mh_parser/vol_split/59 - James/Chapter 1.xml

<div2 id="Jam.ii" n="ii" next="Jam.iii" prev="Jam.i" progress="81.56%" title="Chapter I">
<h2 id="Jam.ii-p0.1">J A M E S.</h2>
<h3 id="Jam.ii-p0.2">CHAP. I.</h3>
<p class="intro" id="Jam.ii-p1">After the inscription and salutation (<scripRef id="Jam.ii-p1.1" osisRef="Bible:Jas.1.1" parsed="|Jas|1|1|0|0" passage="Jam 1:1">ver. 1</scripRef>) Christians are taught how to
conduct themselves when under the cross. Several graces and duties
are recommended; and those who endure their trials and afflictions
as the apostle here directs are pronounced blessed and are assured
of a glorious reward, <scripRef id="Jam.ii-p1.2" osisRef="Bible:Jas.1.2-Jas.1.12" parsed="|Jas|1|2|1|12" passage="Jam 1:2-12">ver.
2-12</scripRef>. But those sins which bring sufferings, or the
weakness and faults men are chargeable with under them, are by no
means to be imputed to God, who cannot be the author of sin, but is
the author of all good, <scripRef id="Jam.ii-p1.3" osisRef="Bible:Jas.1.13-Jas.1.18" parsed="|Jas|1|13|1|18" passage="Jam 1:13-18">ver.
13-18</scripRef>. All passion, and rash anger, and vile affections,
ought to be suppressed. The word of God should be made our chief
study: and what we hear and know of it we must take care to
practise, otherwise our religion will prove but a vain thing. To
this is added an account wherein pure religion consists, <scripRef id="Jam.ii-p1.4" osisRef="Bible:Jas.1.19-Jas.1.27" parsed="|Jas|1|19|1|27" passage="Jam 1:19-27">ver. 19-27</scripRef>.</p>
<scripCom id="Jam.ii-p1.5" osisRef="Bible:Jas.1.1" parsed="|Jas|1|1|0|0" passage="Jas 1:1" type="Commentary"/><div class="Commentary" id="Bible:Jas.1.1">
<h4 id="Jam.ii-p1.6">Inscription. (<span class="smallcaps" id="Jam.ii-p1.7">a.
d.</span> 61.)</h4>
<p class="passage" id="Jam.ii-p2">1 James, a servant of God and of the Lord Jesus
Christ, to the twelve tribes which are scattered abroad,
greeting.</p>
<p class="indent" id="Jam.ii-p3">We have here the inscription of this
epistle, which consists of three principal parts.</p>
<p class="indent" id="Jam.ii-p4">I. The character by which our author
desires to be known: <i>James, a servant of God, and of the Lord
Jesus Christ.</i> Though he was a prime-minister in Christ's
kingdom, yet he styles himself only a servant. Note hence, Those
who are highest in office or attainments in the church of Christ
are but servants. They should not therefore act as masters, but as
ministers. Further, Though James is called by the evangelist <i>the
brother of our Lord,</i> yet it was his glory to serve Christ in
the spirit, rather than to boast of his being akin according to the
flesh. Hence let us learn to prize this title above all others in
the world—<i>the servants of God and of Christ.</i> Again, it is
to be observed that James professes himself <i>a servant of God and
of the Lord Jesus Christ;</i> to teach us that in all services we
should have an eye to the Son as well as the Father. We cannot
acceptably serve the Father, unless we are also servants of the
Son. God will have <i>all men to honour the Son as they honour the
Father</i> (<scripRef id="Jam.ii-p4.1" osisRef="Bible:John.5.23" parsed="|John|5|23|0|0" passage="Joh 5:23">John v. 23</scripRef>),
looking for acceptance in Christ and assistance from him, and
yielding all obedience to him, thus confessing <i>that Jesus Christ
is Lord, to the glory of God the Father.</i></p>
<p class="indent" id="Jam.ii-p5">II. The apostle here mentions the condition
of those to whom he writes: <i>The twelve tribes which are
scattered abroad.</i> Some understand this of the dispersion upon
the persecution of Stephen, <scripRef id="Jam.ii-p5.1" osisRef="Bible:Acts.8.4-Acts.8.40" parsed="|Acts|8|4|8|40" passage="Ac 8:4-40">Acts
viii</scripRef>. But that only reached to Judea and Samaria. Others
by the Jews of the dispersion understand those who were in Assyria,
Babylon, Egypt, and other kingdoms into which their wars had driven
them. The greatest part indeed of ten of the twelve tribes were
lost in captivity; but yet some of every tribe were preserved and
they are still honoured with the ancient style of <i>twelve
tribes.</i> These however were scattered and dispersed. 1. They
were dispersed in mercy. Having the scriptures of the Old
Testament, the providence of God so ordered it that they were
scattered in several countries for the diffusing of the light of
divine revelation. 2. They began now to be scattered in wrath. The
Jewish nation was crumbling into parties and factions, and many
were forced to leave their own country, as having now grown too hot
for them. Even good people among them shared in the common
calamity. 3. These Jews of the dispersion were those who had
embraced the Christian faith. They were persecuted and forced to
seek for shelter in other countries, the Gentiles being kinder to
Christians than the Jews were. Note here, It is often the lot even
of God's own tribes to be scattered abroad. The gathering day is
reserved for the end of time; when all the dispersed children of
God shall be gathered together to Christ their head. In the mean
time, while God's tribes are scattered abroad, he will send to look
after them. Here is an apostle writing to the scattered; an epistle
from God to them, when driven away from his temple, and seemingly
neglected by him. Apply here that of the prophet Ezekiel, <i>Thus
saith the Lord God, Although I have cast them far off among the
heathen, and although I have scattered them among the countries,
yet will I be to them as a little sanctuary in the countries where
they shall come,</i> <scripRef id="Jam.ii-p5.2" osisRef="Bible:Ezek.11.16" parsed="|Ezek|11|16|0|0" passage="Eze 11:16">Ezek. xi.
16</scripRef>. God has a particular care of his outcasts. <i>Let my
outcasts dwell with thee, Moab,</i> <scripRef id="Jam.ii-p5.3" osisRef="Bible:Isa.16.3-Isa.16.4" parsed="|Isa|16|3|16|4" passage="Isa 16:3,4">Isa. xvi. 3, 4</scripRef>. God's tribes may be
scattered; therefore we should not value ourselves too much on
outward privileges. And, on the other hand, we should not despond
and think ourselves rejected, under outward calamities, because God
remembers and sends comfort to his scattered people.</p>
<p class="indent" id="Jam.ii-p6">III. James here shows the respect he had
even for the dispersed: <i>greeting,</i> saluting them, wishing
peace and salvation to them. True Christians should not be the less
valued for their hardships. It was the desire of this apostle's
heart that those who were scattered might be comforted—that they
might do well and fare well, and be enabled to rejoice even in
their distresses. God's people have reason to rejoice in all
places, and at all times; as will abundantly appear from what
follows.</p>
</div><scripCom id="Jam.ii-p6.1" osisRef="Bible:Jas.1.2-Jas.1.12" parsed="|Jas|1|2|1|12" passage="Jas 1:2-12" type="Commentary"/><div class="Commentary" id="Bible:Jas.1.2-Jas.1.12">
<h4 id="Jam.ii-p6.2">Necessity of Faith and Patience; Evil of
Indecision. (<span class="smallcaps" id="Jam.ii-p6.3">a.
d.</span> 61.)</h4>
<p class="passage" id="Jam.ii-p7">2 My brethren, count it all joy when ye fall
into divers temptations;   3 Knowing <i>this,</i> that the
trying of your faith worketh patience.   4 But let patience
have <i>her</i> perfect work, that ye may be perfect and entire,
wanting nothing.   5 If any of you lack wisdom, let him ask of
God, that giveth to all <i>men</i> liberally, and upbraideth not;
and it shall be given him.   6 But let him ask in faith,
nothing wavering. For he that wavereth is like a wave of the sea
driven with the wind and tossed.   7 For let not that man
think that he shall receive any thing of the Lord.   8 A
double minded man <i>is</i> unstable in all his ways.   9 Let
the brother of low degree rejoice in that he is exalted:   10
But the rich, in that he is made low: because as the flower of the
grass he shall pass away.   11 For the sun is no sooner risen
with a burning heat, but it withereth the grass, and the flower
thereof falleth, and the grace of the fashion of it perisheth: so
also shall the rich man fade away in his ways.   12 Blessed
<i>is</i> the man that endureth temptation: for when he is tried,
he shall receive the crown of life, which the Lord hath promised to
them that love him.</p>
<p class="indent" id="Jam.ii-p8">We now come to consider the matter of this
epistle. In this paragraph we have the following things to be
observed:—</p>
<p class="indent" id="Jam.ii-p9">I. The suffering state of Christians in
this world is represented, and that in a very instructive manner,
if we attend to what is plainly and necessarily implied, together
with what is fully expressed. 1. It is implied that troubles and
afflictions may be the lot of the best Christians, even of those
who have the most reason to think and hope well of themselves. Such
as have a title to the greatest joy may yet endure very grievous
afflictions. As good people are liable to be scattered, they must
not think it strange if they meet with troubles. 2. These outward
afflictions and troubles are temptations to them. The devil
endeavours by sufferings and crosses to draw men to sin and to
deter them from duty, or unfit them for it; but, as our afflictions
are in God's hand, they are intended for the trial and improvement
of our graces. The gold is put into the furnace, that it may be
purified. 3. These temptations may be numerous and various:
<i>Divers temptations,</i> as the apostle speaks. Our trials may be
of many and different kinds, and therefore we have need to put on
the whole armour of God. We must be armed on every side, because
temptations lie on all sides. 4. The trials of a good man are such
as he does not create to himself, nor sinfully pull upon himself;
but they are such as he is said to fall into. And for this reason
they are the better borne by him.</p>
<p class="indent" id="Jam.ii-p10">II. The graces and duties of a state of
trial and affliction are here pointed out to us. Could we attend to
these things, and grow in them as we should do, how good would it
be for us to be afflicted!</p>
<p class="indent" id="Jam.ii-p11">1. One Christian grace to be exercised is
joy: <i>Count it all joy,</i> <scripRef id="Jam.ii-p11.1" osisRef="Bible:Jas.1.2" parsed="|Jas|1|2|0|0" passage="Jam 1:2"><i>v.</i>
2</scripRef>. We must not sink into a sad and disconsolate frame of
mind, which would make us faint under our trials; but must
endeavour to keep our spirits dilated and enlarged, the better to
take in a true sense of our case, and with greater advantage to set
ourselves to make the best of it. Philosophy may instruct men to be
calm under their troubles; but Christianity teaches them to be
joyful, because such exercises proceed from love and not fury in
God. In them we are conformable to Christ our head, and they become
marks of our adoption. By suffering in the ways of righteousness,
we are serving the interests of our Lord's kingdom among men, and
edifying the body of Christ; and our trials will brighten our
graces now and our crown at last. Therefore there is reason to
count it all joy when trials and difficulties become our lot in the
way of our duty. And this is not purely a New-Testament paradox,
but even in Job's time it was said, <i>Behold, happy is the man
whom God correcteth.</i> There is the more reason for joy in
afflictions if we consider the other graces that are promoted by
them.</p>
<p class="indent" id="Jam.ii-p12">2. Faith is a grace that one expression
supposes and another expressly requires: <i>Knowing this, that the
trial of your faith,</i> <scripRef id="Jam.ii-p12.1" osisRef="Bible:Jas.1.3" parsed="|Jas|1|3|0|0" passage="Jam 1:3"><i>v.</i>
3</scripRef>; and then in <scripRef id="Jam.ii-p12.2" osisRef="Bible:Jas.1.6" parsed="|Jas|1|6|0|0" passage="Jam 1:6"><i>v.</i>
6</scripRef>, <i>Let him ask in faith.</i> There must be a sound
believing of the great truths of Christianity, and a resolute
cleaving to them, in times of trial. That faith which is spoken of
here as tried by afflictions consists in a belief of the power, and
word, and promise of God, and in fidelity and constancy to the Lord
Jesus.</p>
<p class="indent" id="Jam.ii-p13">3. There must be patience: <i>The trial of
faith worketh patience.</i> The trying of one grace produces
another; and the more the suffering graces of a Christian are
exercised the stronger they grow. <i>Tribulation worketh
patience,</i> <scripRef id="Jam.ii-p13.1" osisRef="Bible:Rom.5.3" parsed="|Rom|5|3|0|0" passage="Ro 5:3">Rom. v. 3</scripRef>. Now,
to exercise Christian patience aright, we must, (1.) Let it work.
It is not a stupid, but an active thing. Stoical apathy and
Christian patience are very different: by the one men become, in
some measure, insensible of their afflictions; but by the other
they become triumphant in and over them. Let us take care, in times
of trial, that patience and not passion, be set at work in us;
whatever is said or done, let patience have the saying and doing of
it: let us not allow the indulging of our passions to hinder the
operation and noble effects of patience; let us give it leave to
work, and it will work wonders in a time of trouble. (2.) We must
let it have its perfect work. Do nothing to limit it nor to weaken
it; but let it have its full scope: if one affliction come upon the
heels of another, and a train of them are drawn upon us, yet let
patience go on till its work is perfected. When we bear all that
God appoints, and as long as he appoints, and with a humble
obedient eye to him, and when we not only bear troubles, but
rejoice in them, then patience hath its perfect work. (3.) When the
work of patience is complete, then the Christian is entire, and
nothing will be wanting: it will furnish us with all that is
necessary for our Christian race and warfare, and will enable us to
persevere to the end, and then its work will be ended, and crowned
with glory. After we have abounded in other graces, we <i>have need
of patience,</i> <scripRef id="Jam.ii-p13.2" osisRef="Bible:Heb.10.36" parsed="|Heb|10|36|0|0" passage="Heb 10:36">Heb. x.
36</scripRef>. But <i>let patience have its perfect work, and we
shall be perfect and entire, wanting nothing.</i></p>
<p class="indent" id="Jam.ii-p14">4. Prayer is a duty recommended also to
suffering Christians; and here the apostle shows, (1.) What we
ought more especially to pray for—wisdom: <i>If any lack wisdom,
let him ask of God.</i> We should not pray so much for the removal
of an affliction as for wisdom to make a right use of it. And who
is there that does not want wisdom under any great trials or
exercises to guide him in his judging of things, in the government
of his own spirit and temper, and in the management of his affairs?
To be wise in trying times is a special gift of God, and to him we
must seek for it. (2.) In what way this is to be obtained—upon our
petitioning or asking for it. Let the foolish become beggars at the
throne of grace, and they are in a fair way to be wise. It is not
said, "Let such ask of man," no, not of any man, but, "Let him ask
of God," who made him, and gave him his understanding and
reasonable powers at first, of him in whom are all the treasures of
wisdom and knowledge. Let us confess our want of wisdom to God and
daily ask it of him. (3.) We have the greatest encouragement to do
this: <i>he giveth to all men liberally, and upbraideth not.</i>
Yea, it is expressly promised that <i>it shall be given,</i>
<scripRef id="Jam.ii-p14.1" osisRef="Bible:Jas.1.5" parsed="|Jas|1|5|0|0" passage="Jam 1:5"><i>v.</i> 5</scripRef>. Here is
something in answer to every discouraging turn of the mind, when we
go to God, under a sense of our own weakness and folly, to ask for
wisdom. He to whom we are sent, we are sure, has it to give: and he
is of a giving disposition, inclined to bestow this upon those who
ask. Nor is there any fear of his favours being limited to some in
this case, so as to exclude others, or any humble petitioning soul;
for <i>he gives to all men.</i> If you should say you want a great
deal of wisdom, a small portion will not serve your turn, the
apostle affirms, he <i>gives liberally;</i> and lest you should be
afraid of going to him unseasonably, or being put to shame for your
folly, it is added, he <i>upbraideth not.</i> Ask when you will,
and as often as you will, you will meet with no upbraidings. And
if, after all, any should say, "This may be the case with some, but
I fear I shall not succeed so well in my seeking for wisdom as some
others may," let such consider how particular and express the
promise is: <i>It shall be given him.</i> Justly then must fools
perish in their foolishness, if wisdom may be had for asking, and
they will not pray to God for it. But, (4.) There is one thing
necessary to be observed in our asking, namely, that we do it with
a believing, steady mind: <i>Let him ask in faith, nothing
wavering,</i> <scripRef id="Jam.ii-p14.2" osisRef="Bible:Jas.1.6" parsed="|Jas|1|6|0|0" passage="Jam 1:6"><i>v.</i> 6</scripRef>.
The promise above is very sure, taking this proviso along with us;
wisdom shall be given to those who ask it of God, provided they
believe that God is able to make the simple wise, and is faithful
to make good his word to those who apply to him. This was the
condition Christ insisted on, in treating with those who came to
him for healing: <i>Believest thou that I am able to do this?</i>
There must be <i>no wavering,</i> no staggering at the promise of
God through unbelief, or through a sense of any disadvantages that
lie on our own part. Here therefore we see,</p>
<p class="indent" id="Jam.ii-p15">5. That oneness, and sincerity of
intention, and a steadiness of mind, constitute another duty
required under affliction: <i>He that wavereth is like a wave of
the sea, driven with the wind, and tossed.</i> To be sometimes
lifted up by faith, and then thrown down again by distrust—to
mount sometimes towards the heavens, with an intention to secure
glory, and honour, and immortality, and then to sink again in
seeking the ease of the body, or the enjoyments of this world—this
is very fitly and elegantly compared to a wave of the sea, that
rises and falls, swells and sinks, just as the wind tosses it
higher or lower, that way or this. A mind that has but one single
and prevailing regard to its spiritual and eternal interest, and
that keeps steady in its purposes for God, will grow wise by
afflictions, will continue fervent in its devotions, and will be
superior to all trials and oppositions. Now, for the cure of a
wavering spirit and a weak faith, the apostle shows the ill effects
of these, (1.) In that the success of prayer is spoiled hereby:
<i>Let not that man think that he shall receive any thing of the
Lord,</i> <scripRef id="Jam.ii-p15.1" osisRef="Bible:Jas.1.7" parsed="|Jas|1|7|0|0" passage="Jam 1:7"><i>v.</i> 7</scripRef>. Such
a distrustful, shifting, unsettled person is not likely to value a
favour from God as he should do, and therefore cannot expect to
receive it. In asking for divine and heavenly wisdom we are never
likely to prevail if we have not a heart to prize it above rubies,
and the greatest things in this world. (2.) A wavering faith and
spirit has a bad influence upon our conversations. <i>A
double-minded man is unstable in all his ways,</i> <scripRef id="Jam.ii-p15.2" osisRef="Bible:Jas.1.8" parsed="|Jas|1|8|0|0" passage="Jam 1:8"><i>v.</i> 8</scripRef>. When our faith and
spirits rise and fall with second causes, there will be great
unsteadiness in all our conversation and actions. This may
sometimes expose men to contempt in the world; but it is certain
that such ways cannot please God nor procure any good for us in the
end. While we have but one God to trust to, we have but one God to
be governed by, and this should keep us even and steady. He that is
unstable as water shall not excel. Hereupon,</p>
<p class="indent" id="Jam.ii-p16">III. The holy humble temper of a Christian,
both in advancement and debasement, is described: and both poor and
rich are directed on what grounds to build their joy and comfort,
<scripRef id="Jam.ii-p16.1" osisRef="Bible:Jas.1.9-Jas.1.11" parsed="|Jas|1|9|1|11" passage="Jam 1:9-11"><i>v.</i> 9-11</scripRef>. Here we
may observe, 1. Those of low degree are to be looked upon as
brethren: <i>Let the brother of low degree,</i> &amp;c. Poverty
does not destroy the relation among Christians. 2. Good Christians
may be rich in the world, <scripRef id="Jam.ii-p16.2" osisRef="Bible:Jas.1.10" parsed="|Jas|1|10|0|0" passage="Jam 1:10"><i>v.</i>
10</scripRef>. Grace and wealth are not wholly inconsistent.
Abraham, the father of the faithful, was rich in silver and gold.
3. Both these are allowed to rejoice. No condition of lie puts us
out of a capacity of rejoicing in God. If we do not rejoice in him
always, it is our own fault. Those of low degree may rejoice, if
they are exalted to be rich in faith and heirs of the kingdom of
God (as Dr. Whitby explains this place); and the rich may rejoice
in humbling providences, as they produce a lowly and humble
disposition of mind, which is highly valuable in the sight of God.
Where any are made poor for righteousness' sake, their very poverty
is their exaltation. It is an honour to be dishonoured for the sake
of Christ. <i>To you it is given to suffer,</i> <scripRef id="Jam.ii-p16.3" osisRef="Bible:Phil.1.29" parsed="|Phil|1|29|0|0" passage="Php 1:29">Phil. i. 29</scripRef>. All who are brought low, and
made lowly by grace, may rejoice in the prospect of their
exaltation at the last in heaven. 4. Observe what reason rich
people have, notwithstanding their riches, to be humble and low in
their own eyes, because both they and their riches are passing
away: <i>As the flower of the grass he shall pass away.</i> He, and
his wealth with him, <scripRef id="Jam.ii-p16.4" osisRef="Bible:Jas.1.11" parsed="|Jas|1|11|0|0" passage="Jam 1:11"><i>v.</i>
11</scripRef>. <i>For the sun has no sooner risen with a burning
heat than it withereth the grass.</i> Note hence, Worldly wealth is
a withering thing. Riches are too uncertain (says Mr. Baxter on
this place), too inconsiderable things to make any great or just
alteration in our minds. As a flower fades before the heat of the
scorching sun, <i>so shall the rich man fade away in his ways.</i>
His projects, counsels, and managements for this world, are called
his <i>ways;</i> in these he shall <i>fade away.</i> For this
reason let him that is rich rejoice, not so much in the providence
of God, that makes him rich, as in the grace of God, that makes and
keeps him humble; and in those trials and exercises that teach him
to seek his felicity in and from God, and not from these perishing
enjoyments.</p>
<p class="indent" id="Jam.ii-p17">IV. A blessing is pronounced on those who
endure their exercises and trials, as here directed: <i>Blessed is
the man that endureth temptation,</i> <scripRef id="Jam.ii-p17.1" osisRef="Bible:Jas.1.12" parsed="|Jas|1|12|0|0" passage="Jam 1:12"><i>v.</i> 12</scripRef>. Observe, 1. It is not the man
who suffers only that is blessed, but he who endures, who with
patience and constancy goes through all difficulties in the way of
his duty. 2. Afflictions cannot make us miserable, if it be not our
own fault. A blessing may arise from them, and we may be blessed in
them. They are so far from taking away a good man's felicity that
they really increase it. 3. Sufferings and temptations are the way
to eternal blessedness: <i>When he is tried, he shall receive the
crown of life,</i> <b><i>dokimos genomenos</i></b>—<i>when he is
approved,</i> when his graces are found to be true and of the
highest worth (so metals are tried as to their excellency by the
fire), and when his integrity is manifested, and all is approved of
the great Judge. Note hence, To be approved of God is the great aim
of a Christian in all his trials; and it will be his blessedness at
last, when he shall receive the crown of life. The tried Christian
shall be a crowned one: and the crown he shall wear will be a crown
of life. It will be life and bliss to him, and will last for ever.
We only bear the cross for a while, but we shall wear the crown to
eternity. 4. This blessedness, involved in a crown of life, is a
promised thing to the righteous sufferer. It is therefore what we
may most surely depend upon: for, when heaven and earth shall pass
away, this word of God shall not fail of being fulfilled. But
withal let us take notice that our future reward comes, not as a
debt, but by a gracious promise. 5. Our enduring temptations must
be from a principle of love to God and to our Lord Jesus Christ,
otherwise we are not interested in this promise: <i>The Lord hath
promised to those that love him.</i> Paul supposes that a man may
for some point of religion even give <i>his body to be burnt,</i>
and yet not be pleasing to God, nor regarded by him, because of his
want of charity, or a prevailing sincere love to God and man,
<scripRef id="Jam.ii-p17.2" osisRef="Bible:1Cor.13.3" parsed="|1Cor|13|3|0|0" passage="1Co 13:3">1 Cor. xiii. 3</scripRef>. 6. The
crown of life is promised not only to great and eminent saints, but
to all those who have the love of God reigning in their hearts.
Every soul that truly loves God shall have its trials in this world
fully recompensed in that world above <i>where love is made
perfect.</i></p>
</div><scripCom id="Jam.ii-p17.3" osisRef="Bible:Jas.1.13-Jas.1.18" parsed="|Jas|1|13|1|18" passage="Jas 1:13-18" type="Commentary"/><div class="Commentary" id="Bible:Jas.1.13-Jas.1.18">
<h4 id="Jam.ii-p17.4">Procedure and Results of
Sin. (<span class="smallcaps" id="Jam.ii-p17.5">a.
d.</span> 61.)</h4>
<p class="passage" id="Jam.ii-p18">13 Let no man say when he is tempted, I am
tempted of God: for God cannot be tempted with evil, neither
tempteth he any man:   14 But every man is tempted, when he is
drawn away of his own lust, and enticed.   15 Then when lust
hath conceived, it bringeth forth sin: and sin, when it is
finished, bringeth forth death.   16 Do not err, my beloved
brethren.   17 Every good gift and every perfect gift is from
above, and cometh down from the Father of lights, with whom is no
variableness, neither shadow of turning.   18 Of his own will
begat he us with the word of truth, that we should be a kind of
firstfruits of his creatures.</p>
<p class="indent" id="Jam.ii-p19">I. We are here taught that God is not the
author of any man's sin. Whoever they are who raise persecutions
against men, and whatever injustice and sin they may be guilty of
in proceeding against them, God is not to be charged with it. And,
whatever sins good men may themselves be provoked to by their
exercises and afflictions, God is not the cause of them. It seems
to be here supposed that some professors might fall in the hour of
temptation, that the rod resting upon them might carry some into
ill courses, and make them put forth their hands unto iniquity. But
though this should be the case, and though such delinquents should
attempt to lay their fault on God, yet the blame of their
misconduct must lie entirely upon themselves. For, 1. There is
nothing in the nature of God that they can lay the blame upon:
<i>Let no man say, when he is tempted</i> to take any evil course,
or do any evil thing, <i>I am tempted of God; for God cannot be
tempted with evil.</i> All moral evil is owing to some disorder in
the being that is chargeable with it, to a want of wisdom, or of
power, or of decorum and purity in the will. But who can impeach
the holy God with the want of these, which are his very essence? No
exigence of affairs can ever tempt him to dishonour or deny
himself, and therefore he cannot be tempted with evil. 2. There is
nothing in the providential dispensations of God that the blame of
any man's sin can be laid upon (<scripRef id="Jam.ii-p19.1" osisRef="Bible:Jas.1.13" parsed="|Jas|1|13|0|0" passage="Jam 1:13"><i>v.</i> 13</scripRef>): <i>Neither tempteth he any
man.</i> As God cannot be tempted with evil himself, so neither can
he be a tempter of others. He cannot be a promoter of what is
repugnant to his nature. The carnal mind is willing to charge its
own sins on God. There is something hereditary in this. Our first
father Adam tells God, <i>The woman thou gavest me</i> tempted me,
thereby, in effect, throwing the blame upon God, for giving him the
tempter. Let no man speak thus. It is very bad to sin; but is much
worse, when we have done amiss, to charge it upon God, and say it
was owing to him. Those who lay the blame of their sins either upon
their constitution or upon their condition in the world, or who
pretend they are under a fatal necessity of sinning, wrong God, as
if he were the author of sin. Afflictions, as sent by God, are
designed to draw out our graces, but not our corruptions.</p>
<p class="indent" id="Jam.ii-p20">II. We are taught where the true cause of
evil lies, and where the blame ought to be laid (<scripRef id="Jam.ii-p20.1" osisRef="Bible:Jas.1.14" parsed="|Jas|1|14|0|0" passage="Jam 1:14"><i>v.</i> 14</scripRef>): <i>Every man is tempted</i>
(in an ill sense) <i>when he is drawn away of his own lust, and
enticed.</i> In other scriptures the devil is called <i>the
tempter,</i> and other things may sometimes concur to tempt us; but
neither the devil nor any other person or thing is to be blamed so
as to excuse ourselves; for the true original of evil and
temptation is in our own hearts. The combustible matter is in us,
though the flame may be blown up by some outward causes. And
therefore, <i>if thou scornest, thou alone shalt bear it,</i>
<scripRef id="Jam.ii-p20.2" osisRef="Bible:Prov.9.12" parsed="|Prov|9|12|0|0" passage="Pr 9:12">Prov. ix. 12</scripRef>. Observe here,
1. The method of sin in its proceeding. First it draws away, then
entices. As holiness consists of two parts—forsaking that which is
evil and cleaving to that which is good, so these two things,
reversed, are the two parts of sin. The heart is carried from that
which is good, and enticed to cleave to that which is evil. It is
first by corrupt inclinations, or by lusting after and coveting
some sensual or worldly thing, estranged from the life of God, and
then by degrees fixed in a course of sin. 2. We may observe hence
the power and policy of sin. The word here rendered <i>drawn
away</i> signifies a being forcibly haled or compelled. The word
translated <i>enticed</i> signifies being wheedled and beguiled by
allurements and deceitful representations of things,
<b><i>exelkomenos kai deleazomenos.</i></b> There is a great deal
of violence done to conscience and to the mind by the power of
corruption: and there is a great deal of cunning and deceit and
flattery in sin to gain us to its interests. The force and power of
sin could never prevail, were it not for its cunning and guile.
Sinners who perish are wheedled and flattered to their own
destruction. And this will justify God for ever in their damnation,
that they destroyed themselves. Their sin lies at their own door,
and therefore their blood will lie upon their own heads. 3. The
success of corruption in the heart (<scripRef id="Jam.ii-p20.3" osisRef="Bible:Jas.1.15" parsed="|Jas|1|15|0|0" passage="Jam 1:15"><i>v.</i> 15</scripRef>): <i>Then, when lust hath
conceived, it bringeth forth sin;</i> that is, sin being allowed to
excite desires in us, it will son ripen those desires into consent,
and then it is said to have <i>conceived.</i> The sin truly exists,
though it be but in embryo. And, when it has grown it its full size
in the mind, it is then brought forth in actual execution. Stop the
beginnings of sin therefore, or else all the evils it produces must
be wholly charged upon us. 4. The final issue of sin, and how it
ends: <i>Sin, when it is finished, bringeth forth death.</i> After
sin is brought forth in actual commissions, the <i>finishing of
it</i> (as Dr. Manton observes) is its being strengthened by
frequent acts and settled into a habit. And, when the iniquities of
men are thus filled up, death is brought forth. There is a death
upon the soul, and death comes upon the body. And, besides death
spiritual and temporal, the wages of sin is eternal death too. Let
sin therefore be repented of and forsaken, before it be finished.
<i>Why will you die, O house of Israel!</i> <scripRef id="Jam.ii-p20.4" osisRef="Bible:Ezek.33.11" parsed="|Ezek|33|11|0|0" passage="Eze 33:11">Ezek. xxxiii. 11</scripRef>. God has no pleasure in
your death, as he has no hand in your sin; but both sin and misery
are owing to yourselves. Your own hearts' lusts and corruptions are
your tempters; and when by degrees they have carried you off from
God, and finished the power and dominion of sin in you, then they
will prove your destroyers.</p>
<p class="indent" id="Jam.ii-p21">III. We are taught yet further that, while
we are the authors and procurers of all sin and misery to
ourselves, <i>God is the Father and fountain of all good,</i>
<scripRef id="Jam.ii-p21.1" osisRef="Bible:Jas.1.16-Jas.1.17" parsed="|Jas|1|16|1|17" passage="Jam 1:16,17"><i>v.</i> 16, 17</scripRef>. We
should take particular care not to err in our conceptions of God:
"<i>Do not err, my beloved brethren,</i> <b><i>me
lanasthe</i></b>—<i>do not wander,</i> that is, from the word of
God, and the accounts of him you have there. Do not stray into
erroneous opinions, and go off from the standard of truth, the
things which you have received from the Lord Jesus and by the
direction of his Spirit." The loose opinions of Sinon, and the
Nicolaitans (from whom the Gnostics, a most sensual corrupt set of
people, arose afterwards), may perhaps, by the apostle here, be
more especially cautioned against. Those who are disposed to look
into these may consult the first book of Irenæus against heresies.
Let corrupt men run into what notions they will, the truth, as it
is in Jesus, stands thus: That God is not, cannot be, the author
and patronizer of any thing that is evil; but must be acknowledged
as the cause and spring of every thing that is good: <i>Every good
and every perfect gift is from above, and cometh down from the
Father of lights,</i> <scripRef id="Jam.ii-p21.2" osisRef="Bible:Jas.1.17" parsed="|Jas|1|17|0|0" passage="Jam 1:17"><i>v.</i>
17</scripRef>. Here observe, 1. God is the Father of lights. The
visible light of the sun and the heavenly bodies is from him. He
said, <i>Let there be light, and there was light.</i> Thus God is
at once represented as the Creator of the sun and in some respects
compared to it. "As the sun is the same in its nature and
influences, though the earth and clouds, oft interposing, make it
seem to us as varying, by its rising and setting, and by its
different appearances, or entire withdrawment, when the change is
not in it; so God is unchangeable, and our changes and shadows are
not from any mutability or shadowy alterations in him, but from
ourselves."—<i>Baxter.</i> The Father of lights, <i>with whom
there is no variableness, neither shadow of turning.</i> What the
sun is in nature, God is in grace, providence, and glory; aye, and
infinitely more. For, 2. Every good gift is from him. As the Father
of lights, he gives the light of reason. <i>The inspiration of the
Almighty giveth understanding,</i> <scripRef id="Jam.ii-p21.3" osisRef="Bible:Job.32.8" parsed="|Job|32|8|0|0" passage="Job 32:8">Job
xxxii. 8</scripRef>. He gives also the light of learning: Solomon's
wisdom in the knowledge of nature, in the arts of government, and
in all his improvements, is ascribed to God. The light of divine
revelation is more immediately from above. The light of faith,
purity, and all manner of consolation is from him. So that we have
nothing good but what we receive from God, as there is no evil or
sin in us, or done by us, but what is owing to ourselves. We must
own God as the author of all the powers and perfections that are in
the creature, and the giver of all the benefits which we have in
and by those powers and perfections: but none of their darknesses,
their imperfections, or their ill actions are to be charged on the
Father of lights; from him proceeds every good and perfect gift,
both pertaining to this life and that which is to come. 3. As every
good gift is from God, so particularly the renovation of our
natures, our regeneration, and all the holy happy consequences of
it, must be ascribed to him (<scripRef id="Jam.ii-p21.4" osisRef="Bible:Jas.1.18" parsed="|Jas|1|18|0|0" passage="Jam 1:18"><i>v.</i>
18</scripRef>): <i>Of his own will begat he us with the word of
truth.</i> Here let us take notice, (1.) A true Christian is a
creature begotten anew. He becomes as different a person from what
he was before the renewing influences of divine grace as if he were
formed over again, and born afresh. (2.) The original of this good
work is here declared: it is of God's own will; not by our skill or
power; not from any good foreseen in us, or done by us, but purely
from the good-will and grace of God. (3.) The means whereby this is
affected are pointed out: <i>the word of truth,</i> that is, the
gospel, as Paul expresses it more plainly, <scripRef id="Jam.ii-p21.5" osisRef="Bible:1Cor.4.15" parsed="|1Cor|4|15|0|0" passage="1Co 4:15">1 Cor. iv. 15</scripRef>, <i>I have begotten you in
Jesus Christ through the gospel.</i> This gospel in indeed a word
of truth, or else it could never produce such real, such lasting,
such great and noble effects. We may rely upon it, and venture our
immortal souls upon it. And we shall find it a means of our
sanctification as it is a word of truth, <scripRef id="Jam.ii-p21.6" osisRef="Bible:John.17.17" parsed="|John|17|17|0|0" passage="Joh 17:17">John xvii. 17</scripRef>. (4.) The end and design of
God's giving renewing grace is here laid down: <i>That we should be
a kind of first-fruits of his creatures</i>—that we should be
God's portion and treasure, and a more peculiar property to him, as
the first-fruits were; and that we should become holy to the Lord,
as the first-fruits were consecrated to him. Christ is the
first-fruits of Christians, Christians are the first-fruits of
creatures.</p>
</div><scripCom id="Jam.ii-p21.7" osisRef="Bible:Jas.1.19-Jas.1.27" parsed="|Jas|1|19|1|27" passage="Jas 1:19-27" type="Commentary"/><div class="Commentary" id="Bible:Jas.1.19-Jas.1.27">
<h4 id="Jam.ii-p21.8">On Suppressing Corrupt Affections; The Duty
of Hearers; Practical Religion. (<span class="smallcaps" id="Jam.ii-p21.9">a.
d.</span> 61.)</h4>
<p class="passage" id="Jam.ii-p22">19 Wherefore, my beloved brethren, let every man
be swift to hear, slow to speak, slow to wrath:   20 For the
wrath of man worketh not the righteousness of God.   21
Wherefore lay apart all filthiness and superfluity of naughtiness,
and receive with meekness the engrafted word, which is able to save
your souls.   22 But be ye doers of the word, and not hearers
only, deceiving your own selves.   23 For if any be a hearer
of the word, and not a doer, he is like unto a man beholding his
natural face in a glass:   24 For he beholdeth himself, and
goeth his way, and straightway forgetteth what manner of man he
was.   25 But whoso looketh into the perfect law of liberty,
and continueth <i>therein,</i> he being not a forgetful hearer, but
a doer of the work, this man shall be blessed in his deed.  
26 If any man among you seem to be religious, and bridleth not his
tongue, but deceiveth his own heart, this man's religion <i>is</i>
vain.   27 Pure religion and undefiled before God and the
Father is this, To visit the fatherless and widows in their
affliction, <i>and</i> to keep himself unspotted from the
world.</p>
<p class="indent" id="Jam.ii-p23">In this part of the chapter we are
required,</p>
<p class="indent" id="Jam.ii-p24">I. To restrain the workings of passion.
This lesson we should learn under afflictions; and this we shall
learn if we are indeed begotten again by the word of truth. For
thus the connection stands—An angry and hasty spirit is soon
provoked to ill things by afflictions, and errors and ill opinions
become prevalent through the workings of our own vile and vain
affections; but the renewing grace of God and the word of the
gospel teach us to subdue these: <i>Wherefore, my beloved brethren,
let every man be swift to hear, slow to speak, slow to wrath,</i>
<scripRef id="Jam.ii-p24.1" osisRef="Bible:Jas.1.19" parsed="|Jas|1|19|0|0" passage="Jam 1:19"><i>v.</i> 19</scripRef>. This may
refer, 1. To the word of truth spoken of in the <scripRef id="Jam.ii-p24.2" osisRef="Bible:Jas.1.18" parsed="|Jas|1|18|0|0" passage="Jam 1:18">verse foregoing</scripRef>. And so we may observe, It is
our duty rather to hear God's word, and apply our minds to
understand it, than to speak according to our own fancies or the
opinions of men, and to run into heat and passion thereupon. Let
not such errors as that of God's being the occasion of men's sin
ever be hastily, much less angrily, mentioned by you (and so as to
other errors); but be ready to hear and consider what God's word
teaches in all such cases. 2. This may be applied to the
afflictions and temptations spoken of in the beginning of the
chapter. And then we may observe, It is our duty rather to hear how
God explains his providences, and what he designs by the, than to
say as David did in his haste, <i>I am cut off;</i> or as Jonah did
in his passion, I do well to be angry. Instead of censuring God
under our trials, let us open our ears and hearts to hear what he
will say to us. 3. This may be understood as referring to the
disputes and differences that Christians, in those times of trial,
were running into among themselves: and so this part of the chapter
may be considered without any connection with what goes before.
Here we may observe that, whenever matters of difference arise
among Christians, each side should be willing to hear the other.
People are often stiff in their own opinions because they are not
willing to hear what others have to offer against them: whereas we
should be swift to hear reason and truth on all sides, and be slow
to speak any thing that should prevent this: and, when we do speak,
there should be nothing of wrath; for a soft answer turneth away
wrath. As this epistle is designed to correct a variety of
disorders that existed among Christians, these words, <i>swift to
hear, slow to speak, slow to wrath,</i> may be very well
interpreted according to this last explication. And we may further
observe from them that, if men would govern their tongues, they
must govern their passions. When Moses's spirit was provoked, <i>he
spoke unadvisedly with his lips.</i> If we would be slow to speak,
we must be slow to wrath.</p>
<p class="indent" id="Jam.ii-p25">II. A very good reason is given for
suppressing: <i>For the wrath of man worketh not the righteousness
of God,</i> <scripRef id="Jam.ii-p25.1" osisRef="Bible:Jas.1.20" parsed="|Jas|1|20|0|0" passage="Jam 1:20"><i>v.</i> 20</scripRef>.
It is as if the apostle had said, "Whereas men often pretend zeal
for God and his glory, in their heat and passion, let them know
that God needs not the passions of any man; his cause is better
served by mildness and meekness than by wrath and fury." Solomon
says, <i>The words of the wise are heard in quiet, more than the
cry of him that ruleth among fools,</i> <scripRef id="Jam.ii-p25.2" osisRef="Bible:Eccl.9.17" parsed="|Eccl|9|17|0|0" passage="Ec 9:17">Eccl. ix. 17</scripRef>. Dr. Manton here says of some
assemblies, "That if we were as swift to hear as we are ready to
speak there would be less of wrath, and more of profit, in our
meetings. I remember when a Manichee contested with Augustine, and
with importunate clamour cried, <i>Hear me! hear me!</i> the father
modestly replied, <i>Nec ego te, nec tu me, sed ambo audiamus
apostolum—Neither let me hear thee, nor do thou hear me, but let
us both hear the apostle.</i>" The worst thing we can bring to a
religious controversy is anger. This, however it may pretend to be
raised by a concern for what is just and right, is not to be
trusted. <i>Wrath</i> is a human thing, and the wrath of man stands
opposed to the righteousness of God. Those who pretend to serve the
cause of God hereby show that they are acquainted neither with God
or his cause. This passion must especially be watched against when
we are hearing the word of God. See <scripRef id="Jam.ii-p25.3" osisRef="Bible:1Pet.2.1-1Pet.2.2" parsed="|1Pet|2|1|2|2" passage="1Pe 2:1,2">1
Pet. ii. 1, 2</scripRef>.</p>
<p class="indent" id="Jam.ii-p26">III. We are called upon to suppress other
corrupt affections, as well as rash anger: <i>Lay aside all
filthiness and superfluity of naughtiness,</i> <scripRef id="Jam.ii-p26.1" osisRef="Bible:Jas.1.21" parsed="|Jas|1|21|0|0" passage="Jam 1:21"><i>v.</i> 21</scripRef>. The word here translated
<i>filthiness</i> signifies those lusts which have the greatest
turpitude and sensuality in them; and the words rendered
<i>superfluity of naughtiness</i> may be understood of the
overflowings of malice or any other spiritual wickednesses. Hereby
we are taught, as Christians, to watch against, and lay aside, not
only those more gross and fleshly dispositions and affections which
denominate a person filthy, but all the disorders of a corrupt
heart, which would prejudice it against the word and ways of God.
Observe, 1. Sin is a defiling thing; it is called filthiness
itself. 2. There is abundance of that which is evil in us, to be
watched against; there is <i>superfluity of naughtiness.</i> 3. It
is not enough to restrain evil affections, but <i>they must be cast
from us, or laid apart.</i> <scripRef id="Jam.ii-p26.2" osisRef="Bible:Isa.30.22" parsed="|Isa|30|22|0|0" passage="Isa 30:22">Isa. xxx.
22</scripRef>, <i>Thou shalt cast them away as a menstruous cloth;
thou shalt say, Get you hence.</i> 4. This must extend not only to
outward sins, and greater abominations, but to all sin of thought
and affection as well as speech and practice; <b><i>pasan
rhyparian</i></b>—<i>all filthiness,</i> every thing that is
corrupt and sinful. 5. Observe, from the foregoing parts of this
chapter, the laying aside of all filthiness is what a time of
temptation and affliction calls for, and is necessary to the
avoiding of error, and the right receiving and improving of the
word of truth: for,</p>
<p class="indent" id="Jam.ii-p27">IV. We are here fully, though briefly,
instructed concerning hearing the word of God.</p>
<p class="indent" id="Jam.ii-p28">1. We are required to prepare ourselves for
it (<scripRef id="Jam.ii-p28.1" osisRef="Bible:Jas.1.21" parsed="|Jas|1|21|0|0" passage="Jam 1:21"><i>v.</i> 21</scripRef>), to get
rid of every corrupt affection and of every prejudice and
prepossession, and to lay aside those sins which pervert the
judgment and blind the mind. <i>All the filthiness and superfluity
of naughtiness,</i> before explained, must, in an especial manner,
be subdued and cast off, by all such as attend on the word of the
gospel.</p>
<p class="indent" id="Jam.ii-p29">2. We are directed how to hear it:
<i>Receive with meekness the engrafted word, which is able to save
your souls.</i> (1.) In hearing the word of God, we are to receive
it—assent to the truths of it—consent to the laws of it; receive
it as the stock does the graft; so as that the fruit which is
produced may be, not according to the nature of the sour stock, but
according to the nature of that word of the gospel which is
engrafted into our souls. (2.) We must therefore yield ourselves to
the word of God, with most submissive, humble, and tractable
tempers: this is to <i>receive it with meekness.</i> Being willing
to hear of our faults, and taking it not only patiently, but
thankfully, desiring also to be molded and formed by the doctrines
and precepts of the gospel. (3.) In all our hearing we should aim
at the salvation of our souls. It is the design of the word of God
to make us wise to salvation; and those who propose any meaner or
lower ends to themselves in attending upon it dishonour the gospel
and disappoint their souls. We should come to the word of God (both
to read it and hear it), as those who know it is <i>the power of
God unto salvation to every one that believeth,</i> <scripRef id="Jam.ii-p29.1" osisRef="Bible:Rom.1.16" parsed="|Rom|1|16|0|0" passage="Ro 1:16">Rom. i. 16</scripRef>.</p>
<p class="indent" id="Jam.ii-p30">3. We are taught what is to be done after
hearing (<scripRef id="Jam.ii-p30.1" osisRef="Bible:Jas.1.22" parsed="|Jas|1|22|0|0" passage="Jam 1:22"><i>v.</i> 22</scripRef>):
<i>But be you doers of the word, and not hearers only, deceiving
your own selves.</i> Observe here, (1.) Hearing is in order to
doing; the most attentive and the most frequent hearing of the word
of God will not avail us, unless we be also doers of it. If we were
to hear a sermon every day of the week, and an angel from heaven
were the preacher, yet, if we rested in bare hearing, it would
never bring us to heaven. Therefore the apostle insists much upon
it (and, without doubt, it is indispensably necessary) that we
practice what we hear. "There must be inward practice by
meditation, and outward practice in true obedience." <i>Baxter.</i>
It is not enough to remember what we hear, and to be able to repeat
it, and to give testimony to it, and commend it, and write it, and
preserve what we have written; that which all this is in order to,
and which crowns the rest, is that we be doers of the word.
Observe, (2.) Bare hearers are self-deceivers; the original word,
<b><i>paralogizomenoi,</i></b> signifies men's arguing
sophistically to themselves; their reasoning is manifestly
deceitful and false when they would make one part of their work
discharge them from the obligation they lie under to another, or
persuade themselves that filling their heads with notions is
sufficient, though their hearts be empty of good affections and
resolutions, and their lives fruitless of good works. Self-deceit
will be found the worst deceit at last.</p>
<p class="indent" id="Jam.ii-p31">4. The apostle shows what is the proper use
of the word of God, who they are that do not use it as they ought,
and who they are that do make a right use of it, <scripRef id="Jam.ii-p31.1" osisRef="Bible:Jas.1.23-Jas.1.25" parsed="|Jas|1|23|1|25" passage="Jam 1:23-25"><i>v.</i> 23-25</scripRef>. Let us consider each of
these distinctly. (1.) The use we are to make of God's word may be
learnt from its being compared to a glass, in which a man may
<i>behold his natural face.</i> As a looking-glass shows us the
spots and defilements upon our faces, that they may be remedied and
washed off, so the word of God shows us our sins, that we may
repent of them and get them pardoned; it shows us what is amiss,
that it may be amended. There are glasses that will flatter people;
but that which is truly the word of God is no flattering glass. If
you flatter yourselves, it is your own fault; <i>the truth, as it
is in Jesus,</i> flatters no man. Let the word of truth be
carefully attended to, and it will set before you the corruption of
your nature, the disorders of your hearts and lives; it will tell
you plainly what you are. Paul describes himself as in sensible of
the corruption of his nature till he saw himself in the glass of
the law (<scripRef id="Jam.ii-p31.2" osisRef="Bible:Rom.7.9" parsed="|Rom|7|9|0|0" passage="Ro 7:9">Rom. vii. 9</scripRef>): "<i>I
was alive without the law;</i> that is, I took all to be right with
me, and thought myself not only clean, but, compared with the
generality of the world, beautiful too; <i>but when the commandment
came,</i> when the glass of the law was set before me, <i>then sin
revived, and I died</i>—then I saw my spots and deformities, and
discovered that amiss in myself which before I was not aware of;
and such was the power of the law, and of sin, that I then
perceived myself in a state of death and condemnation." Thus, when
we attend to <i>the word of God,</i> so as to see ourselves, our
true state and condition, to rectify what is amiss, and to form and
dress ourselves anew by the glass of God's word, this is to make a
proper use of it. (2.) We have here an account of those who do not
use this glass of the word as they ought: <i>He that beholds
himself, and goes his way, and straightway forgets what manner of
man he was,</i> <scripRef id="Jam.ii-p31.3" osisRef="Bible:Jas.1.24" parsed="|Jas|1|24|0|0" passage="Jam 1:24"><i>v.</i>
24</scripRef>. This is the true description of one who hears the
word of God and does it not. How many are there who, when they sit
under the word, are affected with their own sinfulness, misery, and
danger, acknowledge the evil of sin, and their need of Christ; but,
when their hearing is over, all is forgotten, convictions are lost,
good affections vanish, and pass away like the waters of a
land-flood: he <i>straightway forgets.</i> "The word of God (as Dr.
Manton speaks) discovers how we may do away our sins, and deck and
attire our souls with the righteousness of Jesus Christ. <i>Maculæ
sunt peccata, quæ ostendit lex; aqua est sanguis Christi, quem
ostendit evangelium—Our sins are the spots which the law
discovers; Christ's blood is the laver which the gospel shows.</i>"
But in vain do we hear God's word, and look into the gospel glass,
if we go away, and forget our spots, instead of washing them off,
and forget our remedy, instead of applying to it. This is the case
of those who do not hear the word as they ought. (3.) Those also
are described, and pronounced blessed, who hear aright, and who use
the glass of God's word as they should do (<scripRef id="Jam.ii-p31.4" osisRef="Bible:Jas.1.25" parsed="|Jas|1|25|0|0" passage="Jam 1:25"><i>v.</i> 25</scripRef>): <i>Whoso looketh into the
perfect law of liberty, and continueth therein,</i> &amp;c. Observe
here, [1.] The gospel is a law of liberty, or, as Mr. Baxter
expresses it, <i>of liberation,</i> giving us deliverance from the
Jewish law, and from sin and guilt, and wrath and death. The
ceremonial law was a yoke of bondage; the gospel of Christ is a law
of liberty. [2.] It is a perfect law; nothing can be added to it.
[3.] In hearing the word, we look into this perfect law; we consult
it for counsel and direction; we look into it, that we may thence
take our measures. [4.] Then only do we look into the law of
liberty as we should when we <i>continue therein</i>—"when we
dwell in the study of it, till it turn to a spiritual life,
engrafted and digested in us" (<i>Baxter</i>)—when we are not
forgetful of it, but practice it as our work and business, set it
always before our eyes, and make it the constant rule of our
conversation and behaviour, and model the temper of our minds by
it. [5.] Those who thus do, and <i>continue in the law and word of
God,</i> are, and <i>shall be, blessed in their deed; blessed in
all their ways,</i> according to the first psalm, to which, some
think, James here alludes. <i>He that meditates in the law of God,
and walks according to it,</i> the psalmist says, <i>shall prosper
in whatsoever he does.</i> And <i>he that is not a forgetful
hearer, but a doer of the work</i> which God's word sets him about,
James says, <i>shall be blessed.</i> The papists pretend that here
we have a clear text to prove we are blessed for our good deeds;
but Dr. Manton, in answer to that pretence, puts the reader upon
marking the distinctness of scripture-phrase. The apostle does not
say, <i>for</i> his deeds, that any man is blessed, but <i>in</i>
his deed. This is a way in which we shall certainly find
blessedness, but not the cause of it. This blessedness does not lie
in knowing, but in doing the will of God. <scripRef id="Jam.ii-p31.5" osisRef="Bible:John.13.17" parsed="|John|13|17|0|0" passage="joh 13:17">John xiii. 17</scripRef>, <i>If you know these things,
happy are you if you do them.</i> It is not talking, but walking,
that will bring us to heaven.</p>
<p class="indent" id="Jam.ii-p32">V. The apostle next informs us how we may
distinguish between a vain religion and that which is pure and
approved of God. Great and hot disputes there are in the world
about this matter: what religion is false and vain, and what is
true and pure. I wish men would agree to let the holy scripture in
this place determine the question: and here it is plainly and
peremptorily declared,</p>
<p class="indent" id="Jam.ii-p33">1. What is a vain religion: <i>If any man
among you seemeth to be religious, and bridleth not his tongue, but
deceives his own heart, this man's religion is vain.</i> Here are
three things to be observed:—(1.) In a vain religion there is
much of show, and affecting to seem religious in the eyes of
others. This, I think, is mentioned in a manner that should fix our
thoughts on the word <i>seemeth.</i> When men are more concerned to
seem religious than really to be so, it is a sign that their
religion is but vain. Not that <i>religion</i> itself is a vain
thing (those do it a great deal of injustice who say, <i>It is in
vain to serve the Lord</i>), but it is possible for people to make
it a vain thing, if they have only a form of godliness, and not the
power. (2.) In a vain religion there is much censuring, reviling,
and detracting of others. The not bridling the tongue here is
chiefly meant of not abstaining from these evils of the tongue.
When we hear people ready to speak of the faults of others, or to
censure them as holding scandalous errors, or to lessen the wisdom
and piety of those about them, that they themselves may seem the
wiser and better, this is a sign that they have but a vain
religion. The man who has a detracting tongue cannot have a truly
humble gracious heart. He who delights to injure his neighbour in
vain pretends to love God; therefore a reviling tongue will prove a
man a hypocrite. Censuring is a pleasing sin, extremely complaint
with nature, and therefore evinces a man's being in a natural
state. These sins of the tongue were the great sins of that age in
which James wrote (as other parts of this epistle fully show); and
it is a strong sing of a vain religion (says Dr. Manton) to be
carried away with the evil of the times. This has ever been a
leading sin with hypocrites, that the more ambitious they have been
to seem well themselves the more free they have been in censuring
and running down others; and there is such quick intercourse
between the tongue and the heart that the one may be known by the
other. On these accounts it is that the apostle has made an
ungoverned tongue an undoubted certain proof of a vain religion.
There is no strength nor power in that religion which will not
enable a man to bridle his tongue. (3.) In a vain religion a man
deceives his own heart; he goes on in such a course of detracting
from others, and making himself seem somebody, that at last the
vanity of his religion is consummated by the deceiving of his own
soul. When once religion comes to be a vain thing, how great is the
vanity!</p>
<p class="indent" id="Jam.ii-p34">2. It is here plainly and peremptorily
declared wherein true religion consists: <i>Pure religion and
undefiled before God and the Father is this,</i> <scripRef id="Jam.ii-p34.1" osisRef="Bible:Jas.1.27" parsed="|Jas|1|27|0|0" passage="Jam 1:27"><i>v.</i> 27</scripRef>. Observe, (1.) It is the glory
of religion to be pure and undefiled; not mixed with the inventions
of men nor with the corruption of the world. False religions may be
known by their impurity and uncharitableness; according to that of
John, <i>He that doeth not righteousness</i> is not of God neither
he that <i>loveth not his brother,</i> <scripRef id="Jam.ii-p34.2" osisRef="Bible:1John.3.10" parsed="|1John|3|10|0|0" passage="1Jo 3:10">1 John iii. 10</scripRef>. But, on the other hand, a holy
life and a charitable heart show a true religion. Our religion is
not (says Dr. Manton) adorned with ceremonies, but purity and
charity. And it is a good observation of his that a religion which
is pure should be kept undefiled. (2.) That religion is pure and
undefiled which is so before God and the Father. That is right
which is so in God's eye, and which chiefly aims at his
approbation. True religion teaches us to do every thing as in the
presence of God; and to seek his favour, and study to please him in
all our actions. (3.) Compassion and charity to the poor and
distressed from a very great and necessary part of true religion:
<i>Visiting the fatherless and widow in their affliction.</i>
Visiting is here put for all manner of relief which we are capable
of giving to others; and fatherless and widows are here
particularly mentioned, because they are generally most apt to be
neglected or oppressed: but by them we are to understand all who
are proper objects of charity, all who are in affliction. It is
very remarkable that if the sum of religion be drawn up to two
articles this is one—to be charitable and relieve the afflicted.
Observe, (4.) An unspotted life must accompany an unfeigned love
and charity: <i>To keep himself unspotted from the world.</i> The
world is apt to spot and blemish the soul, and it is hard to live
in it, and have to do with it, and not be defiled; but this must be
our constant endeavour. Herein consists pure and undefiled
religion. The very things of the world too much taint our spirits,
if we are much conversant with them; but the sins and lusts of the
world deface and defile them very woefully indeed. John comprises
<i>all that is in the world,</i> which we are not to love, under
three heads: <i>the lust of the flesh, the lust of the eyes, and
the pride of life;</i> and to keep ourselves unspotted from all
these is to keep ourselves unspotted from the world. May God by his
grace keep both our hearts and lives clean from the love of the
world, and from the temptations of wicked worldly men.</p>
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