Matthew Poole and continuators on James 5

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.