to keep ourselves unspotted from
the world. May God by his grace keep both our hearts and lives clean from the
love of the world, and from the temptations of wicked worldly men.
Contents
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