James 5 commentary

Public troubles are most grievous to those who live in pleasure, and are secure and sensual, though all ranks suffer deeply at such times. All idolized treasures will soon perish, except as they will rise up in judgment against their possessors. Take heed of defrauding and oppressing; and avoid the very appearance of it. God does not forbid us to use lawful pleasures; but to live in pleasure, especially sinful pleasure, is a provoking sin. Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging bodily appetites? The just may be condemned and killed; but when such suffer by oppressors, this is marked by God. Above all their other crimes, the Jews had condemned and crucified that Just One who had come among them, even Jesus Christ the righteous.

Consider him that waits for a crop of corn; and will not you wait for a crown of glory? If you should be called to wait longer than the husbandman, is not there something more worth waiting for? In every sense the coming of the Lord drew nigh, and all his people's losses, hardships, and sufferings, would be repaid. Men count time long, because they measure it by their own lives; but all time is as nothing to God; it is as a moment. To short-lived creatures a few years seem an age; but Scripture, measuring all things by the existence of God, reckons thousands of years but so many days. God brought about things in Job's case, so as plainly to prove that he is very pitiful and of tender mercy. This did not appear during his troubles, but was seen in the event, and believers now will find a happy end to their trials. Let us serve our God, and bear our trials, as those who believe that the end will crown all. Our eternal happiness is safe if we trust to him: all else is mere vanity, which soon will be done with for ever.

The sin of swearing is condemned; but how many make light of common profane swearing! Such swearing expressly throws contempt upon God's name and authority. This sin brings neither gain, nor pleasure, nor reputation, but is showing enmity to God without occasion and without advantage It shows a man to be an enemy to God, however he pretends to call himself by his name, or sometimes joins in acts of worship. But the Lord will not hold him guiltless that taketh his name in vain. In a day of affliction nothing is more seasonable than prayer. The spirit is then most humble, and the heart is broken and tender. It is necessary to exercise faith and hope under afflictions; and prayer is the appointed means for obtaining and increasing these graces. Observe, that the saving of the sick is not ascribed to the anointing with oil, but to prayer. In a time of sickness it is not cold and formal prayer that is effectual, but the prayer of faith. The great thing we should beg of God for ourselves and others in the time of sickness is, the pardon of sin. Let nothing be done to encourage any to delay, under the mistaken fancy that a confession, a prayer, a minister's absolution and exhortation, or the sacrament, will set all right at last, where the duties of a godly life have been disregarded. To acknowledge our faults to each other, will tend greatly to peace and brotherly love. And when a righteous person, a true believer, justified in Christ, and by his grace walking before God in holy obedience, presents an effectual fervent prayer, wrought in his heart by the power of the Holy Spirit, raising holy affections and believing expectations and so leading earnestly to plead the promises of God at his mercy-seat, it avails much. The power of prayer is proved from the history of Elijah. In prayer we must not look to the merit of man, but to the grace of God. It is not enough to say a prayer, but we must pray in prayer. Thoughts must be fixed, desires must be firm and ardent, and graces exercised. This instance of the power of prayer, encourages every Christian to be earnest in prayer. God never says to any of the seed of Jacob, Seek my face in vain. Where there may not be so much of miracle in God's answering our prayers, yet there may be as much of grace.

It is no mark of a wise or holy man, to boast of being free from error, or to refuse to acknowledge an error. And there is some doctrinal mistake at the bottom of every practical mistake. There is no one habitually bad, but upon some bad principle. This is conversion; to turn a sinner from the error of his ways, not merely from one party to another, or from one notion and way of thinking to another. There is no way effectually and finally to hide sin, but forsaking it. Many sins are hindered in the party converted; many also may be so in others whom he may influence. The salvation of one soul is of infinitely greater importance than preserving the lives of multitudes, or promoting the welfare of a whole people. Let us in our several stations keep these things in mind, sparing no pains in God's service, and the event will prove that our labour is not in vain in the Lord. For six thousand years He has been multiplying pardons, and yet his free grace is not tired nor grown weary. Certainly Divine mercy is an ocean that is ever full and ever flowing. May the Lord give us a part in this abundant mercy, through the blood of Christ, and the sanctification of the Spirit.

1 Go to now. They are mistaken, as I think, who consider that James here exhorts the rich to repentance. It seems to me to be a simple denunciation of God’s judgment, by which he meant to terrify them without giving them any hope of pardon; for all that he says tends only to despair. He, therefore, does not address them in order to invite them to repentance; but, on the contrary, he has a regard to the faithful, that they, hearing of the miserable and of the rich, might not envy their fortune, and also that knowing that God would be the avenger of the wrongs they suffered, they might with a calm and resigned mind bear them. Many commentators, such as Grotius, Doddridge, Macknight, and Scott, consider that the Apostle refers at the beginning of this chapter, not to professing Christians, but to unbelieving Jews. There is nothing said that can lead to such an opinion: and if the two preceding chapters were addressed (as admitted by all) to those who professed the faith, there is no reason why this should not have been addressed to them; the sins here condemned are not worse than those previously condemned. Indeed, we find by the Epistles of Peter, and by that of Jude, that there were men professing religion at that time, who were not a whit better (if not worse) than many who profess religion in our age.

Besides, it was not unusual, in addresses to Christians, to address unbelievers. Indeed, Paul expressly says, “What have I to do to judge them that are without?”

That there were rich men professing the gospel at that time, is evident from James 1:10.

But he does not speak of the rich indiscriminately, but of those who, being immersed in pleasures and inflated with pride, thought of nothing but of the world, and who, like inexhaustible gulfs, devoured everything; for they, by their tyranny, oppressed others, as it appears from the whole passage.

Weep and howl, or, Lament, howling. Repentance has indeed its weeping, but being mixed with consolation, it does not proceed to howling. Then James intimates that the heaviness of God’s vengeance will be so horrible and severe on the rich, that they will be constrained to break forth into howling, as though he had said briefly to them, “Woe to you!” But it is a prophetic mode of speaking: the ungodly have the punishment which awaits them set before them, and they are represented as already enduring it. As, then, they were now flattering themselves, and promising to themselves that the prosperity in which they thought themselves happy would be perpetual, he declared that the most grievous miseries were nigh at hand.

2 Your riches. The meaning may be twofold: — that he ridicules their foolish confidence, because the riches in which they placed their happiness, were wholly fading, yea, that they could be reduced to nothing by one blast from God — or that he condemns as their insatiable avarice, because they heaped together wealth only for this, that they might perish without any benefit. This latter meaning is the most suitable. It is, indeed, true that those rich men are insane who glory in things so fading as garments, gold, silver, and such things, since it is nothing else than to make their glory subject to rust and moths; and well known is that saying “What is ill got is soon lost;” because the curse of God consumes it all, for it is not right that the ungodly or their heirs should enjoy riches which they have snatched, as it were, by violence from the hand of God.

But as James enumerates the vices of which the rich brought on themselves the calamity which he mentions, the context requires, as I think, that we should say, that what he condemns here is the extreme rapacity of the rich, in retaining everything they could lay hold on, that it might rot uselessly in their chests. For thus it was, that what God had created for the use of men, they destroyed, as though they were the enemies of mankind. Reference is made here to three sorts of riches, — stores of corn, which rotted, — garments, which were moth-eaten, — and precious metals, money, and jewels, etc., which rusted.

But it must be observed, that the vices which he mentions here do not belong to all the rich; for some of them indulge themselves in luxury, some spend much in show and display, and some pinch themselves, and live miserably in their own filth. Let us, then, know that he here reproves some vices in some, and some vices in others. However, all those are generally condemned who unjustly accumulate riches, or who foolishly abuse them. But what James now says, is not only suitable to the rich of extreme tenacity, (such as Euclio of Plautus,) but to those also who delight in pomp and luxury, and yet prefer to heap up riches rather than to employ them for necessary purposes. For such is the malignity of some, that they grudge to others the common sun and air.

3 A witness against you. He confirms the explanation I have already given. For God has not appointed gold for rust, nor garments for moths; but, on the contrary, be has designed them as aids and helps to human life. Therefore, even spending without benefit is a witness of inhumanity. The rusting of gold and silver will be, as it were, the occasion of inflaming the wrath of God, so that it will, like fire, consume them.

Ye have heaped treasure together: These words may also admit of two explanations: — that the rich, as they would always live, are never satisfied, but weary themselves in heaping together what may be sufficient to the end of the world, — or, that they heap together the wrath and curse of God for the last day; and this second view I embrace. By “last days” are commonly meant the days of the gospel. The day of judgment is often called by John, in his Gospel, “the last day;” and the same seems to be called here “the last days.” The reference made by some, to the destruction of Jerusalem, has nothing in the passage to favor it. To “heap treasure,” or to lay up a store, has an evident reference to the day of judgment, as Paul makes use of the same expression in Romans 2:5, only he adds “wrath” to it, which is also added here by the Vulg. The whole verse is conminatory, and in this sentence the rich are reminded of the issue, the final issue of their conduct. The character of the store is to be learnt from the preceding part of the verse. In treasuring dishonest wealth, they were treasuring wrath for themselves.

4 Behold, the hire. He now condemns cruelty, the invariable companion of avarice. But he refers only to one kind, which, above all others, ought justly to be deemed odious. For if a humane and a just man, as Solomon says in Proverbs 12:10, regards the life of his beast, it is a monstrous barbarity, when man feels no pity towards the man whose sweat he has employed for his own benefit. Hence the Lord has strictly forbidden, in the law, the hire of the laborer to sleep with us (Deuteronomy 24:15). Besides, James does not refer to laborers in common, but, for the sake of amplifying, he mentions husbandmen and reapers. For what can be more base than that they, who supply us with bread by their labor should be pined through want? And yet this monstrous thing is common; for there are many of such a tyrannical disposition, that they think that the rest of mankind live only for their benefit alone.

But he says that this hire crieth, for whatever men retain either by fraud or by violence, of what belongs to another; it calls for vengeance as it were by a loud voice. We ought to notice what he adds, that the cries of the poor come to the ears of God, so that we may know that the wrong done to them shall not be unpunished. They, therefore, who are oppressed by the unjust ought resignedly to sustain their evils, because they will have God as their defender. And they who have the power of doing wrong ought to abstain from injustice, lest they provoke God against them, who is the protector and patron of the poor. And for this reason also he calls God the Lord of Sabaoth, or of hosts, intimating thereby his power and his might, by which he renders his judgment more dreadful.

5 In pleasure. He comes now to another vice, even luxury and sinful gratifications; for they who abound in wealth seldom keep within the bounds of moderation, but abuse their abundance by extreme indulgences. There are, indeed, some rich men, as I have said, who pine themselves in the midst of their abundance. For it was not without reason that the poets have imagined Tantalus to be hungry near a table well furnished. There have ever been Tantalians in the world. But James, as it has been said, does not speak of all rich men. It is enough that we see this vice commonly prevailing among the rich, that they are given too much to luxuries, to pomps and superfluities.

And though the Lord allows them to live freely on what they have, yet profusion ought to be avoided and frugality practiced. For it was not in vain that the Lord by his prophets severely reproved those who slept on beds of ivory, who used precious ointments, who delighted themselves at their feasts with the sound of the harp, who were like fat cows in rich pastures. For all these things have been said for this end, that we may know that moderation ought to be observed, and that extravagance is displeasing to God.

Ye have nourished your hearts. He means that they indulged themselves, not only as far as to satisfy nature, but as far as their cupidity led them. He adds a similitude, as in a day of slaughter, because they were wont in their solemn sacrifices to eat more freely than according to their daily habits. He then says, that the rich feasted themselves every day of their life, because they immersed themselves in perpetual indulgences.

6 Ye have condemned. Here follows another kind of inhumanity, that the rich by their power oppressed and destroyed the poor and weak. He says by a metaphor that the just were condemned and killed; for when they did not kill them by their own hand, or condemn them as judges, they yet employed the authority which they had to do wrong, they corrupted judgments, and contrived various arts to destroy the innocent, that is, really to condemn and kill them. Many have thought that what is referred to here is the condemnation of our Savior by the Jewish nation, especially as he is called ὁ δίκαιος, “the just one.” This is true, but the Christian is also called too, in 1 Peter 4:18. James very frequently individualizes the faithful, using the singular for the plural number. The whole context proves that he speaks here of the poor faithful who suffered injustice from the rich, professing the same faith. Besides, the death of Christ is not ascribed to the rich, but to the elders and chief priests.

The two first verbs, being aorists, may be rendered in the present tense, especially as the last verb is in that tense. For in the very next verse, the 7th, the aorist is so used. We may then give this version, —

6. “Ye condemn, ye kill the righteous; he sets himself not in array against you.”

Probably the aorist is used, as it expresses what was done habitually, or a continued act, like the future tense often in Hebrew. The preceding verse, the 5th, where all the verbs are aorists, would be better rendered in the same way, “Ye live in pleasure,” etc.

By adding that the just did not resist them, he intimates that the audacity of the rich was greater; because those whom they oppressed were without any protection. He, however, reminds them that the more ready and prompt would be the vengeance of God, when the poor have no protection from men. But though the just did not resist, because he ought to have patiently endured wrongs, I yet think that their weakness is at the same time referred to, that is he did not resist, because he was unprotected and without any help from men.

James 5:7-9

7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

7 Patienter ergo agite, fratres, usque in adventum Domini. Ecce agricola expectat pretiosum fructum terrae, patienter se gerens erga eum, donec recipiat pluvium matutinam et vespertinam.

8 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.

8 Patienter ergo agite et vos; confirmate corda vestra, quonim adventus Domini propinquus est.

9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door.

9 Ne ingemiscatis alii in alios, fratres, ne condemnemeni: ecce judex stat pro foribus.

7 Be patient therefore. From this inference it is evident that what has hitherto been said against the rich, pertains to the consolation of those who seemed for a time to be exposed to their wrongs with impunity. For after having mentioned the causes of those calamities which were hanging over the rich, and having stated this among others, that they proudly and cruelly ruled over the poor, he immediately adds, that we who are unjustly oppressed, have this reason to be patient, because God would become the judge. For this is what he means when he says, unto the coming of the Lord, that is, that the confusion of things which is now seen in the world will not be perpetual, because the Lord at his coming will reduce things to order, and that therefore our minds ought to entertain good hope; for it is not without reason that the restoration of all things is promised to us at that day. And though the day of the Lord is everywhere called in the Scriptures a manifestation of his judgment and grace, when he succors his people and chastises the ungodly, yet I prefer to regard the expression here as referring to our final deliverance.

Behold, the husbandman. Paul briefly refers to the same similitude in 2 Timothy 2:6, when he says that the husbandman ought to labor before he gathers the fruit; but James more fully expresses the idea, for he mentions the daily patience of the husbandman, who, after having committed the seed to the earth, confidently, or at least patiently, waits until the time of harvest comes; nor does he fret because the earth does not immediately yield a ripe fruit. He hence concludes, that we ought not to be immoderately anxious, if we must now labor and sow, until the harvest as it were comes, even the day of the Lord.

The precious fruit. He calls it precious, because it is the nourishment of life and the means of sustaining it. And James intimates, that since the husbandman suffers his life, so precious to him, to lie long deposited in the bosom of the earth, and calmly suspends his desire to gather the fruit, we ought not to be too hasty and fretful, but resignedly to wait for the day of our redemption. It is not necessary to specify particularly the other parts of the comparison.

The early and the latter rains. By the two words, early and latter, two seasons are pointed out; the first follows soon after sowing; and the other when the corn is ripening. So the prophets spoke, when they intended to set forth the time for rain, (Deuteronomy 28:12; Joel 2:23; Hosea 6:3.) And he has mentioned both times, in order more fully to shew that husbandmen are not disheartened by the slow progress of time, but bear with the delay.

8 Stablish your hearts. Lest any should object and say, that the time of deliverance was too long delayed, he obviates this objection and says, that the Lord was at hand, or (which is the same thing) that his coming was drawing nigh. In the meantime, he bids us to correct the softness of the heart, which weakens us, so as not to persevere in hope. And doubtless the time appears long, because we are too tender and delicate. We ought, then, to gather strength that we may become hardened and this cannot be better attained than by hope, and as it were by a realizing view of the near approach of our Lord.

9 Grudge not, or, groan not. As the complaints of many were heard, that they were more severely treated than others, this passage is so explained by some, as though James bade each to be contented with his own lot, not to envy others, nor grudge if the condition of others was more tolerable. But I take another view; for after having spoken of the unhappiness of those who distress good and quiet men by their tyranny, he now exhorts the faithful to be just towards one another and ready to pass by offenses. That this is the real meaning may be gathered from the reason that is added: Be not querulous one against another; lest ye be condemned. We may, indeed, groan, when any evil torments us; but he means an accusing groan, when one expostulates with the Lord against another. And he declares that thus they would all be condemned, because there is no one who does not offend his brethren, and afford them an occasion of groaning. Now, if everyone complained, they would all have accused one another; for no one was so innocent, that he did not do some harm to others.

God will be the common judge of all. What, then, will be the case, but that every one who seeks to bring judgment on others, must allow the same against himself; and thus all will be given up to the same ruin. Let no one, then, ask for vengeance on others, except he wishes to bring it on his own head. And lest they should be hasty in making complaints of this kind, he declares that the judge was at the door. For as our propensity is to profane the name of God, in the slightest offenses we appeal to his judgment. Nothing is a fitter bridle to check our rashness, than to consider that our imprecations vanish not into air, because God’s judgment is at hand.

James 5:10-11

10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

10 Exemplum accipite afflictionis, fratres mei, et tolerentiae, prophetas, qui loquuti sunt in nomine Domini.

11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

11 Ecce beatos esse ducimus eos qui sustinent: patientiam Job audistis, et finem Domini vidistis, quod multum sit misericors et commiserans.

10 Take, my brethren, the prophets. The comfort which he brings is not that which is according to the common proverb, that the miserable hope for like companions in evils. That they set before them associates, in whose number it was desirable to be classed; and to have the same condition with them, was no misery. For as we must necessarily feel extreme grief, when any evil happens to us which the children of God have never experienced, so it is a singular consolation when we know that we suffer nothing different from them; nay, when we know that we have to sustain the same yoke with them.

When Job heard from his friends,

“Turn to the saints, can you find any like to thee?” (Job 5:1,)

it was the voice of Satan, because he wished to drive him to despair. When, on the other hand, the Spirit by the mouth of James designs to raise us up to a good hope, he shews to us all the fore-going saints, who as it were stretch out their hand to us, and by their example encourage us to undergo and to conquer afflictions.

The life of men is indeed indiscriminately subject to troubles and adversities; but James did not bring forward any kind of men for examples, for it would have availed nothing to perish with the multitude; but he chose the prophets, a fellowship with whom is blessed. Nothing so breaks us down and disheartens us as the feeling of misery; it is therefore a real consolation to know that those things commonly deemed evils are aids and helps to our salvation. This is, indeed, what is far from being understood by the flesh; yet the faithful ought to be convinced of this, that they are happy when by various troubles they are proved by the Lord. To convince us of this, James reminds us to consider the end or design of the afflictions endured by the prophets; for as our own evils we are without judgment, being influenced by grief, sorrow, or some other immoderate feelings, as we see nothing under a foggy sky and in the midst of storms, and being tossed here and there as it were by a tempest, it is therefore necessary for us to cast our eyes to another quarter, where the sky is in a manner serene and bright. When the afflictions of the saints are related to us, there is no one who will allow that they were miserable, but, on the contrary, that they were happy.

Then James has done well for us; for he has laid before our eyes a pattern, that we may learn to look at it whenever we are tempted to impatience or to despair: and he takes this principle as granted, that the prophets were blessed in their afflictions, for they courageously sustained them. Since it was so, he concludes that the same judgment ought to be formed of us when afflicted.

And he says, the prophets who have spoken in the name of the Lord; by which he intimates that they were accepted and approved by God. If, then, it had been useful for them to have been free from miseries, doubtless God would have kept them free. But it was otherwise. It hence follows that afflictions are salutary to the faithful. He, therefore, bids them to be taken as an example of suffering affliction. But patience also must be added, which is a real evidence of our obedience. Hence he has joined them both together.

11 The patience of Job. Having spoken generally of the prophets, he now refers to an example remarkable above others; for no one, as far as we can learn from histories, has ever been overwhelmed with troubles so hard and so various as Job; and yet he emerged from so deep a gulf. Whosoever, then, will imitate his patience, will no doubt find God’s hand, which at length delivered him, to be the same. We see for what end his history has been written. God suffered not his servant Job to sink, because he patiently endured his afflictions. Then he will disappoint the patience of no one.

If, however, it be asked, Why does the Apostle so much commend the patience of Job, as he had displayed many signs of impatience, being carried away by a hasty spirit? To this I reply, that though he sometimes failed through the infirmity of the flesh, or murmured within himself, yet he ever surrendered himself to God, and was ever willing to be restrained and ruled by him. Though, then, his patience was somewhat deficient, it is yet deservedly commended.

The end of the Lord. By these words he intimates that afflictions ought ever to be estimated by their end. For at first God seems to be far away, and Satan in the meantime revels in the confusion; the flesh suggests to us that we are forsaken of God and lost. We ought, then, to extend our view farther, for near and around us there appears no light. Moreover, he has called it the end of the Lord, because it is his work to give a prosperous issue to adversities. If we do our duty in bearing evils obediently, he will by no means be wanting in performing his part. Hope directs us only to the end; God will then shew himself very merciful, how ever rigid and severe he may seem to be while afflicting us. “The end of the Lord” seems a singular expression; but τέλος, properly the end, means also the issue, the upshot, the termination, the conclusion. It is genitive of the efficient cause, “the end (or issue) given by the Lord.” See Job 42:12. According to Griesbach there are three MSS which have ἒλεος, “mercy;” which would be very suitable, — “and ye have seen the mercy of the Lord, that the Lord is very full of pity, and compassionate.” But the authority is not sufficient.

James 5:12-13

12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

12 Ante omnia vero, fratres mei, Ne juretis, neque per coelum, neque per terram, neque aliud quodvis jusjurandum; sit autem vestrum. Est, est; Non, non: ne in judicium (vel, simulationem) incidatis.

13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

13 Afflgitur quis inter vos? oret: hilari est animo? psallat.

12 But above all things. It has been a common vice almost in all ages, to swear lightly and inconsiderately. For so bad is our nature that we do not consider what an atrocious crime it is to profane the name of God. For though the Lord strictly commands us to reverence his name, yet men devise various subterfuges, and think that they can swear with impunity. They imagine, then, that there is no evil, provided they do not openly mention the name of God; and this is an old gloss. So the Jews, when they swore by heaven or earth, thought that they did not profane God’s name, because they did not mention it. But while men seek to be ingenious in dissembling with God, they delude themselves with the most frivolous evasions.

It was a vain excuse of this kind that Christ condemned in Matthew 5:34. James, now subscribing to the decree of his master, commands us to abstain from these indirect forms of swearing: for whosoever swears in vain and on frivolous occasions, profanes God’s name, whatever form he may give to his words. Then the meaning is, that it is not more lawful to swear by heaven or by the earth, than openly by the name of God. The reason is mentioned by Christ — because the glory of God is everywhere inscribed, and everywhere shines forth. Nay, men take the words, heaven and earth, in their oaths, in no other sense and for no other purpose, than if they named God himself; for by thus speaking they only designate the Worker by his works.

But he says, above all things; because the profanation of God’s name is not a slight offense. The Anabaptists, building on this passage, condemn all oaths, but they only shew their ignorance. For James does not speak of oaths in general, nor does Christ in the passage to which I have referred; but both condemn that evasion which had been devised, when men took the liberty to swear without expressing the name of God, which was a liberty repugnant to the prohibition of the law.

And this is what the words clearly mean, Neither by heaven, neither by the earth. For, if the question had been as to oaths in themselves, to what purpose were these forms mentioned? It then appears evident that both by Christ and by James the puerile astuteness of those is reproved who taught that they could swear with impunity, provided they adopted some circuitous expressions. That we may, then, understand the meaning of James, we must understand first the precept of the law, “Thou shalt not take the name of God in vain.” It hence appears clear, that there is a right and lawful use of God’s name. Now, James condemns those who did not indeed dare in a direct way to profane God’s name, but endeavored to evade the profanation which the law condemns, by circumlocutions.

But let your yea be yea. He brings the best remedy to correct the vice which he condemns, that is, that they were habitually to keep themselves to truth and faithfulness in all their sayings. For whence is the wicked habit of swearing, except that such is the falsehood of men, that their words alone are not believed? For, if they observed faithfulness, as they ought, in their words, there would have been no necessity of so many superfluous oaths. As, then, the perfidy or levity of men is the fountain from which the vice of swearing flows, in order to take away the vice, James teaches us that the fountain ought to be removed; for the right way of healing is to begin with the cause of illness.

Some copies have, “Let your word (or speech) be, yea, yea; no, no.” The true reading however, is what I have given, and is commonly received; and what he means I have already explained, that is, that we ought to tell the truth, and to be faithful in our words. To the same purpose is what Paul says in 2 Corinthians 1:18, that he was not in his preaching yea and nay, but pursued the same course from the beginning.

Lest ye fall into condemnation. There is a different reading, owing to the affinity of the words ὑπὸ κρίσιν and ὑπόκρισιν For εἰς ὑπόκρισιν there are several MSS., but for ὑπὸ κρίσιν there are not only several MSS., but the earliest versions, Syr. and Vulg.; so Griesbach takes the latter as the true reading. If you read, “into judgment” or condemnation, the sense will clearly be, that to take God’s name in vain will not be unpunished. But it is not unsuitable to say, “into hypocrisy;” because when simplicity, as it has been already said, prevails among us, the occasion for superfluous oaths is cut off. If, then, fidelity appears in all we say, the dissimulation, which leads us to swear rashly, will be removed.

13 Is any among you afflicted? he means that there is no time in which God does not invite us to himself. For afflictions ought to stimulate us to pray; prosperity supplies us with an occasion to praise God. But such is the perverseness of men, that they cannot rejoice without forgetting God, and that when afflicted they are disheartened and driven to despair. We ought, then, to keep within due bounds, so that the joy, which usually makes us to forget God, may induce us to set forth the goodness of God, and that our sorrow may teach us to pray. For he has set the singing of psalms in opposition to profane and unbridled joy; and thus they express their joy who are led, as they ought to be, by prosperity to God.

James 5:14-15

14 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:

14 Infirmatur quis inter vos? Advocet presbyteros ecclesiae, et orent super eum, unguentes oleo in nomine Domini:

15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

15 Et oratio fidei servabit aegrotum, et excitabit eum Dominus; et si peccata admiserit, remittentur illi.

14 Is any sick among you. As the gift of healing as yet continued, he directs the sick to have recourse to that remedy. It is, indeed, certain that they were not all healed; but the Lord granted this favor as often and as far as he knew it would be expedient; nor is it probable that the oil was indiscriminately applied, but only when there was some hope of restoration. For, together with the power there was given also discretion to the ministers, lest they should by abuse profane the symbol. The design of James was no other than to commend the grace of God which the faithful might then enjoy, lest the benefit of it should be lost through contempt or neglect.

For this purpose he ordered the presbyters to be sent for, but the use of the anointing must have been confined to the power of the Holy Spirit.

The Papists boast mightily of this passage, when they seek to pass off their extreme unction. But how different their corruption is from the ancient ordinance mentioned by James I will not at present undertake to shew. Let readers learn this from my Institutes. I will only say this, that this passage is wickedly and ignorantly perverted; when extreme unction is established by it, and is called a sacrament, to be perpetually observed in the Church. I indeed allow that it was used as a sacrament by the disciples of Christ, (for I cannot agree with those who think that it was medicine;) but as the reality of this sign continued only for a time in the Church, the symbol also must have been only for a time. And it is quite evident, that nothing is more absurd than to call that a sacrament which is void and does not really present to us that which it signifies. That the gift of healing was temporary, all are constrained to allow, and events clearly prove: then the sign of it ought not to be deemed perpetual. It hence follows, that they who at this day set anointing among the sacraments, are not the true followers, but the apes of the Apostles, except they restore the effect produced by it, which God has taken away from the world for more than fourteen hundred years. So we have no dispute, whether anointing was once a sacrament; but whether it has been given to be so perpetually. This latter we deny, because it is evident that the thing signified has long ago ceased.

The presbyters, or elders, of the church. I include here generally all those who presided over the Church; for pastors were not alone called presbyters or elders, but also those who were chosen from the people to be as it were censors to protect discipline. For every Church had, as it were, its own senate, chosen from men of weight and of proved integrity. But as it was customary to choose especially those who were endued with gifts more than ordinary, he ordered them to send for the elders, as being those in whom the power and grace of the Holy Spirit more particularly appeared.

Let them pray over him. This custom of praying over one was intended to shew, that they stood as it were before God; for when we come as it were to the very scene itself, we utter prayers with more feeling; and not only Elisha and Paul, but Christ himself, roused the ardor of prayer and commended the grace of God by thus praying over persons. (2 Kings 4:32; Acts 20:10; John 11:41.)

15. But it must be observed, that he connects a promise with the prayer, lest it should be made without faith. For he who doubts, as one who does not rightly call on God, is unworthy to obtain anything, as we have seen in the first chapter. Whosoever then really seeks to be heard, must be fully persuaded that he does not pray in vain.

As James brings before us this special gift, to which the external rite was but an addition, we hence learn, that the oil could not have been rightly used without faith. But since it appears that the Papists have no certainty as to their anointing, as it is manifest that they have not the gift, it is evident that their anointing is spurious.

And if he have committed sins. This is not added only for the sake of amplifying, as though he had said, that God would give something more to the sick than health of body; but because diseases were very often inflicted on account of sins; and by speaking of their remission he intimates that the cause of the evil would be removed. And we indeed see that David, when afflicted with disease and seeking relief, was wholly engaged in seeking the pardon of his sins. Why did he do this, except that while he acknowledged the effect of his faults in his punishment, he deemed that there was no other remedy, but that the Lord should cease to impute to him his sins?

The prophets are full of this doctrine, that men are relieved from their evils when they are loosed from the guilt of their iniquities. Let us then know that it is the only fit remedy for our diseases and other calamities, when we carefully examine ourselves, being solicitous to be reconciled to God, and to obtain the pardon of our sins.

James 5:16-18

16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

16 Confitemini invicem peccata vestra, et orate invicem alii pro aliis, ut salvemini: multum valet precatio justi efficax.

17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months.

17 Elias homo erat passionibus similiter obnoxius ut nos; et precatione precatus est, ne plueret; et non pluit super terram annos tres et sex menses.

18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.

18 Et rursum oravit, et coelum dedit pluviam, et terra protulit fructum suum.

16 Confess your faults one to another. In some copies the illative particle is given, nor is it unsuitable; for though when not expressed, it must be understood. He had said, that sins were remitted to the sick over whom the elders prayed: he now reminds them how useful it is to discover our sins to our brethren, even that we may obtain the pardon of them by their intercession. The illative οὖν, though found in some MSS., is not introduced into the text by Griesbach, there being no sufficient evidence in its favor. Nor does there appear a sufficient reason for the connection mentioned by Calvin. The two cases seem to be different. The elders of the church were in the previous instance to be called in, who were to pray and anoint the sick, and it is said that the prayer of faith (i.e. of miraculous faith) would save the sick, and that his sins would be forgiven him. This was clearly a case of miraculous healing. But what is spoken of in this verse seems to be quite different. Prayer is alone mentioned, not by the elders, but by a righteous man, not saving as in the former case, but availing much. It seems probable then that the sins of the sick miraculously healed were more especially against God; and that the sins which they were to confess to one another were against the brethren, also visited with judgment and the remedy for them was mutual confession, and mutual prayer; but the success in this case was not as sure or as certain as in the former, only we are told that an earnest prayer avails much. Then, to encourage this earnest or fervent prayer, the case of Elias is adduced; but it had nothing to do with miraculous healing.

This passage, I know, is explained by many as referring to the reconciling of offenses; for they who wish to return to favor must necessarily know first their own faults and confess them. For hence it comes, that hatreds take root, yea, and increase and become irreconcilable, because every one perniciously defends his own cause. Many therefore think that James points out here the way of brotherly reconciliation, that is, by mutual acknowledgment of sins. But as it has been said, his object was different; for he connects mutual prayer with mutual confession; by which he intimates that confession avails for this end, that we may be helped as to God by the prayers of our brethren; for they who know our necessities, are stimulated to pray that they may assist us; but they to whom our diseases are unknown are more tardy to bring us help.

Wonderful, indeed, is the folly or the insincerity of the Papists, who strive to build their whispering confession on this passage. For it would be easy to infer from the words of James, that the priests alone ought to confess. For since a mutual, or to speak more plainly, a reciprocal confession is demanded here, no others are bidden to confess their own sins, but those who in their turn are fit to hear the confession of others; but this the priests claim for themselves alone. Then confession is required of them alone. But since their puerilities do not deserve a refutation, let the true and genuine explanation already given be deemed sufficient by us.

For the words clearly mean, that confession is required for no other end, but that those who know our evils may be more solicitous to bring us help.

Availeth much. That no one may think that this is done without fruit, that is, when others pray for us, he expressly mentions the benefit and the effect of prayer. But he names expressly the prayer of a righteous or just man; because God does not hear the ungodly; nor is access to God open, except through a good conscience: not that our prayers are founded on our own worthiness, but because the heart must be cleansed by faith before we can present ourselves before God. Then James testifies that the righteous or the faithful pray for us beneficially and not without fruit.

But what does he mean by adding effectual or efficacious? For this seems superfluous; for if the prayer avails much, it is doubtless effectual. The ancient interpreter has rendered it “assiduous;” but this is too forced. For James uses the Greek participle, ἐνεργούμεναι, which means “working.” And the sentence may be thus explained, “It avails much, because it is effectual.” This can hardly be admitted. The word expresses what sort of prayer is that which avails much. Besides, to avail much, and to be effectual, are two distinct things. The word as a verb and as a participle had commonly an active sense. Schleusner gives only one instance in which it has a passive meaning, 2 Corinthians 1:6; to which may be added 2 Corinthians 4:12. If taken passively, it may be rendered, “inwrought,” that is, by the Spirit, according to Macknight. But it has been most commonly taken actively, and in the sense of the verbal adjective ἐνεργὴς, energetic, powerful, ardent, fervent. As it is an argument drawn from this principle, that God will not allow the prayers of the faithful to be void or useless, he does not therefore unjustly conclude that it avails much. But I would rather confine it to the present case: for our prayers may properly be said to be ἐνεργούμεναι, working, when some necessity meets us which excites in us earnest prayer. We pray daily for the whole Church, that God may pardon its sins; but then only is our prayer really in earnest, when we go forth to succor those who are in trouble. But such efficacy cannot be in the prayers of our brethren, except they know that we are in difficulties. Hence the reason given is not general, but must be specially referred to the former sentence.

17 Elias was a man. There are innumerable instances in Scripture of what he meant to prove; but he chose one that is remarkable above all others; for it was a great thing that God should make heaven in a manner subject to the prayers of Elias, so as to obey his wishes. Elias kept heaven shut by his prayers for three years and a half; he again opened it, so that it poured down abundance of rain. Hence appeared the wonderful power of prayer. Well known is this remarkable history, and is found in 1 Kings 17 and 1 Kings 18. And though it is not there expressly said, that Elias prayed for drought, it may yet be easily gathered, and that the rain also was given to his prayers.

But we must notice the application of the example. James does not say that drought ought to be sought from the Lord, because Elias obtained it; for we may by inconsiderate zeal presumptuously and foolishly imitate the Prophet. We must then observe the rule of prayer, so that it may be by faith. He, therefore, thus accommodates this example, — that if Elias was heard, so also we shall be heard when we rightly pray. For as the command to pray is common, and as the promise is common, it follows that the effect also will be common.

Lest any one should object and say, that we are far distant from the dignity of Elias, he places him in our own rank, by saying, that he was a mortal man and subject to the same passions with ourselves. For we profit less by the examples of saints, because we imagine them to have been half gods or heroes, who had peculiar intercourse with God; so that because they were heard, we receive no confidence. In order to shake off this heathen and profane superstition, James reminds us that the saints ought to be considered as having the infirmity of the flesh; so that we may learn to ascribe what they obtained from the Lord, not to their merits, but to the efficacy of prayer.

It hence appears how childish the Papists are, who teach men to flee to the protection of saints, because they had been heard by the Lord. For thus they reason, “Because he obtained what he asked as long as he lived in the world, he will be now after death our best patron.” This sort of subtle refinement was altogether unknown to the Holy Spirit. For James on the contrary argues, that as their prayers availed so much, so we ought in like manner to pray at this day according to their example, and that we shall not do so in vain.

James 5:19-20

19 Brethren, if any of you do err from the truth, and one convert him;

19 Fratres mei, si quis inter vos erraverit a veritate, et converterit quispiam eum;

20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

20 Cognoscat quod qui converterit peccatorem ab errore viae suae, servabit animam a morte, et multitudinem operiet peccatorum.

20 Let him know. I doubt whether this ought rather to have been written, γιςώσκετε, “know ye.” Both ways the meaning however is the same. For James recommends to us the correction of our brethren from the effect produced that we may more assiduously attend to this duty. Nothing is better or more desirable than to deliver a soul from eternal death; and this is what he does who restores an erring brother to the right way: therefore a work so excellent ought by no means to be neglected. To give food to the hungry, and drink to the thirsty, we see how much Christ values such acts; but the salvation of the soul is esteemed by him much more precious than the life of the body. We must therefore take heed lest souls perish through our sloth, whose salvation God puts in a manner in our hands. Not that we can bestow salvation on them; but that God by our ministry delivers and saves those who seem otherwise to be nigh destruction.

Some copies have his soul, which makes no change in the sense. I, however, prefer the other reading, for it has more force in it.

And shall hide a multitude of sins. He makes an allusion to a saying of Solomon, rather than a quotation. (Proverbs 10:12.) Solomon says that love covers sins, as hatred proclaims them. For they who hate burn with the desire of mutual slander; but they who love are disposed to exercise mutual forbearance. Love, then, buries sins as to men. James teaches here something higher, that is, that sins are blotted out before God; as though he had said, Solomon has declared this as the fruit of love, that it covers sins; but there is no better or more excellent way of covering them than when they are wholly abolished before God. And this is done when the sinner is brought by our admonition to the right way: we ought then especially and more carefully to attend to this duty.

END OF THE EPISTLE OF JAMES

THE ARGUMENT

The doubts respecting this Epistle mentioned by Eusebius, ought not to keep us from reading it. For if the doubts rested on the authority of men, whose names he does not give, we ought to pay no more regard to it than to that of unknown men. And he afterwards adds, that it was everywhere received without any dispute. What Jerome writes influences me somewhat more, that some, induced by a difference in the style, did not think that Peter was the author. For though some affinity may be traced, yet I confess that there is that manifest difference which distinguishes different writers. There are also other probable conjectures by which we may conclude that it was written by another rather than by Peter. At the same time, according to the consent of all, it has nothing unworthy of Peter, as it shews everywhere the power and the grace of an apostolic spirit. If it be received as canonical, we must allow Peter to be the author, since it has his name inscribed, and he also testifies that he had lived with Christ: and it would have been a fiction unworthy of a minister of Christ, to have personated another individual. So then I conclude, that if the Epistle be deemed worthy of credit, it must have proceeded from Peter; not that he himself wrote it, but that some one of his disciples set forth in writing, by his command, those things which the necessity of the times required. For it is probable that he was now in extreme old age, for he says, that he was near his end. And it may have been that at the request of the godly, he allowed this testimony of his mind to be recorded shortly before his death, because it might have somewhat availed, when he was dead, to support the good, and to repress the wicked. Doubtless, as in every part of the Epistle the majesty of the Spirit of Christ appears, to repudiate it is what I dread, though I do not here recognize the language of Peter. But since it is not quite evident as to the author, I shall allow myself the liberty of using the word Peter or Apostle indiscriminately.

I shall now come to the argument, which may be briefly stated.

The design is to shew, that those who have once professed the true faith of Christ, ought to respond to their calling to the last. After having then extolled, in high terms, the grace of God, he recommends to them holiness of life, because God usually punishes in hypocrites a false profession of his name, with dreadful blindness, and on the other hand he increases his gifts to those who truly and from the heart embrace the doctrine of religion. He, therefore, exhorts them to prove their calling by a holy life. And, to give a greater weight to his admonitions, he says that he is already near his end, and at the same time, excuses himself that he so often repeated the same things, his object being that they who should remain alive on the earth after his death, might have what he, when alive, wrote, more deeply fixed in their minds.

And as the foundation of true religion is the certainty or the truth of the gospel, he shews, first, how indubitable is its truth by this fact, — that he himself had been an eyewitness of all things which it contains, and especially that he had heard Christ proclaimed from heaven to be the Son of God; and, in the second place, it was God's will that it should be borne witness to, and approved by the oracles of the prophets.

He, however, predicts, at the same time, that danger was approaching from false teachers, who would spread impious inventions, as well as from the despisers of God, who would mock all religion; and he did this, that the faithful might learn to be watchful, and that they might be fortified. And he seems to have spoken thus designedly, lest they expected that the course of truth in the kingdom of Christ would be tranquil and peaceable, and free from all contention. He afterwards, as on a tablet, describes the character and manners of those who would, by their corruptions, pollute Christianity. But the description which he presents, especially suits the present age, as it will be more evident by a comparison. For he especially draws his pen against Lucianic men, who abandon themselves to every wickedness, and take a profane license to shew contempt to God, yea, and treat with ridicule the hope of a better life; and at this day we see that the world is everywhere full of such rabble.

He further exhorts the faithful, not only to look always for the coming of Christ with suspended and expectant minds, but also to regard that day as present before their eyes, and in the meantime to keep themselves unpolluted for the Lord: in which doctrine he makes Paul as his associate and approver; and to defend his writings from the calumnies of the ungodly, he severely reproves all those who pervert them.

CHAPTER 1

2 Peter 1:1-4

1. Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

1. Simeon Petrus, et servus et apostolus Jesu Christi, iis quid aequè pretiosam nobiscum sortiti sunt fidem, per justitiam Dei nostri et Servatoris Jesu Christí,

2. Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,

2. Gratia vobis et pax multiplicetur per cognitionem (vel, cum cognitione) Dei et Jesu Domini nostri;

3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

3. Quemadmodum divina ejus potentia omnia nobis quae spectant ad vitam et pietatem dedit per cognitionem ejus qui vocavit nos propria gloria et virtute (vel, per gloriam virtutem):

4. Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

4. Quibus et maximae pretiosae promissiones nobis donatae sunt, ut per Haec fieretis divinae consortes naturae, ubi fugeritis corruptionem quae in mundo est in concupiscentia.

CHAPTER 5

Jas 5:1-20. Woes Coming on the Wicked Rich: Believers Should Be Patient unto the Lord's Coming: Various Exhortations.

1. Go to now--Come now. A phrase to call solemn attention.

ye rich--who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (Jas 5:7), knowing that God will speedily avenge them on their oppressors [Bengel].

miseries that shall come--literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord (Jas 5:7); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.

2. corrupted--about to be destroyed through God's curse on your oppression, whereby your riches are accumulated (Jas 5:4). Calvin thinks the sense is, Your riches perish without being of any use either to others or even to yourselves, for instance, your garments which are moth-eaten in your chests.

garments ... moth-eaten--referring to Mt 6:19, 20.

3. is cankered--"rusted through" [Alford].

rust ... witness against you--in the day of judgment; namely, that your riches were of no profit to any, lying unemployed and so contracting rust.

shall eat your flesh--The rust which once ate your riches, shall then gnaw your conscience, accompanied with punishment which shall prey upon your bodies for ever.

as ... fire--not with the slow process of rusting, but with the swiftness of consuming fire.

for the last days--Ye have heaped together, not treasures as ye suppose (compare Lu 12:19), but wrath against the last days, namely, the coming judgment of the Lord. Alford translates more literally, "In these last days (before the coming judgment) ye laid up (worldly) treasure" to no profit, instead of repenting and seeking salvation (see on Jas 5:5).

4. Behold--calling attention to their coming doom as no vain threat.

labourers--literally "workmen."

of you kept back--So English Version rightly. Not as Alford, "crieth out from you." The "keeping back of the hire" was, on the part OF the rich, virtually an act of "fraud," because the poor laborers were not immediately paid. The phrase is therefore not, "kept back by you," but "of you"; the latter implying virtual, rather than overt, fraud. James refers to De 24:14, 15, "At this day ... give his hire, neither shall the sun go down upon it, lest he CRY against thee unto the Lord, and it be sin unto thee." Many sins "cry" to heaven for vengeance which men tacitly take no account of, as unchastity and injustice [Bengel]. Sins peculiarly offensive to God are said to "cry" to Him. The rich ought to have given freely to the poor; their not doing so was sin. A still greater sin was their not paying their debts. Their greatest sin was not paying them to the poor, whose wages is their all.

cries of them--a double cry; both that of the hire abstractly, and that of the laborers hired.

the Lord of sabaoth--here only in the New Testament. In Ro 9:29 it is a quotation. It is suited to the Jewish tone of the Epistle. It reminds the rich who think the poor have no protector, that the Lord of the whole hosts in heaven and earth is the guardian and avenger of the latter. He is identical with the "coming Lord" Jesus (Jas 5:7).

5. Translate, "Ye have luxuriated ... and wantoned." The former expresses luxurious effeminacy; the latter, wantonness and prodigality. Their luxury was at the expense of the defrauded poor (Jas 5:4).

on the earth--The same earth which has been the scene of your wantonness, shall be the scene of the judgment coming on you: instead of earthly delights ye shall have punishments.

nourished ... hearts--that is glutted your bodies like beasts to the full extent of your hearts' desire; ye live to eat, not eat to live.

as in a day of slaughter--The oldest authorities omit "as." Ye are like beasts which eat to their hearts' content on the very day of their approaching slaughter, unconscious it is near. The phrase answers to "the last days," Jas 5:3, which favors Alford's translation there, "in," not "for."

6. Ye have condemned ... the just--The Greek aorist expresses, "Ye are accustomed to condemn ... the just." Their condemnation of Christ, "the Just," is foremost in James' mind. But all the innocent blood shed, and to be shed, is included, the Holy Spirit comprehending James himself, called "the Just," who was slain in a tumult. See my Introduction. This gives a peculiar appropriateness to the expression in this verse, the same "as the righteous (just) man" (Jas 5:16). The justice or righteousness of Jesus and His people is what peculiarly provoked the ungodly great men of the world.

he doth not resist you--The very patience of the Just one is abused by the wicked as an incentive to boldness in violent persecution, as if they may do as they please with impunity. God doth "resist the proud" (Jas 4:6); but Jesus as man, "as a sheep is dumb before the shearers, so He opened not His mouth": so His people are meek under persecution. The day will come when God will resist (literally, "set Himself in array against") His foes and theirs.

7. Be patient therefore--as judgment is so near (Jas 5:1, 3), ye may well afford to be "patient" after the example of the unresisting Just one (Jas 5:6).

brethren--contrasted with the "rich" oppressors, Jas 5:1-6.

unto the coming of the Lord--Christ, when the trial of your patience shall cease.

husbandman waiteth for--that is, patiently bears toils and delays through hope of the harvest at last. Its "preciousness" (compare Psa 126:6, "precious seed") will more than compensate for all the past. Compare the same image, Ga 6:3, 9.

hath long patience for it--"over it," in respect to it.

until he receive--"until it receive" [Alford]. Even if English Version be retained, the receiving of the early and latter rains is not to be understood as the object of his hope, but the harvest for which those rains are the necessary preliminary. The early rain fell at sowing time, about November or December; the latter rain, about March or April, to mature the grain for harvest. The latter rain that shall precede the coming spiritual harvest, will probably be another Pentecost-like effusion of the Holy Ghost.

8. coming ... draweth nigh--The Greek expresses present time and a settled state. 1Pe 4:7, "is at hand." We are to live in a continued state of expectancy of the Lord's coming, as an event always nigh. Nothing can more "stablish the heart" amidst present troubles than the realized expectation of His speedy coming.

9. Grudge not--rather "Murmur not"; "grumble not." The Greek is literally, "groan": a half-suppressed murmur of impatience and harsh judgment, not uttered aloud or freely. Having exhorted them to patience in bearing wrongs from the wicked, he now exhorts them to a forbearing spirit as to the offenses given by brethren. Christians, who bear the former patiently, sometimes are impatient at the latter, though much less grievous.

lest ... condemned--The best manuscript authorities read, "judged." James refers to Mt 7:1, "Judge not lest ye be judged." To "murmur against one another" is virtually to judge, and so to become liable to be judged.

judge ... before the door--referring to Mt 24:33. The Greek is the same in both passages, and so ought to be translated here as there, "doors," plural. The phrase means "near at hand" (Ge 4:7), which in the oldest interpretations [Targums of Jonathan and Jerusalem] is explained, "thy sin is reserved unto the judgment of the world to come." Compare "the everlasting doors" (Psa 24:7, whence He shall come forth). The Lord's coming to destroy Jerusalem is primarily referred to; and ultimately, His coming again visibly to judgment.

10. the prophets--who were especially persecuted, and therefore were especially "blessed."

example of suffering affliction--rather, simply, "of affliction," literally, "evil treatment."

11. count them happy--(Mt 5:10).

which endure--The oldest authorities read, "which have endured," which suits the sense better than English Version: "Those who in past days, like the prophets and Job, have endured trials." Such, not those who "have lived in pleasure and been wanton on the earth" (Jas 5:5), are "happy."

patience--rather, "endurance," answering to "endure": the Greek words similarly corresponding. Distinct from the Greek word for "patience" Jas 5:10. The same word ought to be translated, "endurance," Jas 1:3. He here reverts to the subject which he began with.

Job--This passage shows the history of him is concerning a real, not an imaginary person; otherwise his case could not be quoted as an example at all. Though he showed much of impatience, yet he always returned to this, that he committed himself wholly to God, and at last showed a perfect spirit of enduring submission.

and have seen--(with the eyes of your mind). Alford translates from the old and genuine reading, "see also," &c. The old reading is, however, capable of being translated as English Version.

the end of the Lord--the end which the Lord gave. If Job had much to "endure," remember also Job's happy "end." Hence, learn, though much tried, to "endure to the end."

that--Alford and others translate, "inasmuch as," "for."

pitiful ... of tender mercy--The former refers to the "feeling"; the latter, to the act. His pity is shown in not laying on the patient endurer more trials than he is able to bear; His mercy, in His giving a happy "end" to the trials [Bengel].

12. But above all--as swearing is utterly alien to the Christian meek "endurance" just recommended.

swear not--through impatience, to which trials may tempt you (Jas 5:10, 11). In contrast to this stands the proper use of the tongue, Jas 5:13. James here refers to Mt 5:34, &c.

let your yea be yea--Do not use oaths in your everyday conversation, but let a simple affirmative or denial be deemed enough to establish your word.

condemnation--literally, "judgment," namely, of "the Judge" who "standeth before the doors" (Jas 5:9).

13. afflicted--referring to the "suffering affliction" (Jas 5:10).

let him pray--not "swear" in rash impatience.

merry--joyous in mind.

sing psalms--of praise. Paul and Silas sang psalms even in affliction.

14. let him call for the elders--not some one of the elders, as Roman Catholics interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray [Bengel].

anointing him with oil--The usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in 1Co 6:2 the Church's highest judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Compare other apostolic usages now discontinued rightly, 1Co 11:4-15; 16:20. "Let them use oil who can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using the empty sign" [Whitaker]. Romish extreme unction is administered to those whose life is despaired of, to heal the soul, whereas James' unction was to heal the body. Cardinal Cajetan [Commentary] admits that James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerusalem and Babylon), was much used as a curative agent. It was also a sign of the divine grace. Hence it was an appropriate sign in performing miraculous cures.

in the name of the Lord--by whom alone the miracle was performed: men were but the instruments.

15. prayer--He does not say the oil shall save: it is but the symbol.

save--plainly not as Rome says, "save" the soul. but heal "the sick": as the words, "the Lord shall raise him up," prove. So the same Greek is translated, "made (thee) whole," Mt 9:21, 22.

and if ... sins--for not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins.

have committed--literally, "be in a state of having committed sins," that is, be under the consequences of sins committed.

they--rather, "it": his having committed sins shall be forgiven him. The connection of sin and sickness is implied in Is 33:24; Mt 9:2-5; Joh 5:14. The absolution of the sick, retained in the Church of England, refers to the sins which the sick man confesses (Jas 5:16) and repents of, whereby outward scandal has been given to the Church and the cause of religion; not to sins in their relation to God, the only Judge.

16. The oldest authorities read, "Confess, THEREFORE," &c. Not only in the particular case of sickness, but universally confess.

faults--your falls and offenses, in relation to one another. The word is not the same as sins. Mt 5:23, 24; Lu 17:4, illustrate the precept here.

one to another--not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in the case of (1) wrong done to a neighbor; (2) when under a troubled conscience we ask counsel of a godly minister or friend as to how we may obtain God's forgiveness and strength to sin no more, or when we desire their intercessory prayers for us ("Pray for one another"): "Confession may be made to anyone who can pray" [Bengel]; (3) open confession of sin before the Church and the world, in token of penitence. Not auricular confession.

that ye may be healed--of your bodily sicknesses. Also that, if your sickness be the punishment of sin, the latter being forgiven on intercessory prayer, "ye may be healed" of the former. Also, that ye may be healed spiritually.

effectual--intense and fervent, not "wavering" (Jas 1:6), [Beza]. "When energized" by the Spirit, as those were who performed miracles [Hammond]. This suits the collocation of the Greek words and the sense well. A righteous man's prayer is always heard generally, but his particular request for the healing of another was then likely to be granted when he was one possessing a special charism of the Spirit. Alford translates, "Availeth much in its working." The "righteous" is one himself careful to avoid "faults," and showing his faith by works (Jas 2:24).

17. Elias ... like passions as we--therefore it cannot be said that he was so raised above us as to afford no example applicable to common mortals like ourselves.

prayed earnestly--literally, "prayed with prayer": Hebraism for prayed intensely. Compare Lu 22:15, "With desire I have desired," that is, earnestly desired. Alford is wrong in saying, Elias' prayer that it might not rain "is not even hinted at in the Old Testament history." In 1Ki 17:1 it is plainly implied, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." His prophecy of the fact was according to a divine intimation given to him in answer to prayer. In jealousy for God's honor (1Ki 19:10), and being of one mind with God in his abhorrence of apostasy, he prayed that the national idolatry should be punished with a national judgment, drought; and on Israel's profession of repentance he prayed for the removal of the visitation, as is implied in 1Ki 18:39-42; compare Lu 4:25.

three years, &c.--Compare 1Ki 18:1, "The third year," namely, from Elijah's going to Zarephath; the prophecy (Jas 5:1) was probably about five or six months previously.

18. prayed ... and--that is, "and so." Mark the connection between the prayer and its accomplishment.

her fruit--her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who "have power to shut and open heaven that it rain not."

19. The blessing of reclaiming an erring sinner by the mutual consent and intercessory prayer just recommended.

do err--more literally, "be led astray."

the truth--the Gospel doctrine and precepts.

one--literally, "any"; as "any" before. Everyone ought to seek the salvation of everyone [Bengel].

20. Let him--the converted.

know--for his comfort, and the encouragement of others to do likewise.

shall save--future. The salvation of the one so converted shall be manifested hereafter.

shall hide a multitude of sins--not his own, but the sins of the converted. The Greek verb in the middle voice requires this. Pr 10:12 refers to charity "covering" the sins of others before men; James to one's effecting by the conversion of another that that other's sins be covered before God, namely, with Christ's atonement. He effects this by making the convert partaker in the Christian covenant for the remission of all sins. Though this hiding of sins was included in the previous "shall save," James expresses it to mark in detail the greatness of the blessing conferred on the penitent through the converter's instrumentality, and to incite others to the same good deed.

Go to now - See on Jam 4:13.

Weep and howl for your miseries - St. James seems to refer here, in the spirit of prophecy, to the destruction that was coming upon the Jews, not only in Judea, but in all the provinces where they sojourned. He seems here to assume the very air and character of a prophet; and in the most dignified language and peculiarly expressive and energetic images, foretells the desolations that were coming upon this bad people.

Your riches are corrupted - Σεσηπε· Are putrefied. The term πλουτος, riches, is to be taken here, not for gold, silver, or precious stones, (for these could not putrefy), but for the produce of the fields and flocks, the different stores of grain, wine, and oil, which they had laid up in their granaries, and the various changes of raiment which they had amassed in their wardrobes.

Your gold and silver is cankered - Instead of helping the poor, and thus honoring God with your substance, ye have, through the principle of covetousness, kept all to yourselves.

The rust of them shall be a witness against you - Your putrefied stores, your moth-eaten garments, and your tarnished coin, are so many proofs that it was not for want of property that you assisted not the poor, but through a principle of avarice; loving money, not for the sake of what it could procure, but for its own sake, which is the genuine principle of the miser. This was the very character given to this people by our Lord himself; he called them φιλαργυροι, lovers of money. Against this despicable and abominable disposition, the whole of the 12th chapter of St. Luke is levelled; but it was their easily besetting sin, and is so to the present day.

Shall eat your flesh as it were fire - This is a very bold and sublime figure. He represents the rust of their coin as becoming a canker that should produce gangrenes and phagedenous ulcers in their flesh, till it should be eaten away from their bones.

Ye have heaped treasure together - This verse is variously pointed. The word ὡς, like as, in the preceding clause, is left out by the Syriac, and some others; and πυρ, fire, is added here from that clause; so that the whole verse reads thus: "Your gold and your silver is cankered; and the rust of them shall be a witness against you, and shall consume your flesh. Ye have treasured up Fire against the last days." This is a bold and fine image: instead of the treasures of corn, wine, and oil, rich stuffs, with silver and gold, which ye have been laying up, ye shall find a treasure, a magazine of fire, that shall burn up your city, and consume even your temple. This was literally true; and these solemn denunciations of Divine wrath were most completely fulfilled. See the notes on Matthew 24 (note), where all the circumstances of this tremendous and final destruction are particularly noted.

By the last days we are not to understand the day of judgment, but the last days of the Jewish commonwealth, which were not long distant from the date of this epistle, whether we follow the earlier or later computation, of which enough has been spoken in the preface.

The hire of the laborers - The law, Lev 19:13, had ordered: The wages of him that is hired shall not abide with thee all night until the morning, every day's labor being paid for as soon as ended. This is more clearly stated in another law, Deu 24:15 : At his day thou shalt give him his hire; neither shall the sun go down upon it; - lest he cry against thee unto the Lord, and it be sin unto thee. And that God particularly resented this defrauding of the hireling we see from Mal 3:5 : I will come near to you in judgment, and will be a swift witness against those who oppress the hireling in his wages. And on these laws and threatenings is built what we read in Synopsis Sohar, p. 100, l. 45: "When a poor man does any work in a house, the vapor proceeding from him, through the severity of his work, ascends towards heaven. Wo to his employer if he delay to pay him his wages." To this James seems particularly to allude, when he says: The cries of them who have reaped are entered into the ears of the Lord of hosts; and the rabbins say, "The vapor arising from the sweat of the hard-worked laborer ascends up before God." Both images are sufficiently expressive.

The Lord of sabaoth - St. James often conceives in Hebrew though he writes in Greek. It is well known that יהוה צבאות Yehovah tsebaoth, Lord of hosts, or Lord of armies, is a frequent appellation of God in the Old Testament; and signifies his uncontrollable power, and the infinitely numerous means he has for governing the world, and defending his followers, and punishing the wicked.

Ye have lived in pleasure - Ετρυφησατε. Ye have lived luxuriously; feeding yourselves without fear, pampering the flesh.

And been wanton - Εσπαταλησατε· Ye have lived lasciviously. Ye have indulged all your sinful and sensual appetites to the uttermost; and your lives have been scandalous.

Ye have nourished your hearts - Εθρεψατε· Ye have fattened your hearts, and have rendered them incapable of feeling, as in a day of slaughter, ἡμερᾳ σφαγης, a day of sacrifice, where many victims are offered at once, and where the people feast upon the sacrifices; many, no doubt, turning, on that occasion, a holy ordinance into a riotous festival.

Ye have condemned and killed the just; and he doth not resist you - Several by τον δικαιον, the just one, understand Jesus Christ, who is so called, Act 3:14; Act 7:52; Act 22:14; but the structure of the sentence, and the connection in which it stands, seem to require that we should consider this as applying to the just or righteous in general, who were persecuted and murdered by those oppressive rich men; and their death was the consequence of their dragging them before the judgment seats, Jam 2:6, where, having no influence, and none to plead their cause, they were unjustly condemned and executed.

And he doth not resist you. - In this, as in τον δικαιον, the just, there is an enallege of the singular for the plural number. And in the word ουκ αντιτασσεται, he doth not resist, the idea is included of defense in a court of justice. These poor righteous people had none to plead their cause; and if they had it would have been useless, as their oppressors had all power and all influence, and those who sat on these judgment seats were lost to all sense of justice and right. Some think that he doth not resist you should be referred to God; as if he had said, God permits you to go on in this way at present, but he will shortly awake to judgment, and destroy you as enemies of truth and righteousness.

Be patient, therefore - Because God is coming to execute judgment on this wicked people, therefore be patient till he comes. He seems here to refer to the coming of the Lord to execute judgment on the Jewish nation, which shortly afterwards took place.

The husbandman waiteth - The seed of your deliverance is already sown, and by and by the harvest of your salvation will take place. God's counsels will ripen in due time.

The early and latter rain - The rain of seed time; and the rain of ripening before harvest: the first fell in Judea, about the beginning of November, after the seed was sown; and the second towards the end of April, when the ears were filling, and this prepared for a full harvest. Without these two rains, the earth would have been unfruitful. These God had promised: I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thy oil, Deu 11:14. But for these they were not only to wait patiently, but also to pray, Ask ye of the Lord rain in the time of the latter rain; so shall the Lord make bright clouds, and give them showers of rain, to every one grass in the field; Zac 10:1.

Be ye also patient - Wait for God's deliverance, as ye wait for his bounty in providence.

Stablish your hearts - Take courage; do not sink under your trials.

The coming of the Lord draweth nigh - Ηγγικε· Is at hand. He is already on his way to destroy this wicked people, to raze their city and temple, and to destroy their polity for ever; and this judgment will soon take place.

Grudge not - Μη στεναζετε· Groan not; grumble not; do not murmur through impatience; and let not any ill treatment which you receive, induce you to vent your feelings in imprecations against your oppressors. Leave all this in the hands of God.

Lest ye be condemned - By giving way to a spirit of this kind, you will get under the condemnation of the wicked.

The judge standeth before the door - His eye is upon every thing that is wrong in you, and every wrong that is done to you; and he is now entering into judgment with your oppressors.

Take - the prophets - The prophets who had spoken to their forefathers by the authority of God, were persecuted by the very people to whom they delivered the Divine message; but they suffered affliction and persecution with patience, commending their cause to him who judgeth righteously; therefore, imitate their example.

We count them happy which endure - According to that saying of our blessed Lord, Blessed are ye when men shall persecute and revile you - for so persecuted they the prophets which were before you. Mat 5:11, Mat 5:12, etc.

Ye have heard of the patience of Job - Stripped of all his worldly possessions, deprived at a stroke of all his children, tortured in body with sore disease, tempted by the devil, harassed by his wife, and calumniated by his friends, he nevertheless held fast his integrity, resigned himself to the Divine dispensations, and charged not God foolishly.

And have seen the end of the Lord - The issue to which God brought all his afflictions and trials, giving him children, increasing his property, lengthening out his life, and multiplying to him every kind of spiritual and secular good. This was God's end with respect to him; but the devil's end was to drive him to despair, and to cause him to blaspheme his Maker. This mention of Job shows him to have been a real person; for a fictitious person would not have been produced as an example of any virtue so highly important as that of patience and perseverance. The end of the Lord is a Hebraism for the issue to which God brings any thing or business.

The Lord is very pitiful, and of tender mercy - Instead of πολυσπλαγχνος, which we translate very pitiful, and which might be rendered of much sympathy, from πολυς, much, and σπλαγχνον, a bowel, (because any thing that affects us with commiseration causes us to feel an indescribable emotion of the bowels), several MSS. have πολυευσπλαγχνος, from παλυς, much, ευ, easily, and σπλαγχνον, a bowel, a word not easy to be translated; but it signifies one whose commiseration is easily excited, and whose commiseration is great or abundant.

Above all things - swear not - What relation this exhortation can have to the subject in question, I confess I cannot see. It may not have been designed to stand in any connection, but to be a separate piece of advice, as in the several cases which immediately follow. That the Jews were notoriously guilty of common swearing is allowed on all hands; and that swearing by heaven, earth, Jerusalem, the temple, the altar, different parts of the body, was not considered by them as binding oaths, has been sufficiently proved. Rabbi Akiba taught that "a man might swear with his lips, and annul it in his heart; and then the oath was not binding." See the notes on Mat 5:33, etc., where the subject is considered in great detail.

Let your yea be yea, etc. - Do not pretend to say yea with your lips, and annul it in your heart; let the yea or the nay which you express be bona fide such. Do not imagine that any mental reservation can cancel any such expressions of obligation in the sight of God.

Lest ye fall into condemnation - Ἱνα μη ὑπο κρισιν πεσητε· Lest ye fall under judgment. Several MSS. join ὑπο and κρισιν together, ὑποκρισιν, and prefix εις, into, which makes a widely different reading: Lest ye fall into hypocrisy. Now, as it is a fact, that the Jews did teach that there might be mental reservation, that would annul the oath, how solemnly soever it was taken; the object of St. James, if the last reading be genuine, and it is supported by a great number of excellent MSS., some versions, and some of the most eminent of the fathers, was to guard against that hypocritical method of taking an oath, which is subversive of all moral feeling, and must make conscience itself callous.

Is any among you afflicted? let him pray - The Jews taught that the meaning of the ordinance, Lev 13:45, which required the leper to cry, Unclean! unclean! was, "that thus making known his calamity, the people might be led to offer up prayers to God in his behalf," Sota, page 685, ed. Wagens. They taught also, that when any sickness or affliction entered a family, they should go to the wise men, and implore their prayers. Bava bathra, fol. 116, 1.

In Nedarim, fol. 40, 1, we have this relation: "Rabba, as often as he fell sick, forbade his domestics to mention it for the first day; if he did not then begin to get well, he told his family to go and publish it in the highways, that they who hated him might rejoice, and they that loved him might intercede with God for him."

Is any merry? let him sing psalms - These are all general but very useful directions. It is natural for a man to sing when he is cheerful and happy. Now no subject can be more noble than that which is Divine: and as God alone is the author of all that good which makes a man happy, then his praise should be the subject of the song of him who is merry. But where persons rejoice in iniquity, and not in the truth, God and sacred things can never be the subject of their song.

Is any sick among you? let him call for the elders - This was also a Jewish maxim. Rabbi Simeon, in Sepher Hachaiyim, said: "What should a man do who goes to visit the sick? Ans. He who studies to restore the health of the body, should first lay the foundation in the health of the soul. The wise men have said, No healing is equal to that which comes from the word of God and prayer. Rabbi Phineas, the son of Chamma, hath said, 'When sickness or disease enters into a man's family, let him apply to a wise man, who will implore mercy in his behalf.'" See Schoettgen.

St. James very properly sends all such to the elders of the Church, who had power with God through the great Mediator, that they might pray for them.

Anointing him with oil - That St. James neither means any kind of incantation, any kind of miracle, or such extreme unction as the Romish Church prescribes, will be sufficiently evident from these considerations:

1. Be was a holy man, and could prescribe nothing but what was holy.

2. If a miracle was intended, it could have been as well wrought without the oil, as with it.

3. It is not intimated that even this unction is to save the sick man, but the prayer of faith, Jam 5:15.

4. What is here recommended was to be done as a natural means of restoring health, which, while they used prayer and supplication to God, they were not to neglect.

5. Oil in Judea was celebrated for its sanative qualities; so that they scarcely ever took a journey without carrying oil with them, (see in the case of the Samaritan), with which they anointed their bodies, healed their wounds, bruises, etc.

6. Oil was and in frequently used in the east as a means of cure in very dangerous diseases; and in Egypt it is often used in the cure of the plague. Even in Europe it has been tried with great success in the cure of dropsy. And pure olive oil is excellent for recent wounds and bruises; and I have seen it tried in this way with the best effects.

7. But that it was the custom of the Jews to apply it as a means of healing, and that St. James refers to this custom, is not only evident from the case of the wounded man ministered to by the good Samaritan, Luk 10:34, but from the practice of the Jewish rabbins. In Midrash Koheleth, fol. 73, 1, it is said: "Chanina, son of the brother of the Rabbi Joshua, went to visit his uncle at Capernaum; he was taken ill; and Rabbi Joshua went to him and anointed him with oil, and he was restored." They had, therefore, recourse to this as a natural remedy; and we find that the disciples used it also in this way to heal the sick, not exerting the miraculous power but in cases where natural means were ineffectual. And they cast out many devils, and anointed with oil many that were sick, and healed them; Mar 6:13. On this latter place I have supposed that it might have been done symbolically, in order to prepare the way for a miraculous cure: this is the opinion of many commentators; but I am led, on more mature consideration, to doubt its propriety, yet dare not decide. In short, anointing the sick with oil, in order to their recovery, was a constant practice among the Jews. See Lightfoot and Wetstein on Mar 6:13. And here I am satisfied that it has no other meaning than as a natural means of restoring health; and that St. James desires them to use natural means while looking to God for an especial blessing. And no wise man would direct otherwise.

8. That the anointing recommended here by St. James cannot be such as the Romish Church prescribes, and it is on this passage principally that they found their sacrament of extreme unction, is evident from these considerations:

1. St. James orders the sick person to be anointed in reference to his cure; but they anoint the sick in the agonies of death, when there is no prospect of his recovery; and never administer that sacrament, as it is called, while there is any hope of life.

2. St James orders this anointing for the cure of the body, but they apply it for the cure of the soul; in reference to which use of it St. James gives no directions: and what is said of the forgiveness of sins, in Jam 5:15, is rather to be referred to faith and prayer, which are often the means of restoring lost health, and preventing premature death, when natural means, the most skillfully used, have been useless.

3. The anointing with oil, if ever used as a means or symbol in working miraculous cures, was only applied in some cases, perhaps very few, if any; but the Romish Church uses it in every case; and makes it necessary to the salvation of every departing soul. Therefore, St. James' unction, and the extreme unction of the Romish Church, are essentially different. See below.

And the prayer of faith; shall save the sick - That is, God will often make these the means of a sick man's recovery; but there often are cases where faith and prayer are both ineffectual, because God sees it will be prejudicial to the patient's salvation to be restored; and therefore all faith and prayer on such occasions should be exerted on this ground: "If it be most for thy glory, and the eternal good of this man's soul, let him be restored; if otherwise, Lord, pardon, purify him, and take him to thy glory."

The Lord shall raise him up - Not the elders, how faithfully and fervently soever they have prayed.

And if he have committed sins - So as to have occasioned his present malady, they shall be forgiven him; for being the cause of the affliction it is natural to conclude that, if the effect be to cease, the cause must be removed. We find that in the miraculous restoration to health, under the powerful hand of Christ, the sin of the party is generally said to be forgiven, and this also before the miracle was wrought on the body: hence there was a maxim among the Jews, and it seems to be founded in common sense and reason, that God never restores a man miraculously to health till he has pardoned his sins; because it would be incongruous for God to exert his miraculous power in saving a body, the soul of which was in a state of condemnation to eternal death, because of the crimes it had committed against its Maker and Judge. Here then it is God that remits the sin, not in reference to the unction, but in reference to the cure of the body, which he is miraculously to effect.

Confess your faults one to another - This is a good general direction to Christians who endeavor to maintain among themselves the communion of saints. This social confession tends much to humble the soul, and to make it watchful. We naturally wish that our friends in general, and our religious friends in particular, should think well of us; and when we confess to them offenses which, without this confession, they could never have known, we feel humbled, are kept from self-applause, and induced to watch unto prayer, that we may not increase our offenses before God, or be obliged any more to undergo the painful humiliation of acknowledging our weakness, fickleness, or infidelity to our religious brethren.

It is not said, Confess your faults to the Elders that they may forgive them, or prescribe penance in order to forgive them. No; the members of the Church were to confess their faults to each other; therefore auricular confession to a priest, such as is prescribed by the Romish Church, has no foundation in this passage. Indeed, had it any foundation here it would prove more than they wish, for it would require the priest to confess his sins to the people, as well as the people to confess theirs to the priest.

And pray one for another - There is no instance in auricular confession where the penitent and the priest pray together for pardon; but here the people are commanded to pray for each other that they may be healed.

The effectual fervent prayer of a righteous man availeth much - The words δεησις ενεργουμενη signify energetic supplication, or such a prayer as is suggested to the soul and wrought in it by a Divine energy. When God designs to do some particular work in his Church he pours out on his followers the spirit of grace and supplication; and this he does sometimes when he is about to do some especial work for an individual. When such a power of prayer is granted, faith should be immediately called into exercise, that the blessing may be given: the spirit of prayer is the proof that the power of God is present to heal. Long prayers give no particular evidence of Divine inspiration: the following was a maxim among the ancient Jews, שתפלת צדיקים קצדה the prayers of the righteous are short. This is exemplified in almost every instance in the Old Testament.

Elias was a man subject to like passions - This was Elijah, and a consistency between the names of the same persons as expressed in the Old and the New Testaments should be kept up.

The word ὁμοιοπαθης signifies of the same constitution, a human being just as ourselves are. See the same phrase and its explanation in Act 14:15, and the note there. There was some reason to apprehend that because Elijah was translated, that therefore he was more than human, and if so, his example could be no pattern for us; and as the design of St. James was to excite men to pray, expecting the Divine interference whenever that should be necessary, therefore he tells them that Elijah was a man like themselves, of the same constitution, liable to the same accidents, and needing the same supports.

And he prayed earnestly - Προσευχῃ προσηυξατο· He prayed with prayer; a Hebraism for, he prayed fervently.

That it might not rain - See this history, 1Kgs 17:1, etc.

And it rained not on the earth - Επι της γης· On that land, viz. the land of Judea; for this drought did not extend elsewhere.

Three years and six months - This is the term mentioned by our Lord, Luk 4:25; but this is not specified in the original history. In 1Kgs 18:1, it is said, In the third year the word of the Lord came to Elijah, that is, concerning the rain; but this third year is to be computed from the time of his going to live at Zarephath, which happened many days after the drought began, as is plain from this, that he remained at the brook Cherith till it was dried up, and then went to Zarephath, in the country of Zidon; 1Kgs 17:7-9. Therefore the three years and six months must be computed from his denouncing the drought, at which time that judgment commenced. Macknight.

And he prayed again - This second prayer is not mentioned in the history in express words, but as in 1Kgs 18:42, it is said, He cast himself down upon the earth, and put his face between his knees; that was probably the time of the second praying, namely, that rain might come, as this was the proper posture of prayer.

Err from the truth - Stray away from the Gospel of Christ; and one convert him - reclaim him from his error, and bring him back to the fold of Christ.

Let him know - Let him duly consider, for his encouragement, that he who is the instrument of converting a sinner shall save a soul from eternal death, and a body from ruin, and shall hide a multitude of sins; for in being the means of his conversion we bring him back to God, who, in his infinite mercy, hides or blots out the numerous sins which he had committed during the time of his backsliding. It is not the man's sins who is the means of his conversion, but the sins of the backslider, which are here said to be hidden. See more below.

1. Many are of opinion that the hiding a multitude of sins is here to be understood of the person who converts the backslider: this is a dangerous doctrine, and what the Holy Spirit never taught to man. Were this true it would lead many a sinner to endeavor the reformation of his neighbor, that himself might continue under the influence of his own beloved sins and conversion to a particular creed would be put in the place of conversion to God, and thus the substance be lost in the shadow. Bishop Atterbury, (Ser. vol. i. p. 46), and Scott, (Christian Life, vol. i. p. 368), contend "that the covering a multitude of sins includes also, that the pious action of which the apostle speaks engages God to look with greater indulgence on the character of the person that performs it, and to be less severe in marking what he has done amiss." See Macknight. This from such authorities may be considered doubly dangerous; it argues however great ignorance of God, of the nature of Divine justice, and of the sinfulness of sin. It is besides completely antievangelical; it teaches in effect that something besides the blood of the covenant will render God propitious to man, and that the performance of a pious action will induce God's justice to show greater indulgence to the person who performs it, and to be less severe in marking what he has done amiss. On the ground of this doctrine we might confide that, had he a certain quantum of pious acts, we might have all the sins of our lives forgiven, independently of the sacrifice of Christ; for if one pious act can procure pardon for a multitude of sins, what may not be expected from many?

2. The Jewish doctrine, to which it is possible St. James may allude, was certainly more sound than that taught by these Christian divines. They allowed that the man who was the means of converting another had done a work highly pleasing to God, and which should be rewarded; but they never insinuate that this would atone for sin. I shall produce a few examples: - In Synopsis Sohzar, p. 47, n. 17, it is said: Great is his excellence who persuades a sick person to turn from his sins. Ibid, p. 92, n. 18: Great is his reward who brings back the pious into the way of the blessed Lord. Yoma, fol. 87, 1: By his hands iniquity is not committed, who turns many to righteousness; i.e. God does not permit him to fall into sin. What is the reason? Ans. Lest those should be found in paradise, while their instructer is found in hell. This doctrine is both innocent and godly in comparison of the other. It holds out a motive to diligence and zeal, but nothing farther. In short, if we allow any thing to cover our sins beside the mercy of God in Christ Jesus, We shall err most dangerously from the truth, and add this moreover to the multitude of Our sins, that we maintained that the gift of God could be purchased by our puny acts of comparative righteousness.

3. As one immortal soul is of more worth than all the material creation of God, every man who knows the worth of his own should labor for the salvation of others. To be the means of depriving hell of her expectation, and adding even one soul to the Church triumphant, is a matter of infinite moment; and he who is such an instrument has much reason to thank God that ever he was born. He who lays out his accounts to do good to the souls of men, will ever have the blessing of God in his own. Besides, God will not suffer him to labor in vain, or spend his strength for naught. At first he may see little fruit; but the bread cast upon the waters shall be found after many days: and if he should never see it in this life, he may take for granted that whatsoever he has done for God, in simplicity and godly sincerity, has been less or more effectual.

After the last word of this epistle ἁμαρτιων, of sins, some versions add his, others theirs; and one MS. and the later Syriac have Amen. But these additions are of no authority.

The subscriptions to this epistle, in the Versions, are the following: The end of the Epistle of James the apostle. - Syriac. The catholic Epistle of James the apostle is ended. - Syriac Philoxenian. The end. - Aethiopic. Praise be to God for ever and ever; and may his mercy be upon us. Amen. - Arabic. The Epistle of James the son of Zebedee, is ended. - Itala, one copy. Nothing. - Coptic. Nothing. - Printed Vulgate. The Epistle of James is ended. - Bib. Vulg. Edit. Eggestein. The Epistle of St. James the apostle is ended. - Complutensian.

In the Manuscripts: Of James. - Codex Vaticanus, B. The Epistle of James. - Codex Alexandrinus. The end of the catholic Epistle of James. - Codex Vaticanus, 1210. The catholic Epistle of James the apostle. - A Vienna MS. The catholic Epistle of the holy Apostle James. - An ancient MS. in the library of the Augustins, at Rome. The end of the Epistle of the holy Apostle James, the brother of God. - One of Petavius's MSS., written in the thirteenth century. The same is found in a Vatican MS. of the eleventh century. The most ancient MSS. have little or no subscription.

Come now, ye rich - The apostle does not speak this so much for the sake of the rich themselves, as of the poor children of God, who were then groaning under their cruel oppression. Weep and howl for your miseries which are coming upon you - Quickly and unexpectedly. This was written not long before the siege of Jerusalem; during which, as well as after it, huge calamities came on the Jewish nation, not only in Judea, but through distant countries. And as these were an awful prelude of that wrath which was to fall upon them in the world to come, so this may likewise refer to the final vengeance which will then be executed on the impenitent.

The riches of the ancients consisted much in large stores of corn, and of costly apparel.

The canker of them - Your perishing stores and motheaten garments. Will be a testimony against you - Of your having buried those talents in the earth, instead of improving them according to your Lord's will. And will eat your flesh as fire - Will occasion you as great torment as if fire were consuming your flesh. Ye have laid up treasure in the last days - When it is too late; when you have no time to enjoy them.

The hire of your labourers crieth - Those sins chiefly cry to God concerning which human laws are silent. Such are luxury, unchastity, and various kinds of injustice. The labourers themselves also cry to God, who is just coming to avenge their cause. Of sabaoth - Of hosts, or armies.

Ye have cherished your hearts - Have indulged yourselves to the uttermost. As in a day of sacrifice - Which were solemn feast - days among the Jews.

Ye have killed the just - Many just men; in particular, "that Just One," Acts 3:14. They afterwards killed James, surnamed the Just, the writer of this epistle. He doth not resist you - And therefore you are secure. But the Lord cometh quickly, Jas 5:8.

The husbandman waiteth for the precious fruit - Which will recompense his labour and patience. Till he receives the former rain - Immediately after sowing. And the latter - Before the harvest.

Stablish your hearts - In faith and patience. For the coming of the Lord - To destroy Jerusalem. Is nigh - And so is his last coming to the eye of a believer.

Murmur not one against another - Have patience also with each other. The judge standeth before the door - Hearing every word, marking every thought.

Take the prophets for an example - Once persecuted like you, even for speaking in the name of the Lord. The very men that gloried in having prophets yet could not bear their message: nor did either their holiness or their high commission screen them from suffering.

We count them happy that endured - That suffered patiently. The more they once suffered, the greater is their present happiness. Ye have seen the end of the Lord - The end which the Lord gave him.

Swear not - However provoked. The Jews were notoriously guilty of common swearing, though not so much by God himself as by some of his creatures. The apostle here particularly forbids these oaths, as well as all swearing in common conversation. It is very observable, how solemnly the apostle introduces this command: above all things, swear not - As if he had said, Whatever you forget, do not forget this. This abundantly demonstrates the horrible iniquity of the crime. But he does not forbid the taking a solemn oath before a magistrate. Let your yea be yea; and your nay, nay - Use no higher asseverations in common discourse; and let your word stand firm. Whatever ye say, take care to make it good.

Having anointed him with oil - This single conspicuous gift, which Christ committed to his apostles, Mark 6:13, remained in the church long after the other miraculous gifts were withdrawn. Indeed, it seems to have been designed to remain always; and St. James directs the elders, who were the most, if not the only, gifted men, to administer at. This was the whole process of physic in the Christian church, till it was lost through unbelief. That novel invention among the Romanists, extreme unction, practised not for cure, but where life is despaired of, bears no manner of resemblance to this.

And the prayer offered in faith shall save the sick - From his sickness; and if any sin be the occasion of his sickness, it shall be forgiven him.

Confess your faults - Whether ye are sick or in health. To one another - He does not say, to the elders: this may, or may not, be done; for it is nowhere commanded. We may confess them to any who can pray in faith: he will then know how to pray for us, and be more stirred up so to do. And pray one for another, that ye may be healed - Of all your spiritual diseases.

Elijah was a man of like passions - Naturally as weak and sinful as we are. And he prayed - When idolatry covered the land.

He prayed again - When idolatry was abolished.

As if he had said, I have now warned you of those sins to which you are most liable; and, in all these respects, watch not only over yourselves, but every one over his brother also. Labour, in particular, to recover those that are fallen. If any one err from the truth - Practically, by sin.

He shall save a soul - Of how much more value than the body! Jas 5:14. And hide a multitude of sins - Which shall no more, how many soever they are, be remembered to his condemnation.

1 GO to now , ye rich men , weep and howl for your miseries that shall come upon you .

See chap. 4.13.

He speaks to them not simply, as rich, (for Riches and Grace sometimes may go together) but as wicked, not only wallowing in VVealth, but abusing it to Pride, Luxury, Oppression, and Cruelty. Against these, either as looking on them as incurable, or upon Supposition of their Impenitency, he denounceth God's Judgments; and that whether they were unconverted Iews vexing the believing Iews; or Gentiles, oppressing the Christian Iews; or Christians in Profession and Name, who yet were so vile in their Practice, as to condemn, and kill the Iust; and that they might more speciously do it, to draw them before the Judgment-Seats, &c.

To denote the extremity of the Calamities coming upon them, in which they should not only weep like Men, but howl like wild Beasts. See Ier. 4.8. Mich. 1.8. Ioel 1.10, 13.

Or, are coming upon you; to signifie the certainty and nearness of them. The Miseries he means, may be both temporal and eternal.

Marginal references: Prov. 11.28. Luke 6.24. 1 Tim. 6.9.

2 Your riches are corrupted , and your garments are moth-eaten.

Either by Riches, he means the general, and by Garments, Gold and Silver, the particulars in which their Riches consisted; and then being corrupted, is to be taken generally, as comprehending the several ways whereby the several kinds of their Riches were spoiled: Or else, by Riches, he understands such things as were liable to Corruption, or Putrefaction, as Corn, Wine, Oyl, which were a great part of their Riches.

Costly Garments, in which Rich Men are wont to pride themselves; and under them may be comprehended all such Clothes as may be eaten by Worms, or Moths.

Marginal references: Matth. 6.20.

3 Your gold and silver is cankred, and the rust of them shall be a witness against you , and shall eat your flesh as it were fire : Ye have heaped treasure together for the last daies .

The most precious and lasting Metals; yet even they with long disuse, canker, and go to decay. Under these, other Metals in esteem among them, may be understood.

By a Prosopopoeia, that which properly belongs to living Persons, is ascribed to dead things, as Hab. 2.11. Luke 19.40. it is as much as if he had said, The Rust shall be a certain Evidence against you, and which will as effectually convict you, as any living Witness could do, of your Folly in putting your trust in perishing things, your Greediness in hoarding them up, your Unmercifulness in not supplying the Wants of others, and your Unreasonableness in denying the Use of them to your selves, when you had rather let them ly by and perish, than enjoy the Comfort of them, or do good with them. The like Expression we have, Mark 6.11.

The Rust (the Witness of your Covetousness and Cruelty) which now eats your Money, shall hereafter devour your selves, Soul and Body (which he means by Flesh) viz. by procuring, and kindling the Wrath of God upon you, (compared to Fire) and likewise by galling your Consciences with a vexatious Remembrance of your Sin, and Folly; and so what in the Judgment is a Witness against you, in Hell will be a Tormentor to you.

As if you had reserved Fire in your Treasure, as well as Treasure in your Chests.

Either this may be understood metaphorically, ye have heaped a Treasure of Wrath for the last days, Rom. 2.5. or literally, ye have hoarded up your Wealth against the last, and fatal days, in which God is bringing those Judgments upon you, which will consume all.

4 Behold , the hire of your labourers which have reaped down your fields , which is of you kept back by fraud , crieth , and the cries of them which have reaped, are entred into the ears of the Lord of sabbaoth .

This is either a Note of Demonstration, as Iohn 1.29. q. d. the Case is plain, and cannot be denyed; or of Excitation, q. d. seriously consider it; or rather, of Confirmation, to intimate, that the Threatnings here denounced, should certainly be made good upon them. See Iude 1.4.

The Wages of those, by whose Labour and Sweat ye your selves live, and are nourished.

Either wholly denied them, or detained from them, when due to them, contrary to the Law, Lev. 19.13. Deut. 24.14, 15. Deferring Payment is a sort of defrauding, as it bereaves the Creditor of the Benefit of Improvement; and so they are taxed here with Injustice, as well as Covetousness, in that they lived upon other Men's Labours, and starved the Poor, to enrich themselves.

Viz. to God for Vengeance, as such Sins are said to do, which either are so openly and boldly committed, as to dare the Justice of God, or so secretly, or securely, that they are like to escape the Justice of Men, Gen. 4.10. and 18.20, 21. among others, Oppression of the Poor is a loud crying Sin, Exod. 2.23. Iob 24.11, 12. H[illegible: 1 letter]b. 2.9, 11, 12.

Zech. 10.1.

i. e. The Lord of Hosts, as having all the Creatures above and below, of all sorts, ranked under him as their great Commander, whose Will they are ready to execute. He mentions God by this Title, not only for the encouragement of the poor oppressed, whose Patron and Protector he avows himself to be, Exod. 22.23, 24, 27. Prov. 23.11. But for terror to the powerful Oppressors, who think themselves out of the reach of Men's Judgment.

5 Ye have lived in pleasure on the earth , and been wanton : ye have nourished your hearts as in a day of slaughter .

Luxuriously and deliciously, giving up your selves to your sensual Appetites, Amos 6.4, 5, 6. Luke 16.19, 25.

Where you place your happiness without looking higher, and from whence you fetch your delights, Phil. 3.19.

The same word is used, 1 Tim. 5.6. it seems to imply effeminate lascivious behaviour, as the effect of their riotous living.

Either by an Hebrew phrase, ye have nourished your hearts, for ye have nourished your selves, Esth. 6.6. Iob 10.13. or, ye have cheared up, and encouraged your hearts in your Luxury by pampering your Flesh (Luke 12.19.) and feeding not to the satisfaction of nature, but the enflaming of your Lusts.

Either securely, and without fear of the Destruction coming upon you, as Sheep graze quietly though by and by to be brought to the Shambles; or, rather in a day of slaughter, i. e. in a day of solemn Feasting, when many Beasts were killed in Sacrifice, on which they were wont to Feast, Prov. 7.14. and 17.1. They made every day a feasting day, and that too, lavishing out other Men's dues upon their own flesh, and sparing from their Labourers that they might spend upon their Lusts. This he brings to aggravate their Sin.

6 Ye have condemned, and killed the just , and he doth not resist you .

i. e. Procured by your Wealth and Power the passing unrighteous Sentences, and thereby the destruction of the Just.

Indefinitely and collectively, the just for any just Man, viz. such as were innocent and just in comparison of their Persecutors.

This notes not only the Patience of such in bearing injuries, but their weakness to, and being destitute of human help against their Adversaries power.

7 Be ye patient therefore, brethren, unto the coming of the Lord. Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early, and latter rain .

Viz. To Judgment, and that either particular to avenge the quarrels of innocent sufferers upon their Tyrannical Persecutors; or, rather to the general Judgment, in which a full retribution is to be made both to the Just and Unjust, Rom. 2.5, 6. &c. To which Judgment the Scripture calls all to look, especially those that are under Oppression and Persecution, 2 Thess. 1.6, 7, &c.

Which cost him hard labour, and by which he receives great benefit, the sustentation of his Life.

The Rain soon after the Sowing, which caused the Corn to spring up; and that before the Harvest which plumped it, and made it fit for Reaping, Deut. 11.14. Ier. 5.24. Hos. 6.3. Ioel 2.23.

Marginal references: Or, be long patient, or suffer with long pati [illegible: 2 letters]c[illegible: 1 letter].

8 Be ye also patient , stablish your hearts , for the coming of the Lord draweth nigh .

Viz. in expectation of your Harvest, and the fruit of your Labours, as the Husband-Man is in looking for his.

Let your hearts be stedfast in Faith, and constant in Holiness, encouraging your selves to both by the coming of the Lord.

As before, his coming to the general Judgment, which is said to be nigh, because of the certainty of its coming, and the uncertainty of the time when it will come, and because it is continually drawing on, and the whole time of the Worlds duration till then, is but short in comparison of the Eternity following, and likewise because the particular Judgment of every Man is nigh at hand. See Phil. 4.5. Heb. 10.37.

9 Grudg not one against another , brethren, lest ye be condemned , behold the judg standeth before the door .

Gr. Groan not; the sense may be, either, envy not one another, (or as we translate it, grudg not) it being the nature of Envy to groan at other Men's good; or, groan not by way of accusation or complaint to God against others; desiring him to avenge your quarrels, as if you were too good to suffer injuries; or God were unjust or forgetful of righting you.

Brother against Brother, Christian against Christian; they were injured not only by rich Worldlings, and open Oppressors, but by their fellow-Professors, and gave one another mutual cause of sighing and groaning.

Lest God punish you all; there being none of you but have given others cause of grief and complaint, as well as others have given you, Matth. 7.1.

The Lord Jesus Christ, the Judge of you all, is at hand (Phil. 4.5.) in a readiness either to bring those evils upon you, which you wish may fall upon others; or to give you your reward, if through patient continuance in well doing, you seek for it, Rom. 2.7. The like Phrase we have▪ Matth. 24.33. Mark 13.29. or it may allude to Gen. 4.7.

Marginal references: Or, groan, or grieve.

10 Take my brethren the prophets which have spoken in the name of the Lord for an example of suffering affliction , and of patience .

As being most eminent among God's People, and leaders of them; he intimates that it is an honour to suffer among the best.

By his Command and Authority, and so were employed in the highest services in the Church, and thereby appeared to be approved of God, and most dear to him.

As much as God honoured and loved them, yet they were not exempted from Afflictions, but were maligned, traduced and persecuted by Men, 1 Kings 18.13. and 19.14. and 2 King. 6, 31. Amos 7.10. Heb. 11. [illegible: 1 letter]nd therefore when they suffered such hard things, it is no shame for you to suffer the like, Matth. 5.12.

As the example of their sufferings should prevent your Discouragement, so the example of their patience should provoke your imitation; God having set them forth as examples of both, that if you suffer the same things, you may suffer with the same minds.

11 Behold we count them happy which endure . Ye have heard of the patience of Job, and have seen the end of the Lord , that the Lord [illegible: 1 letter]s very pitiful , and of tender mercy .

We our selves count them happy that endure, and therefore should be patient, and not count our selves miserable if we endure too.

Viz. patiently and constantly, Matth. 5.10, 11.

For which he was as eminent as for his Sufferings; and though some signs of impatience be shewed, yet his patience and submission to God being prevalent, and most remarkable to him, that only is taken notice of, and his failings overlooked.

Iob's Patience is heard of, but God's end seen; Seeing being a clearer way of Perception than Hearing, is put in this latter clause, because God's bounty and recompence was more evident than Iob's Patience.

The good issue God gave to all Iob's Sufferings, in restoring him to his former state, and doubling his Prosperity.

Full of Bowels, Gr. the Bowels being the seat of compassion (in which we feel a stirring when strong affections are working in us) are frequently put, to signifie the most tender and moveable affections, such as Mothers have toward their Children, Gen. 43.30. and 1 Kings 3.26. and Isa. 63.15. and Col. 3.12. this seems to note the affection it self, or God's readiness to shew Mercy, Luke 1.78.

This may imply acts of Mercy suitable to a merciful nature, the former Mercy within, and this Mercy breaking out.

Marginal references: Mat. 5.10, 11.; Job 1.21, 28.; Job 42.10.; Numb. 14.18. Psal. 103.8.

12 But above all things my brethren swear not , neither by heaven, neither by the earth , neither by any other Oath , but let your Yea be Yea, and your Nay, Nay , lest ye fall into condemnation .

Because it is a great Sin to swear upon every slight occasion, and it was very usual among the Jews, and it was the more difficult to bring them off from it who were so much accustomed to it; therefore the Apostle commands them, that above all things they should not Swear, i. e. should take special care they did not, and watch diligently against a Sin so many were addicted to, and into which they might so easily fall.

All Swearing is not forbidden any more than Matth. 5.34. (for Oaths are made use of by Holy Men both in the Old and New Testament, Gen. 21.23, 24. and 24.3. and 26.28. and 1 King. 17, 1, 2. and 2 Cor. 1.23. and Gal. 1.20. and the use of an Oath is permitted, and approved of by God himself, Psal. 15.4. Heb. 6.16.) but such Oaths as are false, rash, vain, without just cause, or customary and frequent in ordinary Discourse, 1 King. 19.2. Ier. 5.2. Matth. 5.37.

By which the Jews thought they might lawfully Swear, as likewise by other Creatures so the Name of God were not interposed; not considering that where it is not expressed yet it is implied, Matth. 23.20, 21.

Viz. Of the like kind.

Either, 1. Let your Speech be Yea, Yea, and Nay, Nay, i. e. by plain affirmations and negations, without the addition of any Oath, for confirmation, Matth. 5.37. Or, 2. Let your Yea be yea, and your Nay nay, i. e. Let your Words be in Truth and Sincerity, your Speech seconded by your Actions; accustom your selves to truth and plainness in speaking, and that will take away the occasion of Swearing. See the like, 2 Cor. 1.17, 18, 19.

Viz. for taking the Name of God in vain, Exod. 20.7. which is always done in an unwarrantable Oath.

Marginal references: Mat. 5.34.

13 Is any among you afflicted ? let him pray . Is any merry? let him sing psalms.

Either troubled or afflicted in Mind, as appears by the opposite being merry, or more generally afflicted any way: Not that we need not Pray at other times, but when under Afflictions God calls us more especially to it, and our own necessities put us upon it.

For Support, Patience, Sanctification of Afflictions, &c.

Express his Mirth in an holy manner, by praising God with Psalms or Spiritual Songs for Mercies received from him, 1 Cor. 14.15. Eph. 5.19. and so keep up his spiritual mirth by a spiritual exercise, lest his cheerfulness degenerate into vanity and frothiness.

Marginal references: Col. 3.16.

14 Is any sick among you? let him call for the Elders of the Church, and let them pray over him , anointing him with oil in the name of the Lord .

Or infirm, though not desperately and incurably.

Especially teaching Elders, they being usually best furnished with gifts who labour in the Word and Doctrine, 1 Tim. 5.17. It is in the Plural Number, either by an E[illegible: 1 letter]allage for the Singular, q. d. let him send for some or other of the Elders; or, because there were in those times usually several Elders (an Ecclesiastical Senate) in each Church.

As it were setting him before God, and presenting him to him, which might be a means to stir up the greater affection and warmth in Prayer, see 1 King. 17.21. and 2 King. 4.33, 34. Iohn 11.41. Acts 20.10. and 9.40. or laying on their hands, as Acts 28.8. which yet seems to be for the same end.

An outward rite used in those times, in miraculous healing Sick persons, which might then be kept up, while the Gift whereof it was the Symbol continued; but the Gift ceasing, it is vainly used. These Cures were sometimes wrought only with a Word, Acts 9.34. and 14.10. and 16.18. Sometimes by taking by the Hand, or embracing, Act. 3.7. and 20.10. Sometimes by laying on of Han[illegible: 1 letter]s, Mark 16.18. Act. 9.17. Sometimes by anointing with Oil, Mark 6.13. and so this is not an institution of a Sacrament, but a command, that those Elders that had the Gift of Healing (as many in those days had) being called by the Sick to come to them, should (the Spirit of of the Lord so directing them) exercise that Gift, as well as Pray over them.

Either, calling upon the Lord, and so joining Prayer with their anointing; or, in the Name, is by the Authority of the Lord, from whom they had received that Gift.

15 And the prayer of faith shall save the sick, and the Lord shall raise him up , and if he have committed sins they shall be forgiven him .

i. e. Proceeding from Faith; the Cure is ascribed to Prayer, the moral means, and standing Ordinance, not to the Anointing, which was but ceremonial and temporary; and to Faith in Prayer, to shew that this remedy was effectual only, when Faith (requisite to the working of Miracles) was active, viz. in a certain perswasion that the Sick person should be healed.

Restore to Health (if God see it fit, and the Health of the Body be good for the Soul) Mark 10.52. Luke 7.50. and 18.42.

The Elders pray, but the Lord raiseth up, being prayed to in Faith.

The same as saving before, only the Word seems to respect the Sick Man's lying upon his Bed, from which he riseth when he is healed, Mark 1.31.

If he have by his Sins procured his Sickness; or those Sins, for which particularly God visits him with Sickness; Sin being often the cause of Sickness, Matth. 9.2. Iohn 5.14. and 1 Cor. 11.30. though not always, Iohn 9.2.

God will take away the cause as well as the effect; heal the Soul as well as the Body, and Prayer is the means of obtaining both.

16 Confess your faults one to another , and pray one for another , that ye may be healed . The effectual fervent prayer of a righteous man availeth much .

Some Copies have the illative particle, therefore, in the Text, but even without that here seems to be a connexion between this and the former Verse: He had said, the Sick Man's Sins should be forgiven upon the Elders praying; and here he adds, that they must be confessed.

Either, that ye may be reconciled to one another when offended, or rather confess when admonished or reproved for Sin, or wounded in your Consciences with the sense of it; and so this is not meant of Auricular Confession made to a Priest, but such as should be made, though especially to Ministers, yet, when need is, even to godly, experienced Christians, for the easing and disburdening Men's Consciences, and getting the help of others Prayers.

Both in other ordinary cases, and chiefly upon occasion of your mutual Confessions, and those Soul-troubles that prompted you to them.

Not only recover bodily Health when sick, but spiritual, when weakned or wounded by Sin. Healing is often applied to the Soul as well as the Body, Matth. 13.15. Luke 4.18. Heb. 12.13. and 1 Pet. 2.24.

Our Translators use two words (and little enough) to express the significancy of the Greek word in this place: Some Translate it i[illegible: 1 letter]wrought, it seems to be a Prayer wrought in the Soul by the Holy Spirit, and so may imply both the efficiency of God's Spirit (the Spirit of supplications, Zech. 12.10.) and the vehemency of Holy Affections caused by him in Prayer, Rom. 8.26.

One sincerely righteous, and in a Gospel sense; the following instance of Elias shews that it is not to be understood of a Man absolutely righteous.

Is very powerful with God for obtaining what is desired, 1 Iohn 5.14. whereas God heareth not Sinners, Prov. 15.8, 29.

Marginal references: Psal. 10.17. and 34.15. and 145.18. Prov. 28.9. 1 Joh. 3.22.

17 Elias was a man subject to like passions as we are , and he prayed earnestly that it might not rain , and it rained not on the earth by the space of three years and six months .

Both of Body and Mind, natural and moral; and so though he were righteous, yet he was not perfect, though an eminent Prophet, yet but a Man.

With that effectual, fervent Prayer before mentioned. It is an Hebrew phrase, and notes vehemency, as Luke 22.15.

This is not expresly mentioned in the History, but this Apostle might have it by Revelation, or by certain Tradition well known in his Age. Other passages of the like nature we meet with in the New Testament which are not in the Old. See 1 Tim. 3.8. Heb. 12.21. Iude 9.

Or, the Land, viz. of the Ten Tribes, and the places bordering on them, as Sarepta, 1 King. 17.9. Luke 4.25, 2[illegible: 1 letter].

So Luke 4.25. Q. How doth this agree with 1 King. 18.1 where it is said, the word of the Lord came to Elijah about the third year? A. Most probably it was in the midst of the third year from his coming to Sarepta; and he was by the Brook Cherith a year, 1 King 17.7. where the Margin read it according to the Hebrew, at the end of days, i. e. the days of a year, as the phrase is often used, Gen. 4.3. Iudg. 17.10. So that his time spent in both places may well make up the three years and six months.

Marginal references: Acts 14.15.; Or, in his Prayer.

18 And he prayed again , and the heaven gave rain, and the earth brought forth her fruit▪

After the destroying the Prophets of Baal. Baal-worship especially gave occasion to his former Prayer, which he puts up out of his zeal to God's Glory, then laid low by the Israelites Idolatry, and a desire to have them by some exemplary punishment for their Sin awakened to Repentance. And the destruction of the Idolaters, and reformation of the people, who now acknowledged the Lord to be God, might give occasion to this.

i. e. the Air or Clouds, which [illegible: 2 letters]d not been for three years before.

Marginal references: 1 King. 18.42, 43.

19 Brethren if any of you do err from the truth ; and one convert him .

The Truth of God revealed in the Gospel as the compleat Rule of Faith and Life; see the Gospel called the Truth by way of eminency, Gal. 2.5, 14. and 3.1. and 5.7. Eph. 1.13. chap. 1.18. and 1 Pet. 1.22.

Any one, Minister or private Believer, who may be an instrument in the Conversion of others; though one acts by way of Authority, the other by way of Charity, yet both out of Duty.

Viz. Ministerially or Instrumentally in subordination to God. The work is his, Eph. 2.10. but often is ascribed to the instruments acting under him, and using means appointed by him, and by which he works, Acts 26.18.

Marginal references: Mat. 18.15.

20 Let him know that he which converts a sinner from the error of his way shall save a soul from death , and shall hide a multitude of sins.

Of his Life and Actions, which is contrary to the way which God hath prescribed.

Men are said to save in the same way as to convert, viz. Instrumentally.

The Soul of him that is thus converted, 1 Tim. 4.16. Soul for person, as chap. 1.21.

Eternal Death unto which he was hastening while he continued in the error of his way, which led him toward destruction.

In the same sense as before he is said to convert and save his Soul, viz. in being instrumental to bring him to Faith and Repentance, upon which God pardons, i. e. hides his Sins (Psal. 32.1.) though not from the eye of his Omniscience, yet from the eye of his vindictive Justice, and so as not to bring them forth in Judgment against him.

Marginal references: Prov. 10.12. 1 Pet. 4.8.

Warnings to the Rich; Motives to Patience under Affliction. (a. d. 61.)

1 Go to now, ye rich men, weep and howl for your miseries that shall come upon you. 2 Your riches are corrupted, and your garments are motheaten. 3 Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. 4 Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. 5 Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. 6 Ye have condemned and killed the just; and he doth not resist you. 7 Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8 Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. 9 Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. 10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. 11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

The apostle is here addressing first sinners and then saints.

I. Let us consider the address to sinners; and here we find James seconding what his great Master had said: Woe unto you that are rich; for you have received your consolation, Luke vi. 24. The rich people to whom this word of warning was sent were not such as professed the Christian religion, but the worldly and unbelieving Jews, such as are here said to condemn and kill the just, which the Christians had no power to do; and though this epistle was written for the sake of the faithful, and was sent principally to them, yet, by an apostrophe, the infidel Jews may be well supposed here spoken to. They would not hear the word, and therefore it is written, that they might read it. It is observable, in the very first inscription of this epistle, that it is not directed, as Paul's epistles were, to the brethren in Christ, but, in general, to the twelve tribes; and the salutation is not, grace and peace from Christ, but, in general, greeting, ch. i. 1. The poor among the Jews received the gospel, and many of them believed; but the generality of the rich rejected Christianity, and were hardened in their unbelief, and hated and persecuted those who believed on Christ. To these oppressing, unbelieving, persecuting, rich people, the apostle addresses himself in the first six verses.

1. He foretels the judgments of God that should come upon them, v. 1-3. they should have miseries come upon them, and such dreadful miseries that the very apprehension of them was enough to make them weep and howl—misery that should arise from the very things in which they placed their happiness, and misery that should be completed by these things witnessing against them at the last, to their utter destruction; and they are now called to reason upon and thoroughly to weigh the matter, and to think how they will stand before God in judgment: Go to now, you rich men. (1.) "You may be assured of this that very dreadful calamities are coming upon you, calamities that shall carry nothing of support nor comfort in them, but all misery, misery in time, misery to eternity, misery in your outward afflictions, misery in your inward frame and temper of mind, misery in this world, misery in hell. You have not a single instance of misery only coming upon you, but miseries. The ruin of your church and nation is at hand; and there will come a day of wrath, when riches shall not profit men, but all the wicked shall be destroyed." (2.) The very apprehension of such miseries as were coming upon them is enough to make them weep and howl. Rich men are apt to say to themselves (and others are ready to say to them), Eat, drink, and be merry; but God says, Weep and howl. It is not said, Weep and repent, for this the apostle does not expect from them (he speaks in a way of denouncing rather than admonishing); but, "Weep and howl, for when your doom comes there will be nothing but weeping, and wailing, and gnashing of teeth." Those who live like beasts are called howl like such. Public calamities are most grievous to rich people, who live in pleasure, and are secure and sensual; and therefore they shall weep and howl more than other people for the miseries that shall come upon them. (3.) Their misery shall arise from the very things in which they placed their happiness. "Corruption, decay, rust, and ruin, will come upon all your goodly things: Your riches are corrupted and your garments are moth-eaten, v. 2. Those things which you now inordinately affect will hereafter insupportably wound you: they will be of no worth, of no use to you, but, on the contrary, will pierce you through with many sorrows; for," (4.) "They will witness against you, and they will eat your flesh as it were fire," v. 3. Things inanimate are frequently represented in scripture as witnessing against wicked men. Heaven, earth, the stones of the field, the production of the ground, and here the very rust and canker of ill-gotten and ill-kept treasures, are said to witness against impious rich men. They think to heap up treasure for their latter days, to live plentifully upon when they come to be old; but, alas! they are only heaping up treasures to become a prey to others (as the Jews had all taken from them by the Romans), and treasures that will prove at last to be only treasures of wrath, in the day of the revelation of the righteous judgment of God. Then shall their iniquities, in the punishment of them, eat their flesh as it were with fire. In the ruin of Jerusalem, many thousands perished by fire; in the last judgment the wicked shall be condemned to everlasting burnings, prepared for the devil and his angels. The Lord deliver us from the portion of wicked rich men! and, in order to this, let us take care that we do not fall into their sins, which we are next to consider.

2. The apostle shows what those sins are which should bring such miseries. To be in so deplorable a condition must doubtless be owing to some very heinous crimes. (1.) Covetousness is laid to the charge of this people; they laid by their garments till they bred moths and were eaten; they hoarded up their gold and silver till they were rusty and cankered. It is a very great disgrace to these things that they carry in them the principles of their own corruption and consumption—the garment breeds the moth that frets it, the gold and silver breeds the canker that eats it; but the disgrace falls most heavily upon those who hoard and lay up these things till they come to be thus corrupted, and cankered, and eaten. God gives us our worldly possessions that we may honour him and do good with them; but if, instead of this, we sinfully hoard them up, thorough and undue affection towards them, or a distrust of the providence of God for the future, this is a very heinous crime, and will be witnessed against by the very rust and corruption of the treasure thus heaped together. (2.) Another sin charged upon those against whom James writes is oppression: Behold, the hire of the labourers, who have reaped down your fields, which is of you kept back by fraud, crieth, &c., v. 4. Those who have wealth in their hands get power into their hands, and then they are tempted to abuse that power to oppress such as are under them. The rich we here find employing the poor in their labours, and the rich have as much need of the labours of the poor as the poor have of wages from the rich, and could as ill be without them; but yet, not considering this, they kept back the hire of the labourers; having power in their hands, it is probable that they made as hard bargains with the poor as they could, and even after that would not make good their bargains as they should have done. This is a crying sin, an iniquity that cries so as to reach the ears of God; and, in this case, God is to be considered as the Lord of sabaoth, or the Lord of hosts, Kyriou sabaoth, a phrase often used in the Old-Testament, when the people of God were defenseless and wanted protection, and when their enemies were numerous and powerful. The Lord of hosts, who has all ranks of beings and creatures at his disposal, and who sets all in their several places, hears the oppressed when they cry by reason of the cruelty or injustice of the oppressor, and he will give orders to some of those hosts that are under him (angels, devils, storms, distempers, or the like) to avenge the wrongs done to those who are dealt with unrighteously and unmercifully. Take heed of this sin of defrauding and oppressing, and avoid the very appearances of it. (3.) Another sin here mentioned is sensuality and voluptuousness. You have lived in pleasure on the earth, and been wanton, v. 5. God does not forbid us to use pleasure; but to live in them as if we lived for nothing else is a very provoking sin; and to do this on the earth, where we are but strangers and pilgrims, where we are but to continue for a while, and where we ought to be preparing for eternity—this, this is a grievous aggravation of the sin of voluptuousness. Luxury makes people wanton, as in Hos. xiii. 6, According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me. Wantonness and luxury are commonly the effects of great plenty and abundance; it is hard for people to have great plenty and abundance; it is hard for people to have great estates, and not too much indulge themselves in carnal, sensual pleasures: "You have nourished your hearts as in a day of slaughter: you live as if it were every day a day of sacrifices, a festival; and hereby your hearts are fattened and nourished to stupidity, dulness, pride, and an insensibility to the wants and afflictions of others." Some may say, "What harm is there in good cheer, provided people do not spend above what they have?" What! Is it no harm for people to make gods of their bellies, and to give all to these, instead of abounding in acts of charity and piety? Is it no harm for people to unfit themselves for minding the concerns of their souls, by indulging the appetites of their bodies? Surely that which brought flames upon Sodom, and would bring these miseries for which rich men are here called to weep and howl, must be a heinous evil! Pride, and idleness, and fullness of bread, mean the same thing with living in pleasure, and being wanton, and nourishing the heart as in a day of slaughter. (4.) Another sin here charged on the rich is persecution: You have condemned and killed the just, and he doth not resist you, v. 6. This fills up the measure of their iniquity. They oppressed and acted very unjustly, to get estates; when they had them, they gave way to luxury and sensuality, till they had lost all sense and feeling of the wants or afflictions of others; and then they persecute and kill without remorse. They pretend to act legally indeed, they condemn before they kill; but unjust prosecutions, whatever colour of law they may carry in them, will come into the reckoning when God shall make inquisition for blood, as well as massacres and downright murders. Observe here, The just may be condemned and killed: but then again observe, When such do suffer, and yield without resistance to the unjust sentence of oppressors, this is marked by God, to the honour of the sufferers and the infamy of their persecutors; this commonly shows that judgments are at the door, and we may certainly conclude that a reckoning-day will come, to reward the patience of the oppressed and to break to pieces the oppressor. Thus far the address to sinners goes.

II. We have next subjoined an address to saints. Some have been ready to despise or to condemn this way of preaching, when ministers, in their application, have brought a word to sinners, and a word to saints; but, from the apostle's here taking this method, we may conclude that this is the best way rightly to divide the word of truth. From what has been said concerning wicked and oppressing rich men, occasion is given to administer comfort to God's afflicted people: "Be patient therefore; since God will send such miseries on the wicked, you may see what is your duty, and where your greatest encouragement lies."

1. Attend to your duty: Be patient (v. 7), establish your hearts (v. 8), grudge not one against another, brethren, v. 9. Consider well the meaning of these three expressions:—(1.) "Be patient—bear your afflictions without murmuring, your injuries without revenge; and, though God should not in any signal manner appear for you immediately, wait for him. The vision is for an appointed time; at the end it will speak, and will not lie; therefore wait for it. It is but a little while, and he that shall come will come, and will not tarry. Let your patience be lengthened out to long suffering;" so the word here used, makrothymesate, signifies. When we have done our work, we have need of patience to stay for our reward. This Christian patience is not a mere yielding to necessity, as the moral patience taught by some philosophers was, but it is a humble acquiescence in the wisdom and will of God, with an eye to a future glorious recompense: Be patient to the coming of the Lord. And because this is a lesson Christians must learn, though ever so hard or difficult to the, it is repeated in v. 8, Be you also patient. (2.) "Establish your hearts—let your faith be firm, without wavering, your practice of what is good constant and continued, without tiring, and your resolutions for God and heaven fixed, in spite of all sufferings or temptations." The prosperity of the wicked and the affliction of the righteous have in all ages been a very great trial to the faith of the people of God. David tells us that his feet were almost gone, when he saw the prosperity of the wicked, Ps. lxxiii. 2, 3. Some of those Christians to whom St. James wrote might probably be in the same tottering condition; and therefore they are called upon to establish their hearts; faith and patience will establish the heart. (3.) Grudge not one against another; the words me stenazete signify, Groan not one against another, that is, "Do not make one another uneasy by your murmuring groans at what befalls you, nor by your distrustful groans as to what may further come upon you, nor by your revengeful groans against the instruments of your sufferings, nor by your envious groans at those who may be free from your calamities: do not make yourselves uneasy and make one another uneasy by thus groaning to and grieving one another." "The apostle seemeth to me" (says Dr. Manton) "to be here taxing those mutual injuries and animosities wherewith the Christians of those times, having banded under the names of circumcision and uncircumcision, did grieve one another, and give each other cause to groan; so that they did not only sigh under the oppressions of the rich persecutors, but under the injuries which they sustained from many of the brethren who, together with them, did profess the holy faith." Those who are in the midst of common enemies, and in any suffering circumstances, should be more especially careful not to grieve nor to groan against one another, otherwise judgments will come upon them as well as others; and the more such grudgings prevail the nearer do they show judgment to be.

2. Consider what encouragement here is for Christians to be patient, to establish their hearts, and not to grudge one against another. And, (1.) "Look to the example of the husbandman: He waits for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. When you sow your corn in the ground, you wait many months for the former and latter rain, and are willing to stay till harvest for the fruit of your labour; and shall not this teach you to bear a few storms, and to be patient for a season, when you are looking for a kingdom and everlasting felicity? Consider him that waits for a crop of corn; and will not you wait for a crown of glory? If you should be called to wait a little longer than the husbandman does, is it not something proportionably greater and infinitely more worth your waiting for? But," (2.) "Think how short your waiting time may possibly be: The coming of the Lord draweth nigh, v. 8; behold, the Judge standeth before the door, v. 9. Do not be impatient, do not quarrel with one another; the great Judge, who will set all to rights, who will punish the wicked and reward the good, is at hand: he should be conceived by you to stand as near as one who is just knocking at the door." The coming of the Lord to punish the wicked Jews was then very nigh, when James wrote this epistle; and, whenever the patience and other graces of his people are tried in an extraordinary manner, the certainty of Christ's coming as Judge, and the nearness of it, should establish their hearts. The Judge is now a great deal nearer, in his coming to judge the world, than when this epistle was written, nearer by above seventeen hundred years; and therefore this should have the greater effect upon us. (3.) The danger of our being condemned when the Judge appears should excite us to mind our duty as before laid down: Grudge not, lest you be condemned. Fretfulness and discontent expose us to the just judgment of God, and we bring more calamities upon ourselves by our murmuring, distrustful, envious groans and grudgings against one another, than we are aware of. If we avoid these evils, and be patient under our trials, God will not condemn us. Let us encourage ourselves with this. (4.) We are encouraged to be patient by the example of the prophets (v. 10): Take the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. Observe here, The prophets, on whom God put the greatest honour, and for whom he had the greatest favour, were most afflicted: and, when we think that the best men have had the hardest usage in this world, we should hereby be reconciled to affliction. Observe further, Those who were the greatest examples of suffering affliction were also the best and greatest examples of patience: tribulation worketh patience. Hereupon James gives it to us as the common sense of the faithful (v. 11): We count those happy who endure: we look upon righteous and patient sufferers as the happiest people. See ch. i. 2-12. (5.) Job also is proposed as an example for the encouragement of the afflicted. You have hard of the patience of Job, and have seen the end of the Lord, &c., v. 11. In the case of Job you have an instance of a variety of miseries, and of such as were very grievous, but under all he could bless God, and, as to the general bent of his spirit, he was patient and humble: and what came to him in the end? Why, truly, God accomplished and brought about those things for him which plainly prove that the Lord is very pitiful, and of tender mercy. The best way to bear afflictions is to look to the end of them; and the pity of God is such that he will not delay the bringing of them to an end when his purposes are once answered; and the tender mercy of God is such that he will make his people an abundant amends for all their sufferings and afflictions. His bowels are moved for them while suffering, his bounty is manifested afterwards. Let us serve our God, and endure our trials, as those who believe the end will crown all.

Caution against Swearing; Profaneness Condemned; Confession and Prayer; Efficacy of Prayer. (a. d. 61.)

12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. 13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms. 14 Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. 17 Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 18 And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. 19 Brethren, if any of you do err from the truth, and one convert him; 20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

This epistle now drawing to a close, the penman goes off very quickly from one thing to another: hence it is that matters so very different are insisted on in these few verses.

I. The sin of swearing is cautioned against: But above all things, my brethren, swear not, &c., v. 12. Some understand this too restrictedly, as if the meaning were, "Swear not at your persecutors, at those that reproach you and say all manner of evil of you; be not put into a passion by the injuries they do you, so as in your passion to be provoked to swear." This swearing is no doubt forbidden here: and it will not excuse those that are guilty of this sin to say they sear only when they are provoked to it, and before they are aware. But the apostle's warning extends to other occasions of swearing as well as this. Some have translated the words, pro panton—before all things; and so have made sense of this place to be that they should not, in common conversation, before every thing they say, put an oath. All customary needless swearing is undoubtedly forbidden, and all along in scripture condemned, as a very grievous sin. Profane swearing was very customary among the Jews, and, since this epistle is directed in general to the twelve tribes scattered abroad (as before has been observed), we may conceive this exhortation sent to those who believed not. It is hard to suppose that swearing should be one of the spots of God's children, since Peter, when he was charged with being a disciple of Christ and would disprove the charge, cursed and swore, thereby thinking most effectually to convince them that he was no disciple of Jesus, it being well known of such that they durst not allow themselves in swearing; but possibly some of the looser sort of those who were called Christians might, among other sins here charged upon them, be guilty also of this. It is a sin that in later years has most scandalously prevailed, even among those who would be thought above all others entitled to the Christian name and privileges. It is very rare indeed to hear of a dissenter from the church of England who is guilty of swearing, but among those who glory in their being of the established church nothing is more common; and indeed the most execrable oaths and curses now daily wound the ears and hearts of all serious Christians. James here says,

1. Above all things, swear not; but how many are there who mind this the least of all things, and who make light of nothing so much as common profane swearing! But why above all things is swearing here forbidden? (1.) Because it strikes most directly at the honour of God and most expressly throws contempt upon his name and authority. (2.) Because this sin has, of all sins, the least temptation to it: it is not gain, nor pleasure, nor reputation, that can move men to it, but a wantonness in sinning, and a needless showing an enmity to God. Thy enemies take thy name in vain, Ps. cxxxix. 20. This is a proof of men's being enemies to God, however they may pretend to call themselves by his name, or sometimes to compliment him in acts of worship. (3.) Because it is with most difficulty left off when once men are accustomed to it, therefore it should above all things be watched against. And, (4.) "Above all things swear not, for how can you expect the name of God should be a strong tower to you in your distress if you profane it and play with it at other times?" But (as Mr. Baxter observes) "all this is so far from forbidding necessary oaths that it is but to confirm them, by preserving the due reverence of them." And then he further notes that "The true nature of an oath is, by our speech, to pawn the reputation of some certain or great thing, for the averring of a doubted less thing; and not (as is commonly held) an appeal to God or other judge." Hence it was that swearing by the heavens, and by the earth, and by the other oaths the apostle refers to, came to be in use. The Jews thought if they did but omit the great oath of Chi-Eloah, they were safe. But they grew so profane as to swear by the creature, as if it were God; and so advanced it into the place of God; while, on the other hand, those who swear commonly and profanely by the name of God do hereby put him upon the level with every common thing.

2. But let your yea be yea, and your nay nay; lest you fall into condemnation; that is, "let it suffice you to affirm or deny a thing as there is occasion, and be sure to stand to your word, an be true to it, so as to give no occasion for your being suspected of falsehood; and then you will be kept from the condemnation of backing what you say or promise by rash oaths, and from profaning the name of God to justify yourselves. It is being suspected of falsehood that leads men to swearing. Let it be known that your keep to truth, and are firm to your word, and by this means you will find there is no need to swear to what you say. Thus shall you escape the condemnation which is expressly annexed to the third commandment: The Lord will not hold him guiltless that taketh his name in vain."

II. As Christians we are taught to suit ourselves to the dispensations of Providence (v. 13): Is any among you afflicted? Let him pray. Is any merry? Let him sing psalms. Our condition in this world is various; and our wisdom is to submit to its being so, and to behave as becomes us both in prosperity and under affliction. Sometimes we are in sadness, sometimes in mirth; God has set these one over against the other that we may the better observe the several duties he enjoins, and that the impressions made on our passions and affections may be rendered serviceable to our devotions. Afflictions should put us upon prayer, and prosperity should make us abound in praise. Not that prayer is to be confined to a time of trouble, nor singing to a time of mirth; but these several duties may be performed with special advantage, and to the happiest purposes, at such seasons. 1. In a day of affliction nothing is more seasonable than prayer. The person afflicted must pray himself, as well as engage the prayers of others for him. Times of affliction should be praying times. To this end God sends afflictions, that we may be engaged to seek him early; and that those who at other times have neglected him may be brought to enquire after him. The spirit is then most humble, the heart is broken and tender; and prayer is most acceptable to God when it comes from a contrite humble spirit. Afflictions naturally draw out complaints; and to whom should we complain but to God in prayer? It is necessary to exercise faith and hope under afflictions; and prayer is the appointed means both for obtaining and increasing these graces in us. Is any afflicted? Let him pray. 2. In a day of mirth and prosperity singing psalms is very proper and seasonable. In the original it is only said sing, psalleto, without the addition of psalms or any other word: and we learn from the writings of several in the first ages of Christianity (particularly from a letter of Pliny's, and from some passages in Justin Martyr and Tertullian) that the Christians were accustomed to sing hymns, either taken out of scripture, or of more private composure, in their worship of God. Though some have thought that Paul's advising both the Colossians and Ephesians to speak to one another psalmois kai hymnois kai odais pneumatikais—in psalms, and hymns, and spiritual songs, refers only to the compositions of scripture, the psalms of David being distinguished in Hebrew by Shurim, Tehillim, and Mizmorim, words that exactly answer these of the apostle. Let that be as it will, this however we are sure of, that the singing of psalms is a gospel ordinance, and that our joy should be holy joy, consecrated to God. Singing is so directed to here as to show that, if any be in circumstances of mirth and prosperity, he should turn his mirth, though alone, and by himself, in this channel. Holy mirth becomes families and retirements, as well as public assemblies. Let our singing be such as to make melody with our hearts unto the Lord, and God will assuredly be well pleased with this kind of devotion.

III. We have particular directions given as to sick persons, and healing pardoning mercy promised upon the observance of those directions. If any be sick, they are required, 1. To send for the elders, presbyterous tes ekklesias—the presbyters, pastors or ministers of the church, v. 14, 15. It lies upon sick people as a duty to send for ministers, and to desire their assistance and their prayers. 2. It is the duty of ministers to pray over the sick, when thus desired and called for. Let them pray over him; let their prayers be suited to his case, and their intercessions be as becomes those who are affected wit his calamities. 3. In the times of miraculous healing, the sick were to be anointed with oil in the name of the Lord. Expositors generally confine this anointing with oil to such as had the power of working miracles; and, when miracles ceased, this institution ceased also. In Mark's gospel we read of the apostle's anointing with oil many that were sick, and healing them, Mark vi. 13. And we have accounts of this being practiced in the church two hundred years after Christ; but then the gift of healing also accompanied it, and, when the miraculous gift ceased, this rite was laid aside. The papists indeed have made a sacrament of this, which they call the extreme unction. They use it, not to heal the sick, as it was used by the apostles; but as they generally run counter to scripture, in the appointments of their church, so here they ordain that this should be administered only to such as are at the very point of death. The apostle's anointing was in order to heal the disease; the popish anointing is for the expulsion of the relics of sin, and to enable the soul (as they pretend) the better to combat with the powers of the air. When they cannot prove, by any visible effects, that Christ owns them in the continuance of this rite, they would however have people to believe that the invisible effects are very wonderful. But it is surely much better to omit this anointing with oil than to turn it quite contrary to the purposes spoken of in scripture. Some protestants have thought that this anointing was only permitted or approved by Christ, not instituted. But it should seem, by the words of James here, that it was a thing enjoined in cases where there was faith for healing. And some protestants have argued for it with this view. It was not to be commonly used, not even in the apostolical age; and some have thought that it should not be wholly laid aside in any age, but that where there are extraordinary measures of faith in the person anointing, and in those who are anointed, an extraordinary blessing may attend the observance of this direction for the sick. However that be, there is one thing carefully to be observed here, that the saving of the sick is not ascribed to the anointing with oil, but to prayer: The prayer of faith shall save the sick, &c., v. 15. So that, 4. Prayer over the sick must proceed from, and be accompanied with, a lively faith. There must be faith both in the person praying and in the person prayed for. In a time of sickness, it is not the cold and formal prayer that is effectual, but the prayer of faith. 5. We should observe the success of prayer. The Lord shall raise up; that is, if he be a person capable and fit for deliverance, and if God have any thing further for such a person to do in the world. And, if he have committed sins, they shall be forgiven him; that is, where sickness is sent as a punishment for some particular sin, that sin shall be pardoned, and in token thereof the sickness shall be removed. As when Christ said to the impotent man, Go and sin no more, lest a worse thing come unto thee, it is intimated that some particular sin was the cause of his sickness. The great thing therefore we should beg of God for ourselves and others in the time of sickness is the pardon of sin. Sin is both the root of sickness and the sting of it. If sin be pardoned, either affliction shall be removed in mercy or we shall see there is mercy in the continuance of it. When healing is founded upon pardon, we may say as Hezekiah did: Thou hast, in love to my soul, delivered it from the pit of corruption, Isa. xxxviii. 17. When you are sick and in pain, it is most common to pray and cry, O give me ease! O restore me to health! But your prayer should rather and chiefly be, O that God would pardon my sins!

IV. Christians are directed to confess their faults one to another, and so to join in their prayers with an for one another, v. 16. Some expositors connect this with v. 14. As if when sick people send for ministers to pray over them they should then confess their faults to them. Indeed, where any are conscious that their sickness is a vindictive punishment of some particular sin, and they cannot look for the removal of their sickness without particular applications to God for the pardon of such a sin, there it may be proper to acknowledge and tell his case, that those who pray over him may know how to plead rightly for him. But the confession here required is that of Christians to one another, and not, as the papists would have it, to a priest. Where persons have injured one another, acts of injustice must be confessed to those against whom they have been committed. Where persons have tempted one another to sin or have consented in the same evil actions, there they ought mutually to blame themselves and excite each other to repentance. Where crimes are of a public nature, and have done any public mischief, there they ought to be more publicly confessed, so as may best reach to all who are concerned. And sometimes it may be well to confess our faults to some prudent minister or praying friend, that he may help us to plead with God for mercy and pardon. But then we are not to think that James puts us upon telling every thing that we are conscious is amiss in ourselves or in one another; but so far as confession is necessary to our reconciliation with such as are at variance with us, or for gaining information in any point of conscience and making our own spirits quiet and easy, so far we should be ready to confess our faults. And sometimes also it may be of good use to Christians to disclose their peculiar weaknesses and infirmities to one another, where there are great intimacies and friendships, and where they may help each other by their prayers to obtain pardon of their sins and power against them. Those who make confession of their faults one to another should thereupon pray with and for one another. The 13th verse directs persons to pray for themselves: Is any afflicted let him pray; the 14th directs to seek for the prayers of ministers; and the 16th directs private Christians to pray one for another; so that here we have all sorts of prayer (ministerial, social, and secret) recommended.

V. The great advantage and efficacy of prayer are declared and proved: The effectual fervent prayer of a righteous man availeth much, whether he pray for himself or for others: witness the example of Elias, v. 17, 18. He who prays must be a righteous man; not righteous in an absolute sense (for this Elias was not, who is here made a pattern to us), but righteous in a gospel sense; not loving nor approving of any iniquity. If I regard iniquity in my heart, the Lord will not hear my prayer, Ps. lxvi. 18. Further, the prayer itself must be a fervent, in-wrought, well-wrought prayer. It must be a pouring out of the heart to God; and it must proceed from a faith unfeigned. Such prayer avails much. It is of great advantage to ourselves, it may be very beneficial to our friends, and we are assured of its being acceptable to God. It is good having those for friends whose prayers are available in the sight of God. The power of prayer is here proved from the success of Elijah. This may be encouraging to us even in common cases, if we consider that Elijah was a man of like passions with us. He was a zealous good man and a very great man, but he had his infirmities, and was subject to disorder in his passions as well as others. In prayer we must not look to the merit of man, but to the grace of God. Only in this we should copy after Elijah, that he prayed earnestly, or, as it is in the original, in prayer he prayed. It is not enough to say a prayer, but we must pray in prayer. Our thoughts must be fixed, our desires firm and ardent, and our graces in exercise; and, when we thus pray in prayer, we shall speed in prayer. Elijah prayed that it might not rain; and God heard him in his pleading against an idolatrous persecuting country, so that it rained not on the earth for the space of three years and six months. Again he prayed, and the heaven gave rain, &c. Thus you see prayer is the key which opens and shuts heaven. To this there is an allusion, Rev. xi. 6, where the two witnesses are said to have power to shut heaven, that it rain not. This instance of the extraordinary efficacy of prayer is recorded for encouragement even to ordinary Christians to be instant and earnest in prayer. God never says to any of the seed of Jacob, Seek my face in vain. If Elijah by prayer could do such great and wonderful things, surely the prayers of no righteous man shall return void. Where there may not be so much of a miracle in God's answering our prayers, yet there may be as much of grace.

VI. This epistle concludes with an exhortation to do all we can in our places to promote the conversion and salvation of others, v. 19, 20. Some interpret these verses as an apology which the apostle is making for himself that he should so plainly and sharply reprove the Jewish Christians for their many faults and errors. And certainly James gives a very good reason why he was so much concerned to reclaim them from their errors, because in thus doing he should save souls, and hide a multitude of sins. But we are not to restrain this place to the apostle's converting such as erred from the truth; no, nor to other ministerial endeavours of the like nature, since it is said, "If any err, and one convert him, let him be who he will that does so good an office for another, he is therein an instrument of saving a soul from death." Those whom the apostle here calls brethren, he yet supposes liable to err. It is no mark of a wise or a holy man to boast of his being free from error, or to refuse to acknowledge when he is in an error. But if any do err, be they ever so great, you must not be afraid to show them their error; and, be they ever so weak and little, you must not disdain to make them wiser and better. If they err from the truth, that is, from the gospel (the great rule and standard of truth), whether it be in opinion or practice, you must endeavour to bring them again to the rule. Errors in judgment and in life generally go together. There is some doctrinal mistake at the bottom of every practical miscarriage. There is no one habitually bad, but upon some bad principle. Now to convert such is to reduce them from their error, and to reclaim them from the evils they have been led into. We are not presently to accuse and exclaim against an erring brother, and seek to bring reproaches and calamities upon him, but to convert him: and, if by all our endeavours we cannot do this, yet we are nowhere empowered to persecute and destroy him. If we are instrumental in the conversion of any, we are said to convert them, though this be principally and efficiently the work of God. And, if we can do no more towards the conversion of sinners, yet we may do this—pray for the grace and Spirit of God to convert and change them. And let those that are in any way serviceable to convert others know what will be the happy consequence of their doing this: they may take great comfort in it at present, and they will meet with a crown at last. He that is said to err from the truth in v. 19 is described as erring in his way in v. 20, and we cannot be said to convert any merely by altering their opinions, unless we can bring them to correct and amend their ways. This is conversion—to turn a sinner from the error of his ways, and not to turn him from one party to another, or merely from one notion and way of thinking to another. He who thus converteth a sinner from the error of his ways shall save a soul from death. There is a soul in the case; and what is done towards the salvation of the soul shall certainly turn to good account. The soul being the principal part of the man, the saving of that only is mentioned, but it includes the salvation of the whole man: the spirit shall be saved from hell, the body raised from the grave, and both saved from eternal death. And then, by such conversion of heart and life, a multitude of sins shall be hid. A most comfortable passage of scripture is this. We learn hence that though our sins are many, even a multitude, yet they may be hid or pardoned; and that when sin is turned from or forsaken it shall be hid, never to appear in judgment against us. Let people contrive to cover or excuse their sin as they will, there is no way effectually and finally to hide it but by forsaking it. Some make the sense of this text to be, that conversion shall prevent a multitude of sins; and it is a truth beyond dispute that many sins are prevented in the party converted, many also may be prevented in others that he may have an influence upon, or may converse with. Upon the whole, how should we lay out ourselves with all possible concern for the conversion of sinners! It will be for the happiness and salvation of the converted; it will prevent much mischief, and the spreading and multiplying of sin in the world; it will be for the glory and honour of God; and it will mightily redound to our comfort and renown in the great day. Those that turn many to righteousness, and those who help to do so, shall shine as the stars for ever and ever.

CHAP. V. Verſe 1. Go to now ye rich men]

THoſe rich wrethes mentioned, Chap. 2.6, 7. That blaſphemed God, and oppreſſed men. Magna cognatio ut reiſic nominis, divitijs & vitijs.

Weep and howl] Better weep here, where there are wiping-handkerchiefs in the hand of Chriſt, then to have your eyes whipt out in hell. Better howl with men, then yell with devils.

That ſhall come upon you] Gr. That are even now ſtealing upon you. [non-Latin text not transcribed].

Verſe 2. Your riches are corrupted] Being ſubject to vanity and violence, Mat. 6.19. See the Note there. Provide your ſelves therefore bags, that wax not old; treaſure that faileth not, &c, Luk 12.33.

Verſe 3. And ſhall eat your fleſh] i.e. With hell-fire, which ſhall conſume your fleſh, nay your ſouls with eternall torments. Some ſtrong poiſon is made of the ruſt of mettals: none worſe then that of money.

For the laſt daies] Wrath for the day of wrath: or ſtore for old-age, it being the old mans care, as Plutarch obſerves, [non-Latin text not transcribed], That he ſhall not have what to keep him while alive, and what to bury him honeſtly when dead.

Verſe 4. Kept back by fraud crieth] Bloudſhed, Gen. 4.10. unnaturall luſt, Gen. 18.21. and oppreſſion (whether by force or fraud) cry to God, and he will hear, for be is gracious, Ex 22.27.

Lord of ſabbath] Who hath all power in his hand, and can eaſily reach you. [non-Latin text not transcribed]. Verſe 5. Ye have lived in pleaſure] Ye have lain melting in ſenſuall delights, which have drawn out your ſpirits, and diſſolved them.

Ʋpon earth] No place of pleaſure to good men, but of purgatory, baniſhment and bondage. A place of that nature, that (as it is reported of the Straits of Magellan) which way ſoever a man bend his courſe (if home-ward) he is ſure to have the winde againſt him. [illegible: 1 word] 16.[illegible: 1 letter]5 It was a heavy charge laid upon Dives, Sonne, remember that thou in thy life time receivedſt thy good things, &c.

And been Wanton] Fulneſſe breeds forgetfulneſſe, Deut. 32.15.

As in a day of ſlaughter] For ſacrifice; when they uſed to have good chear, Prov. 7.14. And hereunto the Wiſeman alludeth, Pro 17.1. The Apoſtle here ſeemeth to intimate, that theſe rich ſenſualiſts lived upon the cream of ſinning, and had ſuch plenty, that they pickt out none but the ſweeteſt bits to nouriſh their hearts withall.

Verſe 6. Ye have condemned and killed] Take it either properly or metaphorically, or uſurers and extortioners, that not only [illegible: 1 letter]ob, but raviſh the poor, that are fallen into their nets, Pſal. 10.9. that is, their bonds, debts, morgages, as Chryſostome interpreteth it: there is neither equity nor mercy to be had at their hands; hence they are called men-eaters, Cannibals, &c.

And be doth not reſist you] Meekneſſe of ſpirit commonly draws on injuries and indignities from unreaſonable men.Veteremf[illegible: 1 letter]rendo injuriam invitas novam. A Crow will ſtand upon a ſheeps-back, pulling of wooll from her ſide, ſhe durſt not doe ſo to a Wolfe or a Maſtiffe.

Verſe 7. Be patient therefore] q. d. You poor oppreſſed ones, hold out faith and patience. You ſhall ſhortly have help As the mothers breſts ake to be ſuckling, ſo doth Gods heart yern to be helping.

Ʋnto the coming of the Lord] ſc. By particular deliverance: and not only by the generall judgement. Let patience have line and rope.

Waiteth for the precious fruit] Being in novum annum ſemper dives, as the proverb is, ever rich againſt the next year. Spes alit agricolas. Hope holds up the husbandmans heart.

And hath long patience] He looks not to ſow and reap in a day, as the Hyperboreans are ſaid to do, that ſow ſhortly after the Sunne-riſing with them, and reap̄, Heresbach. de re [illegible: 1 letter]uſtic. before the Sun ſet: becauſe the whole half year is one continuate day with them.

Verſe 8. For the coming] See Verſe 7. And he when he comes, ſhall ſet all to rights: We ſhall ſee ſo much reaſon in his proceedings, which now we comprehend not, that we ſhall yeeld him the only Wiſe God.

Verſe 9. Grudge not, &c.] Groan not, Grumble not, [non-Latin text not transcribed]. grow not ſowr, and ſullen one to another.

Leſt ye be condemned] As Sarah had been, if the Lord had come, as ſhe deſired him, to judge bewixt her and her huſband. The moſt guilty are commonly moſt querulous and complaint-full.

The Judge ſtandeth before the door] If the Magiſtrate be preſent we may not offend another, to defend our ſelves. Ecce judex pro foribus: Therefore, Hold a blow, as wee ſay.

Verſe 10 For an example of ſuffering] Examples very much affect us, as they did many of the Martyrs. See the Note on Mat. 5.12.

Above majori diſcit arare min[illegible: 1 letter]r.

Verſe 11. We count them happy] If they ſuffer as they ſhould doe, not elſe: Mithridates ſhew'd long patience, ſuch as it was, forced and fained. He was in a kinde of fever called Epialis, wherein men be cold without, but hot as fire within. This feaver he quenched with his vitall bloud, ſhed with his own hand.

Ye have heard of the patience of Job] His impatience is not once mentioned againſt him: but he is crowned and chronicled here for his patience. God paſſeth by infirmities, where the heart is upright.

And have ſeen the end of the Lord] That is, how well it was with Job at the laſt. Or (as others will have it) what a ſweet end the Lord Chriſt made, whereunto you were ſome of you eye-witneſſes, and ſhould be herein his followers.

Verſe 12. But above all things] Swear not in jeſt, leaſt ye go to hell in earneſt. See the Note on Mat. 5.34, 35. and on Mat 23.16, 18.

Verſe 13. Is any among you afflicted] Any one may: for grace is no target againſt affliction.

Let him pray] Not only becauſe praier is ſutable to a ſad diſpoſition, but becauſe it is the conduit of comfort, and hath virtutem pacativam, a ſetling efficacy.

Is any man merry] [non-Latin text not transcribed]. Gr. Is he right ſet, Well hung on, as we ſay? All true mirth is from the rectitude of the minde, from a right f[illegible: 1 letter]ame of ſoul, that ſets and ſhews it ſelf in a chearfull counte[illegible: 1 letter]ance.

Let him ſing Pſalmes] So that in all eſtates we muſt be doing ſomewhat for God, T'am Dei meminiſſe opus est, quam respirare.

Verſe 14. Is any man ſick?] Behold he Whom thou loveſt is ſick, ſaid Martha to our Saviour, Mat. 11. Si amatur, quomodo infirmatur, ſaith Auguſtine? If Chriſts friend, how comes he to be ſick? Well enough: Its no new thing for Chriſts beſt beloved to be much afflicted.

Let him ſend for the Elders] This help God hath previded for ſuch as are by ſickneſſe diſabled to pray for themſelves. Sick Abimelech was ſent to Abraham] (a Prophet) for praiers.

Anointing him with oyl] As an extraordinary ſign of an extraordinary cure. From miſtake of this text, the Church in ſtead of Paſtours had Ointers and Painters in times of Popery, who did not only ungere, but emungere, anel[illegible: 1 letter] men, but beguile them of their monies, and of their ſouls. Neither want there at this day, that hold this anointing the ſick as a ſtanding ordinance for Church-members amongſt us: and they tell of ſtrange cures too effected thereby.

Verſe 15. And the praier of faith] The Greek word for praier hath its denomination, from well pouring out the heart, [non-Latin text not transcribed]. or from well cleaving to God. Afflictions (ſaith one) cauſe us to ſeek out Gods promiſe, the promiſe to ſeek faith, faith to ſeek praier, and praier to finde God.

They ſhall be forgiven him] And ſo he ſhall be cured on both ſides.

Verſe 16. Confeſſe your faults] To any ſuch godly friend, as can both keep counſel, and give counſel. Often times the very opening of mens grievances eaſeth: the very o[illegible: 1 letter]ening of a vein cools the bloud. Howbeit, it is neither wiſdome nor mercy (ſaith a good Divine) to put men upon the rack of confeſſion, further then they can have no eaſe any way elſe. For by this means we [illegible: 1 letter]aiſe a jealouſie in them towards us, and oft without cauſe: which weakneth and tainteth that love that ſhould unite hearts in one. [non-Latin text not transcribed].

The effectuall ſervent praier] Gr. The Working praier, that ſets the whole man a work to do it, as it ſhould be done, and ſo works wonders in heaven and earth; being after a ſort omnipotent, as Luther ſaid.

Verſe 17. Subject to like paſſions] For he fled at the threats of Jezabel, Factus ſeipſo imbecillior, ſaith one: and he would have died, when under the Juniper, diſcontented.

Verſe 18. And the earth brought forth] When the roots and fruits ſeemed all dried up, and the Land paſt recovery. But praier never comes to late, becauſe God never doth.

Verſe 19. If any do erre from, &c.] Erre about fundamentals, fall into deadly hereſie, Damnable, Peter calleth it, 2 Epist. 2 1.

Verſe 20. Shall ſave a ſoul] A high honour to have any hand in ſuch a work.

Cover a multitude] i.e. He ſhall be a means that God ſhall cover them.

Go to now. Jas 4:13.

Ye rich men. Not all rich men, but only that class of them who are specified as unjust and oppressive. There is no sin in merely being rich; where sin exists peculiarly among the rich, it arises from the manner in which wealth is acquired, the spirit which it tends to engender in the heart, and the way in which it is used. Lk 6:24 and also 1Timm 6:9.

Weep and howl. Gr., "Weep howling." This would be expressive of very deep distress. The language is intensive in a high degree, showing that the calamities which were coming upon them were not only such as would produce tears, but tears accompanied with loud lamentations. In the East, it is customary to give expression to deep sorrow by loud out cries. Compare Isa 13:6; 14:31; 15:2; 16:7; Jer 4:8; 47:2; Joel 1:5.

For your miseries that shall come upon you. Many expositors, as Benson, Witby, Macknight, and others, suppose that this refers to the approaching destruction of Jerusalem by the Romans, and to the miseries which would be brought in the siege upon the Jewish people, in which the rich would be the peculiar objects of cupidity and vengeance. They refer to passages in Josephus, which describe particularly the sufferings to which the rich were exposed; the searching of their houses by the zealots, and the heavy calamities which came upon them and their families. But there is no reason to suppose that the apostle referred particularly to those events. The poor as well as the rich suffered in that siege, and there were no such special judgements then brought upon the rich as to show that they were the marked objects of the Divine displeasure. It is much more natural to suppose that the apostle means to say that such men as he here refers to exposed themselves always to the wrath of God, and that they had great reason to weep in the anticipation of his vengeance. The sentiments here expressed by the apostle are not applicable merely to the Jews of his time. If there is any class of men which has special reason to dread the wrath of God at all times, it is just the class of men here referred to.

(+) "go to" or, "come" (a) "ye rich men" Prov 11:28; Lk 6:24

Your riches are corrupted. The word here rendered corrupted (σηπω) does not occur elsewhere in the New Testament. It means, to cause to rot, to corrupt, to destroy. The reference here is to their hoarded treasures; and the idea is, that they had accumulated more than they needed for their own use; and that, instead of distributing them to do good to others, or employing them in any useful way, they kept them until they rotted or spoiled. It is to be remembered, that a considerable part of the treasures which a man in the East would lay up, consisted of perishable materials, as garments, grain, oil, etc. Such articles of property were often stored up, expecting that they would furnish a supply for many years, in case of the prevalence of famine or wars. Compare Lk 12:18-19. A suitable provision for the time to come cannot be forbidden; but the reference here is to cases in which great quantities had been laid up, perhaps while the poor were suffering, and which were kept until they became worthless.

Your garments are moth-eaten. The same idea substantially is expressed here in another form. As the fashions in the East did not change as they do with us, wealth consisted much in the garments that were laid up for show or for future use. Mt 6:19. Q. Curtius says that when Alexander the Great was going to take Persepolis, the riches of all Asia were gathered there together, which consisted not only of a great abundance of gold and silver, but also of garments, Lib. vi. c. 5. Horace tells us that when Lucullus the Roman was asked if he could lend a hundred garments for the theatre, he replied that he had five thousand in his house, of which they were welcome to take part or all. Of course, such property would be liable to be moth-eaten; and the idea here is, that they had amassed a great amount of this kind of property which was useless to them, and which they kept until it became destroyed.

(a) "Your riches are corrupted" Jer 17:11 (b) "your garments are moth-eaten" Job 13:28

Your gold and silver is cankered. That is, that you have heaped together, by injustice and fraud, a large amount, and have kept it from those to whom it is due, (Jas 5:4,) until it has become corroded. The word rendered is cankered, (κατιωται) does not occur elsewhere in the New Testament. It properly means, to cause to rust; to rust out, (Passow;) to be corroded with rust, (Robinson;) to be spotted with rust. It is true that gold and silver do not properly rust, or become oxidized, and that they will not be corroded like iron and steel; but by being kept long in a damp place they will contract a dark colour, resembling rust in appearance. This seems to be the idea in the mind of the apostle. He speaks of gold and silver as they appear after having been long laid up without use; and undoubtedly the word which he uses here is one which would to an ancient have expressed that idea, as well as the mere literal idea of the rusting or oxidizing of metals. There is no reason to suppose that the word was then used in the strict chemical sense of rusting, for there is no reason to suppose that the nature of oxidization was then fully understood.

And the rust of them. Another word is used here--ιος. This properly denotes something sent out or emitted, (from ιημι,) and is applied to a missile weapon, as an arrow; to poison, as emitted from the tooth of a serpent; and to rust, as it seems to be emitted from metals. The word refers to the dark discoloration which appears on gold and silver, when they have remained long without use.

Shall be a witness against you. That is, the rust or discoloration shall bear testimony against you that the money is not used as it should be, either in paying those to whom it is due, or in doing good to others. Among the ancients, the gold and silver which any one possessed was laid up in some secret and safe place. Isa 45:3. There were no banks then in which money might be deposited; there were few ways of investing money so as to produce regular interests; there were no corporations to employ money in joint operations; and it was not very common to invest money in the purchase of real estate, and stocks and mortgages were little known.

And shall eat your flesh as it were fire. This cannot be taken literally. It must mean that the effect would be as if it should corrode or consume their very flesh; that is, the fact of their laying up treasures would be followed by painful consequences. The thought is very striking, and the language in which it is conveyed is singularly bold and energetic. The effect of thus heaping up treasure will be as corroding as fire in the flesh. The reference is to the punishment which God would bring on them for their avarice and injustice--effects that will come on all now for the same offences.

Ye have heaped treasure together for the last days. The day of judgment; the dosing scenes of this world. You have been heaping up treasure; but it will be treasure of a different kind from what you have supposed. It is treasure not laid up for ostentation, or luxury, or use in future life, but treasure the true worth of which will be seen at the judgment-day. So Paul speaks of "treasuring up wrath against the day of wrath, and revelation of the righteous judgment of God," Rom 2:5. There are many who suppose they are accumulating property that may be of use to them, or that may secure them the reputation of possessing great wealth, who are in fact accumulating a most fearful treasure against the day of final retribution. Every man who is rich should examine himself closely to see whether there is anything in the manner in which he has gained his property, or in which he now holds it, that will expose him to the wrath of God in the last day. That on which he so much prides himself may yet bring down on him the vengeance of heaven; and in the day of judgment he may curse his own madness and folly in wasting his probation in efforts to amass property.

(a) "heaped treasure together" Rom 2:5

Behold, the hire of the labourers who have reaped down your In fields. the previous verses the form of the sin which the apostle specified was that they had hoarded their property, he now states another form of their guilt, that, while doing this, they had withheld what was due from the very labourers who had cultivated their fields, and to whose labour they were indebted for what they had. The phrase, "who have reaped down your fields," is used to denote labour in general. This particular thing is specified, perhaps, because the reaping of the harvest seems to be more immediately connected with the accumulation of property. What is said here, however, will apply to all kinds of labour. It may be remarked, also, that the sin condemned here is one that may exist not only in reference to those who are hired to cultivate a farm, but to all in our employ, to day-labourers, to mechanics, to seamen, etc. It will apply, in an eminent degree, to those who hold others in slavery, and who live by their unrequited toils. The very essence of slavery is, that the slave shall produce by his labour so much more than he receives for his own maintenance as to support the master and his family in indolence. The slave is to do the work which the master would otherwise be obliged to do; the advantage of the system is supposed to be that the master is not under a necessity of labouring at all. The amount which the slave receives is not presumed to be what is a fair equivalent for what he does, or what a freeman could be hired for; but so much less than his labour is fairly worth, as to be a source of so much gain to the master. If slaves were fairly compensated for their labour; if they received what was understood to be a just price for what they do, or what they would be willing to bargain for if they were free, the system would at once come to an end. No owner of a slave would keep him if he did not suppose that out of his unrequited toil he might make money, or might be relieved himself from the necessity of labour, he who hires a freeman to reap down his fields pays what the freeman regards as a fair equivalent for what he does; he who employs a slave does not give what the slave would regard as an equivalent, and expects that what he gives will be so much less than an equivalent, that he may be free alike from the necessity of labour and of paying him what he has fairly earned. The very essence of slavery, therefore, is fraud; and there is nothing to which the remarks of the apostle here are more applicable than to that unjust and oppressive system. Which is of you kept back by fraud. The Greek word here used (αποστερεω) is rendered defraud, in Mk 10:10; 1Cor 6:7-8; 7:5; and destitute, in 1Timm 6:5. It occurs nowhere else, except in the passage before us. It means to deprive of, with the notion that that to which it is applied was due to one, or that he had a claim on it. The fraud referred to in keeping it back, may be anything by which the payment is withheld, or the claim evaded--whether it be mere neglect to pay it; or some advantage taken in making the bargain; or some evasion of the law; or mere vexatious delay; or such superior power that he to whom it is due cannot enforce the payment; or such a system that he to whom it is fairly due is supposed in the laws to have no rights, and to be incapable of suing or being sued. Any one of these things would come under the denomination of fraud.

Crieth. That is, cries out to God for punishment. The voice of this wrong goes up to heaven.

And the cries of them which have reaped are entered into the ears of the Lord of sabaoth. That is, he hears them, and he will attend to their cry. Compare Ex 22:27. They are oppressed and wronged; they have none to regard their cry on earth, and to redress their wrongs, and they go and appeal to that God who will regard their cry, and avenge them. On the phrase "Lord of sabaoth," or Lord of hosts, for so the word sabaoth means, Isa 1:9, and Rom 9:29. Perhaps by the use of the word here it is implied that the God to whom they cry--the mighty Ruler of all worlds-- is able to vindicate them. It may be added, that the cry of the oppressed and the wronged is going up constantly from all parts of the earth, and is always heard by God. In his own time he will come forth to vindicate the oppressed, and to punish the oppressor. It may be added, also, that if what is here said were regarded as it should be by all men, slavery, as well as other systems of wrong, would soon come to an end. If everywhere the workman was fairly paid for his earnings; if the poor slave who cultivates the fields of the rich were properly compensated for his toil; if he received what a freeman would contract to do the work for; if there was no fraud in withholding what he earns, the system would soon cease in the earth. Slavery could not live a day if this were done. Now there is no such compensation; but the cry of oppressed millions will continue to go up to heaven, and the period must come when the system shall cease. Either the master must be brought to such a sense of right that he will be disposed to do justice, and let the oppressed go free; or God will so impoverish the lands where the system prevails as to make all men see that the system is unprofitable and ruinous as compared with free labour; or the oppressed will somehow become so acquainted with their own strength and their rights that they shall arise and assert their freedom; or under the prevalence of true religion better views will prevail, and oppressors, turned to God, shall relax the yoke of bondage; or God will so bring heavy judgments in his holy providence on the oppressors, that the system of slavery will everywhere come to an end on the earth. Nothing is more certain than that the whole system is condemned by the passage of Scripture before us; that it is contrary to the genuine spirit of Christianity, and that the prevalence of true religion would bring it to an end. Probably all slave holders feel that to place the Bible in the hands of slaves, and to instruct them to read it, would be inconsistent with the perpetuity of the system. Yet a system which cannot survive the most full and free circulation of the sacred Scriptures, must be founded in wrong.

(a) "the hire of the laborers" Jer 22:13; Mal 3:5 (b) "are entered into the ears of the Lord" Ex 22:27 (+) "Sabaoth" or, "Hosts"

Ye have lived in pleasure on the earth. One of the things to which the rich are peculiarly addicted. Their wealth is supposed to be of value, because it furnishes them the means of doing it. Compare Lk 12:19; 16:19. The word translated "lived in pleasure," (τρυφαω,) occurs only here in the New Testament. It means, to live delicately, luxuriously, at ease. There is not in the word essentially the idea of vicious indulgence, but that which characterizes those who live for enjoyment. They lived in ease and affluence on the avails of the labours of others; they indulged in what gratified the taste, and pleased the ear and the eye, while those who contributed the means of this were groaning under oppression. A life of mere indolence and ease, of delicacy and luxury, is nowhere countenanced in the Bible; and even where unconnected with oppression and wrong to others, such a mode of living is regarded as inconsistent with the purpose for which God made man, and placed him on the earth. See Lk 12:19-20. Every man has high and solemn duties to perform, and there is enough to be done on earth to give employment to every human being, and to fill up every hour in a profitable and useful way.

And been wanton. This word now probably conveys to most minds a sense which is not in the original. Our English word is now commonly used in the sense of lewd, lustful, lascivious. It was, however, formerly used in the sense of sportive, joyous, gay, and was applied to anything that was variable or fickle. The Greek word used here (σπαταλαω) means, to live luxuriously or voluptuously. 1Timm 5:6, where the word is explained. It does not refer necessarily to gross criminal pleasures, though the kind of living here referred to often leads to such indulgences. There is a close connexion between what the apostle says here, and what he refers to in the previous verses--the oppression of others, and the withholding of what is due to those who labour. Such acts of oppression and wrong are commonly resorted to in order to obtain the means of luxurious living, and the gratification of sensual pleasures. In all countries where slavery exists, the things here referred to are found in close connexion. The fraud and wrong by which the reward of hard toil is withheld from the slave is connected with indolence and sensual indulgence on the part of the master.

Ye have nourished your hearts. Or, yourselves--the word hearts here being equivalent to themselves. The meaning is, that they appeared to have been fattening themselves, like stall-fed beasts, for the day of slaughter. As cattle are carefully fed, and are fattened with a view to their being slaughtered, so they seemed to have been fattened for the slaughter that was to come on them--the day of vengeance. Thus many now live. They do no work; they contribute nothing to the good of society; they are mere consumers--fruges consumere nati; and, like stall-fed cattle, they seem to live only with reference to the day of slaughter, and to the recompense which awaits them after death.

As in a day of slaughter. There has been much variety in the interpretation of this expression. Robinson (Lex.) renders it, "like beasts in the day of slaughter, without care or forethought." Rosenmuller (Morgenland) supposes that it means, as in a festival; referring, as he thinks, to the custom among the ancients of having a feast when a part of the animal was consumed in sacrifice, and the rest was eaten by the worshippers. So Benson. On such occasions, indulgence was given to appetite almost without limit; and the idea then would be, that they had given themselves up to a life of pampered luxury. But probably the more correct idea is, that they had fattened themselves as for the day of destruction; that is, as animals are fattened for slaughter. They lived only to eat and drink, and to enjoy life. But, by such a course, they were as certainly preparing for perdition, as cattle were prepared to be killed by being stall-fed.

(a) "lived in pleasure on the earth" Lk 16:19,25 (+) "wanton" or, "luxurious" (++) "nourished" or, "pampered"

Ye have condemned and killed the just. τονδικαιον-- the just one, or the just man--for the word used is in the singular number. This may either refer to the condemnation and crucifixion of Christ--- meaning that their conduct towards his people had been similar to the treatment of the Saviour, and was in fact a condemnation and crucifixion of him afresh; or, that by their rejection of him in order to live in sin, they in fact condemned him and his religion; or, that they had condemned and killed the just man--meaning that they had persecuted those who were Christians; or, that by their harsh treatment of others in withholding what was due to them, they had deprived them of the means of subsistence, and had, as it were, killed the righteous. Probably the true meaning is, that it was one of their characteristics that they had been guilty of wrong towards good men. Whether it refers, however, to any particular act of violence, or to such a course as would wear out their lives by a system of oppression, injustice, and fraud, cannot now be determined.

And he doth not resist you. Some have supposed that this refers to God, meaning that he did not oppose them; that is, that he bore with them patiently while they did it. Others suppose that it should be read as a question--"and doth he not resist you?" meaning that God would oppose them, and punish them for their acts of oppression and wrong. But probably the true reference is to the "just man" whom they condemned and killed; meaning that they were so powerful that all attempts to resist them would be vain, and that the injured and oppressed could do nothing but submit patiently to their acts of injustice and violence. The sense may be either that they could not oppose them--the rich men being so powerful, and they who were oppressed so feeble; or that they bore their wrongs with meekness, and did not attempt it. The sins, therefore, condemned in these verses, (Jas 5:1-6,) and for which it is said the Divine vengeance would come upon those referred to, are these four:

(1,) that of hoarding up money when it was unnecessary for their real support and comfort, and when they might do so much good with it, (compare Mt 6:19;)

(2,) that of keeping back the wages which was due to those who cultivated their fields; that is, keeping back what would be a fair compensation for their toil--applicable alike to hired men and to slaves;

(3,) that of giving themselves up to a life of ease, luxury, and sensual indulgence; and,

(4,) that of wronging and oppressing good and just men-- men, perhaps in humble life, who were unable to vindicate their rights, and who had none to undertake their cause; men who were too feeble to offer successful resistance, or who were restrained by their principles from attempting it. It is needless to say that there are multitudes of such persons now on the earth, and that they have the same reason to dread the Divine vengeance which the same class had in the time of the apostle James.

(a) "resist you" Mt 5:39

Be patient therefore, brethren. That is, under such wrongs as the apostle had described in the previous verses. Those whom he addressed were doubtless suffering under those oppressions, and his object was to induce them to bear their wrongs without murmuring and without resistance. One of the methods of doing this was by showing them, in an address to their rich oppressors, that those who injured and wronged them would be suitably punished at the day of judgment, or that their cause was in the hands of God; and another method of doing it was by the direct inculcation of the duty of patience. Mt 5:38 and also through verse 45. The margin here is, be long patient, or suffer with long patience. The sense of the Greek is, "be long-suffering, or let not your patience be exhausted. Your courage, rigour, and forbearance is not to be short-lived, but is to be enduring. Let it continue as long as there is need of it, even to the coming of the Lord. Then you will be released from sufferings."

Unto the coming of the Lord. The coming of the Lord Jesus--either to remove you by death, or to destroy the city of Jerusalem and bring to an end the Jewish institutions, or to judge the world and receive his people to himself. The "coming of the Lord" in any way was an event which Christians were taught to expect, and which would be connected with their deliverance from troubles. As the time of his appearing was not revealed, it was not improper to refer to that as an event that might possibly be near; and as the removal of Christians by death is denoted by the phrase "the coming of the Lord"--that is, his coming to each one of us--it was not improper to speak of death in that view. On the general subject of the expectations entertained among the early Christians of the second advent of the Saviour, 1Cor 15:51 and also 2Thes 2:2-3.

Behold, the husbandman waiteth for the precious fruit of the earth. The farmer waits patiently for the grain to grow. It requires time to mature the crop, and he does not become impatient. The idea seems to be, that we should wait for things to develop themselves in their proper season, and should not be impatient before that season arrives. In due time we may expect the harvest to be ripened. We cannot hasten it. We cannot control the rain, the sun, the seasons; and the farmer therefore patiently waits until in the regular course of events he has a harvest. So we cannot control and hasten the events which are in God's own keeping; and we should patiently wait for the developments of his will, and the arrangements of his providence, by which we may obtain what we desire.

And hath long patience for it. That is, his patience is not exhausted. It extends through the whole time in which, by the Divine arrangements, he may expect a harvest.

Until he receive the early and latter rain. In the climate of Palestine there are two rainy seasons, on which the harvest essentially depends--the autumnal and the spring rains--called here and elsewhere in the Scriptures the early and the latter rains. See De 11:14; Job 29:23; Jer 5:24. The autumnal or early rains of Scripture, usually commence in the latter half of October or the beginning of November; not suddenly, but by degrees, which gives opportunity for the husbandman to sow his fields of wheat and barley. The rains come mostly from the west or south-west, continuing for two or three days at a time, and failing especially during the nights. The wind then chops round to the north or east, and several days of fine weather succeed. During the months of November and December the rains continue to fall heavily; afterwards they return only at longer intervals, and are less heavy; but at no period during the winter do they entirely cease to occur. Snow often falls in Jerusalem, in January and February, to the depth of a foot or more, but it does not last long. Rain continues to fall more or less through the month of March, but it is rare after that period. At the present time there are not any particular periods of rain, or successions of showers, which might be regarded as distinct rainy seasons. The whole period from October to March now constitutes only one continued rainy season, without any regularly intervening time of prolonged fair weather. Unless, therefore, there has been some change in the climate since the times of the New Testament, the early and the latter rains for which the husbandman waited with longing, seem rather to have implied the first showers of autumn, which revived the parched and thirsty earth, and prepared it for the seed; and the latter showers of spring, which continued to refresh and forward the ripening crops and the vernal products of the fields. In ordinary seasons, from the cessation of the showers in spring until their commencement in October or November, rain never falls, and the sky is usually serene.--Robinson's Biblical Researches, vol. ii., pp. 96-100.

(+) "Be patient" or, "Be long patient; or Suffer with long patience" (a) "early and latter rain" De 11:14

Be ye also patient. As the farmer is. In due time, as he expects the return of the rain, so you may anticipate deliverance from your trials. Stablish your hearts. Let your purposes and your faith be firm and unwavering. Do not become weary and fretful; but bear with constancy all that is laid upon you, until the time of your deliverance shall come.

For the coming of the Lord draweth nigh. Compare Rev 22:10,12,20; 1Cor 15:51. It is clear, I think, from this place, that the apostle expected that that which he understood by "the coming of the Lord" was soon to occur; for it was to be that by which they would obtain deliverance from the trials which they then endured. See Jas 5:7. Whether it means that he was soon to come to judgment, or to bring to an end the Jewish policy and to set up his kingdom on the earth, or that they would soon be removed by death, cannot be determined from the mere use of the language. The most natural interpretation of the passage, and one which will accord well with the time when the epistle was written, is, that the predicted time of the destruction of Jerusalem (Matthew 24) was at hand; that there were already indications that that would soon occur; and that there was a prevalent expectation among Christians that that event would be a release from many trials of persecution, and would be followed by the setting up of the Redeemer's kingdom. Perhaps many expected that the judgment would occur at that time, and that the Saviour would set up a personal reign on the earth. But the expectation of others might have been merely--what is indeed all that is necessarily implied in the predictions on the subject--that there would be after that a rapid and extensive spread of the principles of the Christian religion in the world. The destruction of Jerusalem and of the temple would contribute to that by bringing to an end the whole system of Jewish types and sacrifices; by convincing Christians that there was not to be one central rallying-point, thus destroying their lingering prejudices in favour of the Jewish mode of worship; and by scattering them abroad through the world to propagate the new religion. The epistle was written, it is supposed, some ten or twelve years before the destruction of Jerusalem, (Intro., & 3,) and it is not improbable that there were already some indications of that approaching event.

(+) "stablish" or, "Establish" (a) "the coming of the Lord" Rev 22:20

Grudge not one against another. Marg., "groan, grieve." The Greek word (στεναζω) means, to sigh, to groan, as of persons in distress, (Rom 8:23;) and then to sigh or groan through impatience, fretfulness, ill-humour; and hence to murmur, to find fault, to complain. The exact idea here is, not that of grudging in the sense of dissatisfaction with what others possess, or of being envious; it is that of being fretful and impatient--or, to use a common word which more exactly expresses the sense, that of grumbling. This may arise from many causes; either because others have advantages which we have not, and we are discontented and unhappy, as if it were wrong in them to have such enjoyments; or because we, without reason, suppose they intend to slight and neglect us; or because we are ready to take offence at any little thing, and to "pick a quarrel" with them. There are some persons who are always grumbling. They have a sour, dissatisfied, discontented temper; they see no excellence in other persons; they are displeased that others are more prospered, honoured, and beloved than they are themselves; they are always complaining of what others do, not because they are injured, but because others seem to them to be weak and foolish; they seem to feel that it becomes them to complain if everything is not done precisely as in their estimation it should be. It is needless to say that this spirit--the offspring of pride--will make any man lead a wretched life; and equally needless to say that it is wholly contrary to the spirit of the gospel. Compare Lk 3:14; Php 4:11; 1Timm 6:8; Heb 13:5.

Lest ye be condemned. That is, for judging others with this spirit-- for this spirit is in fact judging them. Mt 7:1.

Behold, the judge standeth before the door. The Lord Jesus, who is soon to come to judge the world. See Jas 5:8. He is, as it were, even now approaching the door--so near that he can hear all that you say.

(+) "grudge" or, "groan; or grieve" (a) "standeth before the door" Rev 3:20

Take, my brethren, the prophets. That is, in your trials and persecutions. To encourage them to the exercise of patience, he points them to the example of those who had trod the same thorny path before them. The prophets were in general a much persecuted race of men; and the argument on which the apostle relies from their example is this:

(1,) that if the prophets were persecuted and tried, it may be expected that other good men will be;

(2,) that they showed such patience in their trials as to be a model for us.

An example of suffering affliction. That is, they showed us how evils are to be borne.

(a) "example of suffering affliction and of patience" Heb 11:35-38

Behold, we count them happy which endure. The word rendered "we count them happy," (μακαριζομεν,) occurs only here and in Lk 1:48, where it is rendered "shall call me blessed." The word μακαριος, (blessed, or happy,) however, occurs often. See Mt 5:3-11; 11:6; Mt 13:6, et saepe. The sense here is, we speak of their patience with commendation. They have done what they ought to do, and their name is honoured and blessed.

Ye have heard of the patience of Job. As one of the most illustrious instances of patient sufferers. See Job 1:21. The book of Job was written, among other reasons, to show that true religion would bear any form of trial to which it could be subjected. See Job 1:9-11; Job 2:5-6.

And have seen the end of the Lord. That is, the end or design which the Lord had in the trials of Job, or the result to which he brought the case at last--to wit, that he showed himself to be very merciful to the poor sufferer; that he met him with the expressions of his approbation for the manner in which he bore his trials; and that he doubled his former possessions, and restored him to more than his former happiness and honour. See Job 42. Augustine, Luther, Wetstein, and others, understand this as referring to the death of the Lord Jesus, and as meaning that they had seen the manner in which he suffered death, as an example for us. But, though this might strike many as the true interpretation, yet the objections to it are insuperable.

(1.) It does not accord with the proper meaning of the word end, (τελος.) That word is in no instance applied to death, nor does it properly express death. It properly denotes an end, term, termination, completion: and is used in the following senses:

(a) to denote the end, the termination, or the last of anything, Mk 3:26; 1Cor 15:24; Lk 21:9; Heb 7:3;

(b) an event, issue, or result, Mt 26:58; Rom 6:21; 2Cor 11:18;

(c) the final purpose,, that to which all the parts tend, and in which they terminate, 1Timm 1:5;

(d) tax, custom, or tribute--what is paid for public ends or purposes, Mt 17:25; Rom 13:7.

(2.) This interpretation, referring it to the death of the Saviour, would not accord with the remark of the apostle in the close of the verse, "that the Lord is very merciful." That is, what he says was "seen," or this was what was particularly illustrated in the case referred to. Yet this was not particularly seen in the death of the Lord Jesus. He was indeed most patient and submissive in his death, and it is true that he showed mercy to the penitent malefactor; but this was not the particular and most prominent trait which he evinced in his death. Besides, if it had been, that would not have been the thing to which the apostle would have referred here. His object was to recommend patience under trials, not mercy shown to others; and this he does by showing

(a) that Job was an eminent instance of it, and

(b) that the result was such as to encourage us to be patient. The end or the result of the Divine dealings in his case was, that the Lord was "very pitiful and of tender mercy;" and we may hope that it will be so in our case, and should therefore be encouraged to be patient under our trials.

That the Lord is very pitiful. As he showed deep compassion in the case of Job, we have equal reason to suppose that he will in our own.

(a) "count them happy which endure" Ps 94:12; Mt 5:10 (b) "patience of Job" Job 1:21 (c) "the end of the Lord" Job 42:10

But above all things. That is, be especially careful on this point; whatever else is done, let not this be. The manner in which James speaks of the practice referred to here, shows that he regarded it as a sin of a very heinous nature; one that was by all means to be avoided by those whom he addressed. The habit of swearing by various things was a very common one among the Jews, and it was important to guard those who from among them had been converted to Christianity on that subject.

Swear not. Mt 5:33-34 for this command illustrated. Nearly the same things are mentioned here as objects by which they were accustomed to swear which are referred to by the Saviour.

But let your yea be yea. Let there be a simple affirmation, unaccompanied by any oath or appeal to God or to any of his works. A man who makes that his common method of speech is the man who will be believed. Mt 5:37.

Lest ye fall into condemnation. That is, for profaning the name of God. "The Lord will not hold him guiltless that taketh his name in vain," Ex 20:7.

(a) "swear not" Mt 5:34

Is any among you afflicted? By sickness, bereavement, disappointment, persecutions, loss of health or property. The word used here refers to suffering evil of any kind, (κακοπαθει.)

Let him pray. That is, prayer is appropriate to trial. The mind naturally resorts to it, and in every way it is proper. God only can remove the source of sorrow; he can grant unto us "a happy issue out of all our afflictions;" he can make them the means of sanctifying the soul. Compare 2Chr 33:12; Ps 34:4; 107:6,13,28. It matters not what is the form of the trial, it is a privilege which all have to go to God in prayer. And it is an inestimable privilege. Health fails, friends die, property is lost, disappointments come upon us, danger threatens, death approaches--and to whom shall we go but to God? He ever lives. He never fails us or disappoints us if we trust in him, and his ear is ever open to our cries. This would be a sad world indeed, if it were not for the privilege of prayer. The last resource of millions who suffer--for millions suffer every day--would be taken away, if men were denied the access to the throne of grace. As it is, there is no one so poor that he may not pray; no one so disconsolate and forsaken that he may not find in God a friend; no one so broken-hearted that he is not able to bind up his spirit. One of the designs of affliction is to lead us to the throne of grace; and it is a happy result of trials if we are led by our trials to seek God in prayer.

Is any merry? The word merry now conveys an idea which is not properly found in the original word here. It refers now, in common usage, to light and noisy pleasure; to that which is jovial; to that which is attended with laughter, or which causes laughter, as a merry jest. In the Scriptures, however, the word properly denotes cheerful, pleasant, agreeable, and is applied to a state of mind free from trouble--the opposite of affliction-happy, Prov 15:13,16; 17:22; Isa 24:7; Lk 15:23-24,29,32. The Greek word used here (ευθυμει) means, literally, to have the mind well, (ευ and θυμος;) that is, to have it happy, or free from trouble; to be cheerful.

Let him sing psalms. That is, if any one is happy; if he is in health, and is prospered; if he has his friends around him, and there is nothing to produce anxiety; if he has the free exercise of conscience and enjoys religion, it is proper to express that in notes of praise. Compare Eph 5:19-20. On the meaning of the word here rendered "sing psalms," Eph 5:9, where it is rendered making melody. It does not mean to sing psalms in contradistinction from singing hymns, but the reference is to any songs of praise. Praise is appropriate to such a state of mind. The heart naturally gives utterance to its emotions in songs of thanksgiving. The sentiment in this verse is well expressed in the beautiful stanza,

In every joy that crowns my days, In every pain I bear, My heart shall find delight in praise, Or seek relief in prayer. Mrs. Williams.

(a) "pray" 2Chr 33:12; Jonah 2:2 (+) "merry" or, "cheerful" (b) "sing psalms" Eph 5:19

Is any sick among you? In the previous verse the reference was to affliction in general, and the duty there urged was one that was applicable to all forms of trial. The subject of sickness, however, is so important, since it so often occurs, that a specific direction was desirable. That direction is to call in the aid of others to lead our thoughts, and to aid us in our devotions, because one who is sick is less able to direct his own reflections and to pray for himself than he is in other forms of trial. Nothing is said here respecting the degree of sickness, whether it is that which would be fatal if these means were used or not; but the direction pertains to any kind of illness.

Let him call for the elders of the church. Gr., presbyters. Acts 15:2; and also Acts 11:30. It cannot be supposed that this refers to the apostles, for it could not be that they would be always accessible; besides, instructions like this were designed to have a permanent character, and to be applicable to the church at all times and in all places. The reference, therefore, is doubtless to the ordinary religious teachers of the congregation; the officers of the church intrusted with its spiritual interests. The spirit of the command would embrace those who are pastors, and any others to whom the spiritual interests of the congregation are confided--ruling elders, deacons, etc. If the allusion is to the ordinary officers of the church, it is evident that the cure to be hoped for (Jas 5:15) was not miraculous, but was that to be expected in the use of appropriate means accompanied by prayer. It may be added, as worthy of note, that the apostle says they should "call" for the elders of the church; that is, they should send for them. They should not wait for them to hear of their sickness, as they might happen to, but they should cause them to be informed of it, and give them an opportunity of visiting them and praying with them. Nothing is more common than for persons--even members of the church--to be sick a long time, and to presume that their pastor must know all about it; and then they wonder that he does not come to see them, and think hard of him because he does not. A pastor cannot be supposed to know everything; nor can it be presumed that he knows when persons are sick, any more than he can know anything else, unless he is apprized of it; and many hard thoughts, and many suspicions of neglect would be avoided, if, when persons are sick, they would in some way inform their pastor of it. It should always be presumed of a minister of the gospel that he is ready to visit the sick. But how can he go unless he is in some way apprized of the illness of those who need his counsel and his prayers? The sick send for their family physician; why should they presume that their pastor will know of their illness any more than that their physician will?

And let them pray over him. With him, and for him. A man who is sick is often little capable of praying himself; and it is a privilege to have some one to lead his thoughts in devotion. Besides, the prayer of a good man may be of avail in restoring him to health, Jas 5:15. Prayer is always one important means of obtaining the Divine favour, and there is no place where it is more appropriate than by the bedside of sickness. That relief from pain may be granted; that the mind may be calm and submissive; that the medicines employed may be blessed to a restoration to health; that past sins may be forgiven; that he who is sick may be sanctified by his trials; that he may be restored to health, or prepared for his "last change"--all these are subjects of prayer which we feel to be appropriate in such a case, and every sick man should avail himself of the aid of those who "have an interest at the throne of grace," that they may be obtained.

Anointing him with oil. Oil, or unguents of various kinds, were much used among the ancients, both in health and in sickness. The oil which was commonly employed was olive oil. Isa 1:6; and also Lk 10:34. The custom of anointing the sick with oil still prevails in the East, for it is believed to have medicinal or healing properties. Niebuhr (Beschrieb. von Arabien, s. 131) says, "The southern Arabians believe that to anoint with oil strengthens the body, and secures it against the oppressive heat of the sun, as they go nearly naked. They believe that the oil closes the pores of the skin, and thus prevents the effect of the excessive heat by which the body is so much weakened; perhaps also they regard it as contributing to beauty, by giving the skin a glossy appearance. I myself frequently have observed that the sailors in the ships from Dsjidda and Loheia, as well as the common Arabs in Tehama, anointed their bodies with oil, in order to guard themselves against the heat. The Jews in Mocha assured Mr. Forskal, that the Mohammoedans as well as the Jews, in Sana, when they were sick, were accustomed to anoint the body with oil." Rosenmuller, Morgenland, in loc.

In the name of the Lord. By the authority or direction of the Lord; or as an act in accordance with his will, and that will meet with his approbation. When we do anything that tends to promote virtue, to alleviate misery, to instruct ignorance, to save life, or to prepare others for heaven, it is right to feel that we are doing it in the name of the Lord. Compare for such uses of the phrase "in the name of the Lord," and "in my name," Mt 10:22; 18:6,20, Mt 19:29; 24:9; Mk 9:41; 13:13; Lk 21:12,17; Rev 2:3; Col 3:17. There is no reason to think that the phrase is used here to denote any peculiar religious rite or "sacrament." It was to be done in the name of the Lord, as any other good deed is.

(a) "any sick among you" Mk 16:18

And the prayer of faith. The prayer offered in faith, or in the exercise of confidence in God. It is not said that the particular form of the faith exercised shall be that the sick man will certainly recover; but there is to be unwavering confidence in God, a belief that he will do what is best, and a cheerful committing of the cause into his hands. We express our earnest wish, and leave the case with him. The prayer of faith is to accompany the use of means, or all means would be ineffectual without the blessing of God.

Shall save the sick, and the Lord shall raise him up. This must be understood, as such promises are everywhere, with this restriction, that they will be restored to health if it shall be the will of God; if he shall deem it for the best. It cannot be taken in the absolute and unconditional sense, for then, if these means were used, the sick person would always recover, no matter how often he might be sick, and he need never die. The design is to encourage them to the use of these means with a strong hope that it would be effectual. It may fairly be inferred from this statement,

(1,) that there would be cases in large numbers where these means would be attended with this happy result; and,

(2,) that there was so much encouragement to do it that it would be proper in any case of sickness to make use of these means. It may be added, that no one can demonstrate that this promise has not been in numerous instances fulfilled. There are instances, not a few, where recovery from sickness seems to be in direct answer to prayer, and no one can prove that it is not so. Compare the case of Hezekiah, in Isa 38:1-5.

And if he have committed sins, they shall be forgiven him. Perhaps there maybe a particular allusion here to sins which may have brought on the sickness as a punishment. In that case the removal of the disease. in answer to prayer would be an evidence that the sin was pardoned. Compare Mt 9:2. But the promise may be understood in a more general sense as denoting that such sickness would be the means of bringing the sins of the past life to remembrance, especially if the one who was sick had been unfaithful to his Christian vows; and that the sickness in connexion with the prayers offered would bring him to true repentance, and would recover him from his wanderings. On backsliding and erring Christians sickness often has this effect; and the subsequent life is so devoted and consistent as to show that the past unfaithfulness of him who has been afflicted is forgiven.

This passage (Jas 5:14-15) is important, not only for the counsel which it gives to the sick, but because it has been employed by the Roman Catholic communion as almost the only portion of the Bible referred to sustain one of the peculiar rites of their religion-- that of "extreme unction"--a "sacrament," as they suppose, to be administered to those who are dying. It is of importance, therefore, to inquire more particularly into its meaning. There can be but three views taken of the passage:

I. That it refers to a miraculous healing by the apostles, or by other early ministers of religion who were endowed with the power of healing diseases in this manner. This is the interpretation of Doddridge, Macknight, Benson, and others. But to this view the objections seem to me to be insuperable.

(a) Nothing of this kind is said by the apostle, and this is not necessary to be supposed in order to a fair interpretation of the passage.

(b) The reference, as already observed, is clearly not to the apostles, but to the ordinary officers of the church--for such a reference would be naturally understood by the word presbyters; and to suppose that this refers to miracles, would be to suppose that this was a common endowment of the ordinary ministers of religion. But there was no promise of this, and there is no evidence that they possessed it. In regard to the extent of the promise, "they shall lay hands on the sick, and they shall recover," Mk 16:17.

(c) If this referred to the power of working miracles, and if the promise was absolute, then death would not have occurred at all among the early disciples. It would have been easy to secure a restoration to health in any instance where a minister of religion was at hand.

II. It is supposed by the Roman Catholics to give sanction to the practice of "extreme unction," and to prove that this was practised in the primitive church. But the objections to this are still more obvious.

(a) It was not to be performed at death, or in the immediate prospect of death, but in sickness at any time. There is no hint that it was to be only when the patient was past all hope of recovery, or in view of the fact that he was to die. But "extreme unction," from its very nature, is to be practised only where the patient is past all hope of recovery.

(b) It was not with a view to his death, but to his living, that it was to be practised at all. It was not that he might be prepared to die, but that he might he restored to health--"and the prayer of faith shall save the sick, and the Lord shall raise him up." But "extreme unction" can be with no such reference, and no such hope. It is only with the expectation that the patient is about to die; and if there were any expectation that he would be raised up even by this ordinance, it could not be administered as "extreme unction."

(c) The ordinance practised as "extreme unction" is a rite wholly unauthorized in the Scriptures, unless it be by this passage. There are instances indeed of persons being embalmed after death. It was a fact also that the Saviour said of Mary, when she poured ointment on his body, that she "did it for his burial," or with reference to his burial, (Mt 26:12;)but the Saviour did not say that it was with reference to his death, or was designed in any way to prepare him to die, nor is there any instance in the Bible in which such a rite is mentioned. The ceremony of extreme unction has its foundation in two things: first, in superstition, in the desire of something that shall operate as a charm, or that shall possess physical efficiency in calming the apprehensions of a troubled conscience, and in preparing the guilty to die; and, second, in the fact that it gives immense power to the priesthood. Nothing is better adapted to impart such power than a prevalent belief that a minister of religion holds in his hands the ability to alleviate the pangs of the dying, and to furnish a sure passport to a world of bliss. There is deep philosophy in that which has led to the belief of this doctrine--for the dying look around for consolation and support, and they grasp at anything which will promise ease to a troubled conscience, and the hope of heaven. The gospel has made arrangements to meet this state of mind in a better way--in the evidence which the guilty may have that by repentance and faith their sins are blotted out through the blood of the cross.

III. The remaining supposition, therefore, and, as it seems to me, the true one, is, that the anointing with oil was, in accordance with a common custom, regarded as medicinal, and that a blessing was to be invoked on this as a means of restoration to health. Besides what has been already said, the suggestions may be made in addition:

(a) This was, as we have seen, a common usage in the East, and is to this day.

(b) This interpretation meets all that is demanded to a fair understanding of what is said by the apostle.

(c) Everything thus directed is rational and proper. It is proper to call in the ministers of religion in time of sickness, and to ask their counsels and their prayers. It is proper to make use of the ordinary means of restorate to health. It was proper then, as it is now, to do this "in the name of the Lord;" that is, believing that it is in accordance with his benevolent arrangements, and making use of means which he has appointed. And it was proper then, as it is now, having made of those means, to implore the Divine blessing on them, and to feel that their efficacy depends wholly on him. Thus used, there was ground of hope and of faith in regard to the recovery of the sufferer; and no one can show that in thousands of instances in the apostles' day, and since, the prayer of faith, accompanying the proper use of means, may not have raised up those who were on the borders of the grave, and who but for these means would have died.

(a) "if he have committed sins" Isa 33:24

Confess your faults one to another. This seems primarily to refer to those who were sick, since it is added, "that ye may be healed." The fair interpretation is, that it might be supposed that such confession would contribute to a restoration to health. The case supposed all along here (see Jas 5:15) is, that the sickness referred to had been brought upon the patient for his sins, apparently as a punishment for some particular transgressions. 1Cor 11:30. In such a case, it is said that if those who were sick would make confession of their sins, it would, in connexion with prayer, be an important means of restoration to health. The duty inculcated, and which is equally binding on all now, is, that if we are sick, and are conscious that we have injured any persons, to make confession to them. This indeed is a duty at all times, but in health it is often neglected, and there is a special propriety that such confession should be made when we are sick. The particular reason for doing it which is here specified is, that it would contribute to a restoration to health--"that ye may be healed." In the case specified, this might be supposed to contribute to a restoration to health from one of two causes:

(1.) If the sickness had been brought upon them as a special act of Divine visitation for sin, it might be hoped that when the confession was made the hand of God would be withdrawn; or

(2) in any case, if the mind was troubled by the recollection of guilt, it might be hoped that the calmness and peace resulting from confession would be favourable to a restoration to health. The former case would of course be more applicable to the times of the apostles; the latter would pertain to all times. Disease is often greatly aggravated by the trouble of mind which arises from conscious guilt; and, in such a case, nothing will contribute more directly to recovery than the restoration of peace to the soul agitated by guilt and by the dread of a judgment to come. This may be secured by confession--confession made first to God, and then to those who are wronged. It may be added, that this is a duty to which we are prompted by the very nature of our feelings when we are sick, and by the fact that no one is willing to die with guilt on his conscience; without having done everything that he can to be at peace with all the world. This passage is one on which Roman Catholics rely to demonstrate the propriety of "auricular confession," or confession made to a priest with a view to an absolution of sin. The doctrine which is held on that point is, that it is a duty to confess to a priest, at certain seasons, all our sins, secret and open, of which we have been guilty; all our improper thoughts, desires, words, and actions; and that the priest has power to declare on such confession that the sins are forgiven. But never was any text less pertinent to prove a doctrine than this passage to demonstrate that. For,

(1,) the confession here enjoined is not to be made by a person in health, that he may obtain salvation, but by a sick person, that he may be healed.

(2.) As mutual confession is here enjoined, a priest would be as much bound to confess to the people as the people to a priest.

(3.) No mention is made of a priest at all, or even of a minister of religion, as the one to whom the confession is to be made.

(4.) The confession referred to is for "faults" with reference to "one another," that is, where one has injured another; and nothing is said of confessing faults to those whom we have not injured at all.

(5.) There is no mention here of absolution, either by a priest or any other person.

(6.) If anything is meant by absolution that is scriptural, it may as well be pronounced by one person as another; by a layman as a clergyman. All that it can mean is, that God promises pardon to those who are truly penitent, and this fact may as well be stated by one person as another. No priest, no man whatever, is empowered to say to another either that he is truly penitent, or to forgive sin. "Who can forgive sins but God only?" None but he whose law has been violated, or who has been wronged, can pardon an offence. No third person can forgive a sin which a man has committed against a neighbour; no one but a parent can pardon the offences of which his own children have been guilty towards him; and who call put himself in the place of God, and presume to pardon the sins which his creatures have committed against him?

(7.) The practice of "auricular confession" is "evil, and only evil, and that continually." Nothing gives so much power to a priesthood as the supposition that they have the power of absolution. Nothing serves so much to pollute the soul as to keep impure thoughts before the mind long enough to make the confession, and to state them in words. Nothing gives a man so much power over a female as to have it supposed that it is required by religion, and appertains to the sacred office, that all that passes in the mind should be disclosed to him. The thought which but for the necessity of confession would have vanished at once; the image which would have departed as soon as it came before the mind but for the necessity of retaining it to make confession--these are the things over which a man would seek to have control, and to which he would desire to have access, if he wished to accomplish purposes of villany. The very thing which a seducer would desire would be the power of knowing all the thoughts of his intended victim; and if the thoughts which pass through the soul could be known, virtue would be safe nowhere. Nothing probably under the name of religion has ever done more to corrupt the morals of a community than the practice of auricular confession.

And pray one for another. One for the other; mutually. Those who have done injury, and those who are injured, should pray for each other. The apostle does not seem here, as in Jas 5:14-15, to refer particularly to the prayers of the ministers of religion, or the elders of the church, but refers to it as a duty appertaining to all Christians.

That ye may be healed. Not with reference to death, and therefore not relating to "extreme unction," but in order that the sick may be restored again to health. This is said in connexion with the duty of confession, as well as prayer; and it seems to be implied that both might contribute to a restoration to health. Of the way in which prayer would do this, there can be no doubt; for all healing comes from God, and it is reasonable to suppose that this might be bestowed in answer to prayer. Of the way in which confession might do this, see the remarks already made. We should be deciding without evidence if we should say that sickness never comes now as a particular judgment for some forms of sin, and that it might not be removed if the suffering offender would make full confession to God, or to him whom he has wronged, and should resolve to offend no more. Perhaps this is, oftener than we suppose, one of the methods which God takes to bring his offending and backsliding children back to himself, or to warn and reclaim the guilty. When, after being laid on a bed of pain, his children are led to reflect on their violated vows and their unfaithfulness, and resolve to sin no more, they are raised up again to health, and made eminently useful to the church. So calamity, by disease or in other forms, often comes upon the vicious and the abandoned. They are led to reflection and to repentance. They resolve to reform, and the natural effects of their sinful course are arrested, and they become examples of virtue and usefulness in the world.

The effectual fervent prayer. The word effectual is not the most happy translation here, since it seems to do little more than to state a truism--that a prayer which is effectual is availing--that is, that it is effectual. The Greek word (ενεργουμενη) would be better rendered by the word energetic, which indeed is derived from it. The word properly refers to that which has power; which in its own nature is fitted to produce an effect. It is not so much that it actually does produce an effect, as that it is fitted to do it. This is the kind of prayer referred to here. It is not listless, indifferent, cold, lifeless, as if there were no vitality in it, or power, but that which is adapted to be efficient--earnest, sincere, hearty, persevering. There is but a single word in the original to answer to the translation effectual fervent. Macknight and Doddridge suppose that the reference is to a kind of prayer "inwrought by the Spirit," or the "inwrought prayer;" but the whole force of the original is expressed by the word energetic, or earnest.

Of a righteous man. The quality on which the success of the prayer depends is not the talent, learning, rank, wealth, or office of the man who prays, but the fact that he is a "righteous man," that is, a good man; and this may be found in the ranks of the poor, as certainly as the rich; among laymen, as well as among the ministers of religion; among slaves, as well as among their masters.

Availeth much. ισχυει. Is strong; has efficacy; prevails. The idea of strength or power is that which enters into the word; strength that overcomes resistance and secures the object. Compare.Mt 7:28; Acts 19:16; Rev 12:8. It has been said that "prayer moves the arm that moves the world;" and if there is anything that can prevail with God, it is prayer-- humble, fervent, earnest petitioning. We have no power to control him; we cannot dictate or prescribe to him; we cannot resist him in the execution of his purposes; but we may ASK him for what we desire, and he has graciously said that such asking may effect much for our own good and the good of our fellow-men. Nothing has been more clearly demonstrated in the history of the world than that prayer is effectual in obtaining blessings from God, and in accomplishing great and valuable purposes. It has indeed no intrinsic power; but God has graciously purposed that his favour shall be granted to those who call upon him, and that what no mere human power can effect should be produced by his power in answer to prayer.

(a) "confess your faults" Acts 19:18 (+) "faults" or, "offences" (b) "availeth much" Ps 145:19

Elias. The common way of writing the word Elijah in the New Testament, Mt 11:14; 16:14; 17:3, etc.

Was a man subject to like passions as we are. This does not mean that Elijah was passionate in the sense in which that word is now commonly used; that is, that he was excitable or irritable, or that he was the victim of the same corrupt passions and propensities to which other men are subject; but that he was like afflicted; that he was capable of suffering the same things, or being affected in the same manner. In other words, he was a mere man, subject to the same weaknesses and infirmities as other men. Acts 14:15. The apostle is illustrating the efficacy of prayer. In doing this, he refers to an undoubted case where prayer had such efficacy. But to this it might be objected that Elijah was a distinguished prophet, and that it was reasonable to suppose that his prayer would be heard. It might be said that his example could not be adduced to prove that the prayers of those who were not favoured with such advantages would be heard; and especially that it could not be argued from his case that the prayers of the ignorant, and of the weak, and of children and of servants, would be answered. To meet this, the apostle says that he was a mere man, with the same natural propensities and infirmities as other men, and that therefore his case is one which should encourage all to pray. It was an instance of the efficacy of prayer, and not an illustration of the power of a prophet.

And he prayed earnestly. Greek, "He prayed with prayer"--a Hebraism, to denote that he prayed earnestly. Compare Lk 22:15. This manner of speaking is common in Hebrew. Compare 1Sam 26:25; Ps 118:18, Lam 1:2. The reference here is undoubtedly to 1Kgs 17:1. In that place, however, it is not said that Elijah prayed, but that he said, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years, but according to my word." Either James interprets this as a prayer, because it could be accomplished only by prayer, or he states what had been handed down by tradition as the way in which the miracle was effected. There can be no reasonable doubt that prayer was employed in the case, for even the miracles of the Saviour were accomplished in connexion with prayer, Jn 11:41-42.

That it might not rain. Not to gratify any private resentment of his, but as a punishment on the land for the idolatry which prevailed in the time of Ahab. Famine was one of the principal methods by which God punished his people for their sins.

And it rained not on the earth. On the land of Palestine, for so the word earth is frequently understood in the Bible. Lk 2:1. There is no reason to suppose that the famine extended beyond the country that was subject to Ahab.

By the space. For the time.

Of three years and six months. Lk 4:25 to see this explained. Compare Lightfoot, Horae Hebraicae, on Lk 4:25.

(+) "Elias" or, "Elijah" (a) "he prayed earnestly" 1Kgs 17:1 (++) "earnestly" or, "in prayer"

And he prayed again. The allusion here seems to be to 1Kgs 18:42,45, though it is not expressly said there that he prayed. Perhaps it might be fairly gathered from the narrative that he did pray, or at least that would be the presumption, for he put himself into a natural attitude of prayer. "he cast himself down upon the earth, and put his face between his knees," 1Kgs 18:42. In such circumstances, it is to be fairly presumed that such a man would pray; but it is remarkable that it is not expressly mentioned, and quite as remarkable that James should have made his argument turn on a thing which is not expressly mentioned, but which seems to have been a matter of inference. It seems probable to me, therefore, that there was some tradition on which he relied, or that it was a common interpretation of the passage in 1Kgs 18 that Elijah prayed earnestly, and that this was generally believed by those to whom the apostle wrote. Of the fact that Elijah was a man of prayer, no one could doubt; and in these circumstances the tradition and common belief were sufficient to justify the argument which is employed here.

And the heaven gave rain. The clouds gave rain. "The heaven was black with clouds and wind, and there was a great rain," 1Kgs 18:45.

And the earth brought forth her fruit. The famine ceased, and the land again became productive. The case referred to here was indeed a miracle, but it was a case of the power of prayer, and therefore to the point. If God would work a miracle in answer to prayer, it is reasonable to presume that he will bestow upon us the blessings which we need in the same way.

(a) "he prayed again" 1Kgs 18:42,45 (+) "fruit" or, "produce"

Brethren, if any of you do err from the truth. Either doctrinally and speculatively, by embracing error; or practically, by falling into sinful practices. Either of these may be called "erring from the truth," because they are contrary to what the truth teaches and requires. What is here said does not appear to have any connexion with what precedes, but the apostle seems to have supposed that such a case might occur; and, in the conclusion of the epistle, he called their attention to the importance of endeavouring to save an erring brother, if such an instance should happen. The exhortation would be proper in addressing a letter to any church, or in publicly addressing any congregation.

And one convert him. This does not mean convert him as a sinner, or regenerate him, but turn him from the error of his way; bring him back from his wanderings; re-establish him in the truth, and in the practice of virtue and religion. So far as the word used here is concerned, (επιστρεψη,) he who had erred from the truth, and who was to be converted, may have been a true Christian before. The word means simply to turn, sc., from his way of error. Lk 22:32.

(a) "one convert him" Mt 18:15

Let him know. Let him who converts the other know for his encouragement.

That he which converteth the sinner from the error of his way. Any sinner; any one who has done wrong. This is a general principle, applicable to this case and to all others of the same kind. It is a universal truth that he who turns a sinner from a wicked path does a work which is acceptable to God, and which will in some way receive tokens of his approbation. Compare De 12:3. No work which man can perform is more acceptable to God; none will be followed with higher rewards. In the language which is used here by the apostle, it is evidently intended not to deny that success in converting a sinner, or in reclaiming one from the error of his ways, is to be traced to the grace of God; but the apostle here refers only to the Divine feeling towards the individual who shalt attempt it, and the rewards which he may hope to receive. The reward bestowed, the good intended and done, would be the same as if the individual were able to do the work himself God approves and loves his aims and efforts, though the success is ultimately to be traced to himself.

Shall save a soul from death. It has been doubted whether this refers to his own soul, or to the soul of him who is converted. Several manuscripts, and the Vulgate, Syriac, Arabic, and Coptic versions, here read, "his soul." The most natural interpretation of the passage is to refer it to the soul of the one converted, rather than of him who converts him. This accords better with the uniform teaching of the New Testament, since it is nowhere else taught that the method of saving our souls is by converting others; and this interpretation will meet all that the scope of the passage demands. The object of the apostle is to present a motive for endeavouring to convert one who has wandered away; and assuredly a sufficient motive for that is furnished in the fact, that by this means an immortal soul would be saved from eternal ruin. The word death here must refer to eternal death, or to future punishment. There is no other death which the soul is in danger of dying. The body dies and moulders away, but the soul is immortal. The apostle cannot mean that he would save the soul from annihilation, for it is in no danger of that. This passage proves, then, that there is a death which the soul may die; that there is a condition which may properly be called death as a consequence of sin; and that the soul will suffer that unless it is converted.

And shall hide a multitude of sins. Shall cover them over so that they shall not be seen; that is, they shall not be punished. This must mean either the sins which he has committed who is thus converted and saved, or the sins of him who converts him. Whichever is the meaning, a strong motive is presented for endeavouring to save a sinner from the error of his ways. It is not easy to determine which is the true sense. Expositors have been about equally divided respecting the meaning. Doddridge adopts substantially both interpretations, paraphrasing it, "not only procuring the pardon of those committed by the convert, but also engaging God to look with greater indulgence on his own character, and to be less ready to mark severely what he has done amiss." The Jews regarded it as a meritorious act to turn a sinner from the error of his ways, and it is possible that James may have had some of their maxims in his eye. Compare Clarke, in loc. Though it may not be possible to determine with certainty whether the apostle here refers to the sins of him who converts another, or of him who is converted, yet it seems to me that the reference is probably to the latter, for the following reasons:

(1.) Such an interpretation will meet all that is fairly implied in the language.

(2.) This interpretation will furnish a strong motive for what the apostle expects us to do. The motive presented is, according to this, that sin will not be punished. But this is always a good motive for putting forth efforts in the cause of religion, and quite as powerful when drawn from our doing good to others as when applied to ourselves.

(3.) This is a safe interpretation; the other is attended with danger. According to this, the effort would be one of pure benevolence, and there would be no danger of depending on what we do as a ground of acceptance with God. The other interpretation would seem to teach that our sins might be forgiven on some other ground than that of the atonement by virtue of some act of our own. And

(4.) there might be danger, if it be supposed that this refers to the fact that our sins are to be covered up by this act, of supposing that by endeavouring to convert others we may live in sin with impunity; that however we live, we shall be safe if we lead others to repentance and salvation. If the motive be the simple desire to hide the sins of others--to procure their pardon--to save a soul from death, without any supposition that by that we are making an atonement for our own sins--it is a good one, a safe one. But if the idea is that by this act we are making some atonement for our own offences, and that we may thus work out a righteousness of our own, the idea is one that is every way dangerous to the great doctrine of justification by faith, and is contrary to the whole teaching of the Bible. For these reasons it seems to me that the true interpretation is, that the passage refers to the sins of others, not our own; and that the simple motive here presented is, that in this way we may save a fellow-sinner from being punished for his sins. It may be added, in the conclusion of the Notes on this epistle, that this motive is one which is sufficient to stimulate us to great and constant efforts to save others. Sin is the source of all the evil in the universe: and the great object which a benevolent heart ought to have, should be that its desolating effects may be stayed; that the sinner may be pardoned; and that the guilty soul may be saved from its consequences in the future world. This is the design of God in the plan of redemption; this was the object of the Saviour in giving himself to die; this is the purpose of the Holy Spirit in renewing and sanctifying the soul; and this is the great end of all those acts of Divine Providence by which the sinner is warned and turned to God. When we come to die, as we shall soon, it will give us more pleasure to be able to recollect that we have been the means of saving one soul from death, than to have enjoyed all the pleasures which sense can furnish, or to have gained all the honour and wealth which the world can give.

(+) "converteth" or, "turneth" (a) "hide a multitude of sins" Prov 10:12; 1Pet 4:8

These words may be considered wither relatively or absolutely.

Consider them, 1. With relation to the Jews, to whom they were written immmediately, and they are a prediction or denuncitation of that judgment which was coming upon the right men in the Jewish nation; which prediction, Josephus assures us, was fulfilled by the slaughter and spoiling of the rich Jews throughout Galilee and Judea, the zealots sparing none but the poor and low. Thus did the vengeance of God, and does to this day, pursue and follow that wicked people, who killed the Lord of Life, and their own prophets, who brought judgment on themselves to the uttermost.

Consider the words absolutely in themselves, and they are a severe and cutting reprehension to covetous rich men, for their sordid sparing of that wealth which God had given them for public service. And the apostle gives us,

1. A description of their sin. 2. A declaration of their punishment.

Observe, 1. A description of the sin of the covetous rich worldlings, they chose rather to have their goods to be corrupted and spoiled, than to be employed to good uses; their victuals might have refreshed the bowels of the hungry, but they rather suffered them to putrify and stink; the garments which lay useless in their wardrobes, might have clothed the backs of their naked brethren, but they had rather let them be moth eaten; their gold and silver might have been applied to many good uses, but they had rather it should be cankered, and rust in their chests.

Observe, 2. The punishment denounced against them for this their sin, the rust of their gold and silver shall witness against them; that is, their consciences shall at once convince them of their base covetousness, and torment them for it; and this corroding of their consciences shall have an impression upon their bodies, it shall eat their flesh as it were fire; and all that treasure which, with wrong to others, and violation of their own consciences, they had heaped together, was but heaped up for the spoiler, and the violence of the last days.

Learn from the whole, 1. That it is hard to possess riches without sin; a hard matter to have them, and not be hindered from heaven by them.

Learn, 2. That a covetous hoarding, and sordid sparing of wealth, which our suffering brethren want, brings a curse both upon our persons and estates.

3. That more miseries, and dreadful judgments, shall come upon wicked rich men, which, if believingly apprehended, would cause them now to weep and howl. We do not hurt with our wealth, say some; aye, but what good do you do with it? Where are the poor members of Christ, whom ye have relieved with the superfluities of your table? But can many say truly, they have done no harm with their estates?

Lord! what carelessness in religion, what contempt of God, what riot and excess is found amongst many that abound in wealth, who expend more upon a lust in one day, than would maintain a poor family many years.

Learn, 4. That in the day of judgment, not only our actions, but all the circumstances of our actions, shall be brought forth, and produced as arguments of conviction; the rusty iron, the cankered silver, the moth eaten clothes, shall be produced; the stones of the wall, built by oppression, shall cry, "Lord, we were built by oppression and violence;" and the beam out of the timber shall answer it, True, Lord, even so it is, Hab 2:11 The circumstances of men's sins at the great day will be as so many memorials to put them in mind of guilt, and God in mind of vengeance: Your gold and silver is cankered, and the rust of it shall be witness against you.

The next sin which our apostle convicts the rich of, and condemns them for, is the sin of oppression, and that of the worst sorts, even of labourers and servants; their covetousness was the cause of this oppression. There is no sin so heinous and base but covetousness may be a mother or a nurse to it: What more sordid than for the rich master to detain the wages of the poor labourer? Yet, Behold the hire of the labourers crieth: though they did not, durst not complain, yet their hire kept back did complain.

Learn hence, that as all oppression is very sinful, so especially the detaining of the labourers' wages when their hire is delayed or denied, both are exceeding sinful; and accordingly we find oppressors in Scripture joined with the vilest of sinners, even with sorcerers, adulterers, and false swearers.

And to testify that God cannot want witnesses against oppressors, he tells us, their hire shall cry as well as the poor themselves: "The beam, and the stone out of the wall shall cry," Hab 2:11.

Remember we then that secret wrongs are known to God; the poor may not always know who wrongs them, but the Lord fully knows, and their wrongs and oppressions will cry against us, when they know not against whom to cry.

And note, the person gloriously described, who is the poor's avenger; he is the Lord of Sabaoth, or the Lord of hosts, who has all power in his hand, and all creatures at his command. How bold and daring then is the oppressor to afflict the poor, who have the Lord of hosts for their avenger? Their cry is entered into the ears of the Lord of Sabaoth.

The next sin he charges upon them, is sensuality, luxury, lasciviousness, their eating and drinking to excess in their feasts, pampering themselves for the slaughter and the shambles. These are sins very natural to corrupt nature, but chiefly incident to the rich. Pride, idleness, fulness of bread, and living in pleasure, are too frequently sins that do abound in rich men's houses: though their abundance is no excuse, but rather an aggravation of their sin.

God allows us to use pleasure, but not to live in pleasure; and by calling it pleasure upon earth, he intimates,

1. That sensual delights are only enjoyed here in this world: 2. That their desires ran after these earthly pleasures only:

The pleasures of the beast only pleased them; whereas the delights of sense are so far from being the chief pleasure for which God designed us, that, on the contrary, he intended we should take our chief pleasure, not in gratifying, but in restraining our sensual appetite, in reducing that rebellious power under the government and dominion of reason and religion.

By the just, may be understood Jesus Christ, that just One whom the nation of the Jews condemned and killed; and also such of his members, orthodox Christians, who the judaizing Christians persecuted. By their condemning the just, understand how they proceeded against them under a pretence and colour of law; before they would actually kill, they pretended legally to condemn.

Learn then, that God takes notice not only of the open violences offered to his people, but also of all the injuries done unto them under the form of a legal procedure; it is a mighty provocation when public authority, which is the defense of innocency, is made the pretense of oppression.

It follows, ye have killed the just: This is added to let us know that oppression will preceed as far as death. Wickedness knoweth no bounds; good men are oft-times arraigned, condemned, and killed; they fall a sacrifice to the rage of their persecutors and oppressors.

It is added, He doth not resist you; which if applied to Christ, points at his meekness; he was slain without resistance: he came to suffer, therefore would not resist. If applied to the suffering Christians, it points at their weakness and inability to make resistance, as well as at their meekness and patience under sufferings: Ye have condemned and killed the just, and he doth not resist you.

Observe here, 1. The duty exhorted to, patience: Be patient, brethren. Patience is a sense of afflictions without murmuring, and of injuries without revenge. It is the duty of Christians to be patient under their sufferings, though they be long and sharp.

Observe, 2. The argument to enforce this duty, The coming of the Lord draweth nigh. This may be understood of Christ's particular coming to judge his murderers at Jerusalem, which was then at hand, or of his general coming to judge the world at the last day. As if our apostle had said, "Have a little patience, and when your Lord cometh he will put a period to all your afflictions; with desire long for his coming, and yet with patience wait for it."

Observe, 3. A pattern of patience, propounded in the husbandman, he waiteth, and waiteth long for the time of harvest; and in order thereunto, for the former and latter rain, to prepare the corn for the day of a joyful harvest. Now, in imitation of the husbandman, the patient Christian thus argues with himself: "If the husbandman waits with patience for the coming of the harvest, shall not I wait with perseverance for the coming of my Lord? The approach of harvest is precious to him, and shall not the appearance of Christ be so to me? Shall he endure so much for a little corn, and not I much more for a heavenly kingdom?

Observe, 4. The direction given in order to the obtaining of this patience and long suffering, stablish your hearts; that is, in a firm expectaion of Christ's coming, believe that he will come certainly, and may come suddenly, and sooner perhaps than you may apprehend.

Learn hence, that it is the duty of Christians, in and under their afflictions, to stablish their hearts in a firm belief of the coming and appearance of Christ, to put a final period to all their sufferings, and to reward their victorious faith and patience: Be ye also patient, stablish your hearts, for the coming of the Lord draweth nigh.

Observe here, 1. A prohibiton, Grudge not one against another; that is, do not murmur or repine, groan or grieve, as impatient men use to do under their pressure; complain not of God, because the time of your deliverance is delayed: thirst not after revenge against your persecutors, and envy not those who are exercised with fewer troubles than yourselves: grudge not.

Observe, 2. The enforcement of this prohibition from the danger of the fact, lest ye be condemned. As if he had said, "Impatience and discontent, envy and distrust, will expose you to greater miseries than you complain of: Your sufferings here are but for your probation, but your grudging and repining will be your condemnation."

Observe, 3. The anticipation or forestalling of an objection, which some might make. What! must we suffer, and may we not complain? Must we, by tamely bearing many affronts, invite more, and revenge none?" Yes, says the apostle, be patient, and commit your cause to him that judegeth righteously; for Behold the Judge standeth before the door.

Where note, 1. A Judge, the supreme and universal Judge, Jesus Christ, who was here judged by his creatures, but now is coming to judge his judges.

2. His posture, He standeth, which is the Judge's posture when he executes judgment. St. Stephen saw Christ standing, Acts 7:55, at God's right hand; not as an advocate to plead his cause, (Christ is said to sit at God's right hand when he does that); but he stood now as a Judge, to take speedy vengeance on St. Stephen's murderers for that bloody act.

Note, 3. The place where the Judge standeth before the door; that is, he is coming to judgment, and he is just at hand; he has put on his robes, and is ascending his tribunal.

Observe, lastly, the note of attention, Behold! this ushers in the whole, Behold the Judge standeth at the door.

Learn hence, that the consideration of Christ's near approach to judgment should awe the consciences of men, and mould their conversations into a dutiful compliance with divine commands.

Here the apostle exhorts suffering Christians to patience, by the example of the Old Testament saints, who were exceeding dear to God, employed in special services for God, yet exercised with long and sharp afflictions for him. Now, their nature was as tender and as frail as ours, and we have the same blessed Spirit to comfort and assist us with them.

Note thence, 1. That the examples of excellent persons who have gone in the thorny path of affliction before us, and beaten it for us, are of excellent use to suppress our fears, to support our spirits under all our conflicts, and to rouse our courage in all our encounters.

Note, 2. That it is our great duty to eye the encouraging examples of those that have trod the path of sufferings before us, and strive to imitate and follow such worthy patterns. The first sufferers had the hardest task; strange and untried torments are most terrible; they knew not the strength of their enemy which they were to engage, but we fight with an enemy which has been often beaten and triumphed over by our brethren that went before us; certainly we that live in these last times have the best helps that ever any had to subdue our fears; Take we then the prophets, and primitive saints, for an example both of grievous sufferings and of great patience.

That is, all persons do judge and pronounce those that have suffered death, for righteousness sake, to be in a very happy condition; though they live persecuted, yet they die sainted. Living saints are an eye sore; by the strictness of their lives, and the severity of their reproofs, they torment a wicked world; but dead saints do not stand in the way of their lusts, they will therefore have a good word for the dead saints, whilst they hate and persecute the living; Behold, we count them happy which endure.

That is, "Ye have heard how eminent Job was, both for his sufferings and his patience, and you have seen (it is set before your eyes in his story) what an end the Lord made with him, giving him double in this world for what he lost; therefore, though you may be losers for God, yet fear not that you shall be losers by him."

Learn hence, 1. That it is good and useful in our afflictions, to propound Job's pattern and example to our own imitation. He was famous for his suffering, and as famous for his patience: do you suffer various kinds of affliction? Do you suffer in your body, in your spirit, in your nearest relations, in your dearest earthly comforts? And under all these do you suffer the heaviest censures for hypocrisy?

It is but Job's portion, and if you compare notes, not half of his condition neither: so for his patience, let us propound that for our pattern too, and take this encouragement to do it, namely, that though Job discovered much impatience, cursing the day of his birth, &c. yet that is not here mentioned, but mercifully pitied, and pardoned, and graciously overlooked. Where the heart is upright with God, infirmities are not mentioned by him.

Learn, 2. That our afflictions ought not so much to be considered in their nature and beginning, as in their issue and end. You have seen the end of the Lord. God gives always a gracious end, and a glorious end, to the afflictions of his people, and sometimes a temporal end also. Job had all these: let us, under the rod, wait upon God with Job's patience, and he will give us Job's end.

Learn, 3. What an affectionate regard God bears to his children in and under all their heavy sufferings; he is full of bowels, as the word signifies, truly compassionate, very pitful and of tender mercy. As he has pardon for their sins, so he has pity for their afflictions; he is pitiful as well as merciful, yea, very pitiful, and of tender mercy.

Observe, lastly, that the book of Job is a real history, not a parable. There was such a man as Job, how else could his patience be propounded as a pattern? And whence is it that we find him numbered with Noah and Daniel? Ezek 14:14. As they were real persons, and truly prevalent in prayer, so was he, Job 42:10.

Observe, that an oath here is not absolutely forbidden, but restrained: Above all things, my brethren.

Note, with what vehemency and earnestness the apostle speaks, Swear not, that is, swear not vainly and rashly, swear not lightly and profanely, swear not unduly, by any of the creatures, (but by the Creator only), which was a sin that the Jews were dreadfully guilty of: But let your yea be yea; and your nay, nay: accustom yourselves to a true simplicity and plainness of speech, in affirming or denying, letting oaths alone, lest ye fall into condemnation; that is, plainly, into the condemnation of hell.

Learn hence, 1. That rash and vain swearing, or profane oaths, are a high abuse of the dreadful name of God, and a mighty provocation to him: verily there is no sin that doth more weary the patience of God, because there is no sin that doth more banish the fear of God out of our hearts.

Learn, 2. That the great end of speech being to communicate the sense of our minds to each other, we ought to use such plainness and simplicity in speaking, that we may believe one another without oaths, or more solemn religious asservations.

But yet, 3. To take an oath upon a solemn occasion, when lawfully called thereunto, is a Christian and necessary duty.

Here observe, 1. That affliction is a praying season. Prayer is a duty never out of season, but never more in season than in and under affliction.

Observe, 2. That though the time of affliction be a special time when a saint prayeth, yet it is not the only time, he prays at all times, because he loves to pray; he prays then, because he especially stands then in need of prayer. A carnal heart has no mind to the duty: he visits not God unless God visits him; but a good man prays continually, prays without ceasing, in health and sickness, in poverty and want; when the candle of the Lord shines about his tabernacles, as well as when he walketh through darkness.

He that prays, makes music in the ears of God: he that sings psalms, performs a duty suitable to his condition. Several conditions require several duties, and all duties are to be performed suitably to our several conditions. Singing is proper to a prosperous state; both to sing God's praises, and to sing to his praise; prayer is proper to an afflicted condition; it is our best remedy, because it leads us to God our best refuge: therefore if any be afflicted, let him pray to God to alleviate and sanctify his affliction. Is any merry? let him sing psalms of praise to that God who hath given him this cheerfulness of spirit.

Some observe, 1. That St. James doth not say, "Is any man sick? let him pray;" but let him send for others to pray with him, and for him: plainly supposing, that the sick man is very unfit to pray himself, or to pray for himself; in other afflictions let him pray, but in sickness let others pray for him, he having enough to do to grapple with his grief, and to conflict with his affliction: a diseased body unfits the mind for holy duties.

Yet observe, 2. It is one thing to want a heart in sickness to pray for ourselves, and another thing to want ability to pray for ourselves. Many desire the prayers of others in sickness, who wanted hearts to pray for themselves in health. This is a sad symptom that the soul is as sick, yea, more dangerously sick than the body. Add to this, that the prayers of others are very rarely beneficial to us, unless we pray, or have a desire to pray, for ourselves.

Observe, 3. The sick man's duty, not only to desire prayer, but to send to the elders of the church to pray for him, and with him.

Quest. But if the sick neglect to send, may the minister neglect to go, if he knows of the sickness?

Ans. Doubtless we ought to go, if we know of it, whether they send or not, for they want our prayers and help most when they desire it least; and by refusing to go, we may lose the last, and perhaps the best opportunity of doing good unto them. If our people, through stupidity and insensibleness, omit their duty in sending for us, God forbid, that either through pride or sluggishness, we should neglect our duty in going to them; too, too often we never hear our people are sick, till the bell tells us they are dead: if therefore by any means we gain the knowlege of their condition, let us apply ourselves with all our might to their condition, lest God be more angry with us for not going to them, than with them for not sending to us, imitating our Lord, who was found of them that sought him not.

Some make this anointing with oil to be a medicinal practice among the Jews, and that they administered it physically: but why then must the elders administer it? The physician might have done it as well as they. True, but the elders are sent for, that they, applying this corporeal remedy, might join with it spiritual physic of prayer, good admonition and comfort. As if a sick person should send for the minister at his taking of physic, that he might then pray with him, counsel and comfort him. Others make this anointing with oil a religious act. Christ empowered his apostles to work miracles, and, amongst others, they had the gift of healing the sick, whom they anointed in the name of the Lord, or by the authority of the Lord; but the gospel being sufficiently confirmed, this gift of healing is ceased, and therewith the rite of anointing; therefore the church of Rome keep up an idle ceremony in anointing the sick, unless they had a miraculous power to heal the sick: to keep up the rite, unless they could produce the effect; to pretend to the anointing, without the power of healing, is a mere piece of pageantry; besides, they anoint those that are given over for dead, and the apostle's anointing for the benefit of the living, as appears by the following verse.

Here our apostle shews the good effects of this anointing and praying; yet note, that he ascribes the sick man's recovery, not to the oil, but to the prayer; the prayer of faith shall save the sick. The moral means is taken notice of before the ritual and ceremonial: the prayer of faith shall save the sick.

There was required to the miracle faith, both in the elder, and in the sick person, to save, that is, to recover the sick; yet mark, it is said, The Lord shall raise him up, to note, that the efficacy of faith lies in the object of faith; it is not faith properly, but God called upon in faith, that saveth the sick; the efficacy of faith is not from its own merit, but from God's power and grace.

If he have committed sins: why, is there any question to be made of that? No; but if he has committed such sins as brought this sickness upon him, they shall be forgiven him, upon this prayer of faith; if any special or particular sin has drawn down this disease upon him, it shall be remitted, and the disease removed; where the sickness is by way of chastisement, the healing is a testimony of God's forgiveness.

Learn hence, how absurd is the Popish sacrament of Extreme Unction: how can they gather a perpetual ordinance from an action that was extraordinary and miraculous, and long since ceased? Or apply a sacrament to dying persons, from a rite used upon persons who were not to die, but to be raised from sickness? Or how can they promise to him forgiveness of sins, to whom they cannot promise that recovery which was the token of it?

Note here, 1. That there is a time and season when it is our duty to confess our sins, not only to God, but to one another, to a pious and prudent minister, to an injured and wronged neighbour, to those that have been tempted by us, and have consented with us in sinning.

Note, 2. How absurdly the Papists ground their practice of auricular confession upon this text, here is not one word spoken of a priest, nor of our confessing to him: and if so, the text proves it the priest's duty to confess to the people, as much as the people's to confess to the priest, for the duty required is mutual, confess one to another; accordingly the words are generally understood of confessing private injuries one to another: that the sick person must reconcile himself to his neighbour as well as to God, that he may recover; for so it follows, pray for one another, that ye may be healed; intimating, that it is the duty of Christians to confess their miscarriages and private injuries one to another, and by their prayers to succour, help, and relieve each other; it is the duty of the strong to pray for the weak, and the strong may be strengthened by the prayers of the weak.

Observe here, 1. The qualification of that prayer, which at that time was effectual for the recovery of the sick person in a miraculous manner, it may be rendered an inspired prayer; as they that were actuated by the evil spirits, so such as were moved by the impulses of the Holy Spirit, were called Energoumenoi, in a good sense, the phrase properly signifies a prayer inwardly wrought and excited, and implies the efficacious influence of the Holy Spirit, and the force and vehemency of a Christian's spirit and affection exerted and put forth in the duty; in wrought prayer, or prayer that works in and upon our own hearts, has a mighty prevalency with God.

Observe, 2. The qualification of the person praying, a righteous man, not legally righteous, one in a state of sinless perfection, but a person justified by faith, and whose faith is fruitful in good works.

Observe, 3. The prevalency and efficacy of such a person's prayer; it availeth much; he doth not say how much that is better experienced than expressed; it availeth much for ourselves, sometimes more for others than for ourselves.

Note, that the fervent prayers and intercessions of the righteous have a mighty prevalency with God, both for themselves and others.

Our apostle in these words proves the general proposition he had laid down, that the fervent prayer of a righteous man availeth much, by a particular instance, the example of Elias: who seemed to carry the keys of heaven at his girdle, to shut and open the heavens at his pleasure.

As the Lord liveth, there shall not be dew nor rain, but according to my word 1Kgs 17:1: the Apostle here tells us what word this was, namely, a word of prayer, and not a word of command; Elias prayed, and the heavens gave rain; he prayed in prayer, so the original; that is, he prayed with faith and fervency, according to the will of God revealed to him; and though he was a man subject to the common infirmities of human nature with ourselves, yet his passions did not hinder the prevalency of his prayers; nothing has wrought such wonderful effects in the world as prayer; it made the sun stand still in heaven, it brought fire out of heaven, 1Kgs 1:10, and here it shut up the windows of heaven, that it rained not for the space of three years and six months: it has a divine kind of omnipotency in it.

Our apostle concludes his epistle with an exhortation to the duty of fraternal correction and Christian admonition: "If, says he, any one among you, who hath made an outward profession of Christianity, shall, for fear of persecution, or otherwise turn aside from the rule of the gospel, whether in matters of faith or practice, such a person, either Minister or private Christian, as shall be instrumental, by prayer, reproof, or counsel to recover him out of that wandering and backsliding condition, shall have the honour to save a soul from death, and shall hide a multitude of sins; that is, he shall be a means of bringing him to a sight of his sins, and to seek a pardon of them, which is the only true and happy way of hiding and of covering of them."

Learn hence, 1. It is not sufficient that every one takes care of his own soul, but he must also watch over the souls of others; there is no brother so mean in the Christian church, but the care of his salvation belongeth to all in the Christian communion.

Learn, 2. What great honour God puts upon the creature, in calling him a Saviour to a restored and converted brother, he shall save a soul from death: but when God puts the glory of his own work upon the head of the creature, what cause has he to lay the crown of his excellency at the foot of God? When the honour of the supreme Cause is put upon the instrument, the instrument ought to ascribe all the efficacy and efficiency to the first cause, saying, Not unto us, O Lord, not unto us, but to thy name be the praise. Amen.