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John S. C. Abbott and Jacob Abbott
Illustrated New Testament (1878)

 

¶ T H E   G E N E R A L   E P I S T L E   O F

J A M E S.

[1] [2] [3] [4] [5]


      THE Epistle to the Hebrews closes the series of writings attributed to Paul. It is succeeded, in our arrangement, by another series, comprising the Epistles of James, Peter, John, and Jude, which have usually been classed together, and designated, from the earliest times, as the catholic Epistles. The word catholic means universal; but the origin of its application to these Epistles is not known. Some have supposed that they have received this appellation because, in most cases, they are not addressed to particular churches or individuals, as is the case in general with the Epistles of Paul.

      The first of these Epistles is that of James. In the catalogues of the apostles, (Matt. 10:2-4. Mark 3:16-19. Luke 6:14-16. Acts 1:13,) James, the son of Zebedee, and John, his brother, are named immediately after Peter. In regard to this James, there is little uncertainty. He is repeatedly named, with Peter and John, as very prominent among the disciples during our Savior's ministry. These three were also foremost among their brethren in the events which took place immediately after the resurrection, and they continued to occupy conspicuous positions in the scenes described in the early chapters of the Acts, until James was beheaded by Herod, as stated Acts 12:1, 2. At the death of James, they all disappear from view, as, after that event, the others are scarcely alluded to in the sacred history. This James is designated as "James the son of Zebedee," or as "James the brother of John," or as "James the Greater." It is generally supposed that he was not the author of this Epistle.

      Besides this James, there is another, mentioned as "the son of Alpheus," in the catalogues of the apostles above referred to. In Mark 15:40, it is said that the name of the mother of this second James was Mary, and that he had a brother named Joses; and John (19:25) states that this Mary was the sister of Mary the mother of Jesus. The word sister, however, may mean any very near collateral relative; as the terms brother, sister, son, daughter, &c., were used with much latitude by the Jews. That the word is not used strictly, in this case, is the more probable, as two daughters, of the same parents, we may suppose, would not [507] both be named Mary. Mary, the mother of this James, is said, in the passage last referred to, (John 19:25,) to be the wife of Cleophas, which name may be only another form of the name Alpheus, mentioned as James's father in the catalogues. This James, the son of Alpheus or Cleophas, is usually designated as "James the Less"--a title given to him by Mark in the passage above referred to. (15:40.) James the Less and his brother Joses were of course near relatives of the Savior, their mother being spoken of as the sister of Mary, the mother of Jesus.

      This second James, or James the Less, survived James the Greater, and evidently attained a position of high eminence in the church at Jerusalem. The allusions to him in the book of the Acts, subsequent to the death of his namesake, which is recorded in the twelfth chapter, seem to imply that he held a high official station. (See Acts 12:17. 21:17, 18.) According to tradition, coming down from very early times, he held the office of bishop of Jerusalem. But whether the influence which he obviously exercised was official power, or the deference and consideration paid to his apostleship, his age, or his personal character, is not rendered certain by the sacred narrative. This James the Less is usually supposed to have been the author of this Epistle.

      But, besides the allusions above referred to, mention is repeatedly made, in the Gospels and in the Epistles, of James, a brother of our Lord. In Matt. 13:55, and in Mark 6:3, the Pharisees are represented as asking, "Is not this the carpenter, the son of Mary, and the brother of James and Joses, and of Simon and Judas?" James, the Lord's brother, is also spoken of, in Gal. 1:19, as one of the apostles, namely, the one with whom Paul conferred on his first visit to Jerusalem after his conversion; and in 1 Cor. 9:5, brethren of the Lord are named in connection with Peter, as apostles.

      Now, it is perhaps the prevailing opinion among commentators that this James, the Lord's brother, is the same with James the Less, the word brother being used to designate near relation, as was not unusual among the Jews. This supposition is not, however, free from difficulty; for in John 7:5, it is stated that the brethren of Jesus did not believe on him. This seems to militate against the supposition that one of them was already one of his twelve apostles. A great many hypotheses have been framed in the attempts to disentangle this subject of its difficulties, but they are in a great measure conjectural; and in fact they must necessarily be so, for the sacred narrative does not furnish the data for determining the questions which arise. The more prevailing opinion is, that James the Less was James the Lord's brother, and the author of the Epistle before us. [508]


CHAPTER I.

      1. A servant, &c. It is to be observed that James does not style himself an apostle. This circumstance has been adduced as an argument to show that the author of the Epistle was not one of the twelve; it cannot, however, be considered an argument of very great weight.--The twelve tribes. There were but two tribes of the children of Israel now remaining. Ten had been carried into captivity, whence they never returned. The Jews were, however, accustomed to retain the original phraseology in designating their nation. For another example of this usage, see Acts 26:7. Though this expression would seem to include the Jews generally, yet the Epistle is evidently intended for those only who had embraced Christianity.--Scattered abroad; from Jerusalem. This letter may have been addressed to the disciples who were scattered abroad after the death of Stephen, (Acts 8:1,) and before the preaching of the gospel was extended to the Gentiles. This supposition is confirmed by the fact that no allusion is made in the Epistle to Gentile converts, or to any of those questions which agitated the church every where, after Gentile converts came in.

      2. Temptations; trials; that is, the privations, suffering, and poverty, which they were called upon to endure.

      5. Wisdom, direction and guidance in the trying circumstances in which they were placed.--Upbraideth not; does not send the suppliant away with reproaches.

      6. In faith; with confidence in the goodness and mercy of God.--He that wavereth; vibrating between faith in divine protection, and anxious distrust.--Like a wave of the sea; never at rest.

      8. A double-minded man; that is, a man having his mind distracted between the alternate feelings of faith and distrust.

      9. Exalted; in his privileges and hopes as a Christian.

      10. Made low; made penitent and lowly in mind by divine grace.

      11. Fade away in his ways; pass away from his position of worldly greatness and elevation. The meaning is, that, since his wealth, with all that pertains to it, is so fleeting and transitory, he should not dwell upon the possession of it with feelings of satisfaction and pride, but rejoice only in the possession of the humble and lowly graces of the Christian spirit. [509]

      12. When he is tried; after his trials are over.

      16. Do not err; in supposing that you can shield yourselves from responsibility for sin, by pleading the power of outward temptations.

      18. Begat he us; as his spiritual children. That is, he formed in us, by his own power, that new temper of mind which characterizes his children.

      19. Swift to hear, slow to speak; always ready to learn, but slow to offer reproofs or instructions to others.

      25. Looketh into; that is, earnestly and intently.--The perfect law of liberty; the gospel; so designated because it releases the soul from the bondage of sin.--The work; the duties which the gospel enjoins.--In his deed; in his doing; that is, his doing of the work referred to above.

      26. His tongue, &c. The meaning is, that, unless a man's outward conduct is in accordance with the requirements of Christ, his pretences to inward piety are vain. If even the tongue is uncontrolled, it reveals the falseness and hollowness of his professions of sanctity.

      27. Pure religion, &c.; that is, true religion consists not in rites and forms, not in opinions, not in outward zeal,--but in the right moral and spiritual condition of the heart. Its end and aim is to substitute in the soul principles of heartfelt benevolence and moral purity, instead of the [510] selfishness and corruption which naturally reign there. The various truths of the gospel reveal the way and the means by which this is to be done.

CHAPTER II.

      1. Have not the faith, &c.; that is, in your religious observances and duties, do not make distinctions among your Christian brethren on account of differences of worldly station.

      2. Your assembly; the assembly for public worship.

      4. Of evil thoughts; under the influence of evil thoughts.

      5. Rich in faith; to make them rich in faith.

      7. That worthy name; the name of Christ.

      8. The royal law; the first and highest law.

      9. Convinced of the law; convicted by the law.

      10. Offend in one point; that is, deliberately and habitually. By disobeying one command, he shows that he is not governed by the authority of God, and, of course, that whatever apparent obedience he may render to other commands, rests on other grounds than regard for the divine will. He cannot, therefore, be considered as really obeying at all.

      12. So speak; so teach.--The law of liberty; the gospel.

      13. This sentiment is very similar to one expressed by our Savior, Matt. 7:1, 2.--And mercy rejoiceth, &c., the merciful man rejoiceth. The meaning is, that he who has fulfilled the royal law, mentioned in v. 8, is delivered from the fear of retribution. He may go to the judgment rejoicing in his assurance of pardon. In other words, he who is merciful to others shall in the end find mercy himself. [511]

      14. Faith; theoretical belief, a sort of belief which does not influence the conduct, as is shown in v. 17. Paul, when speaking of the spiritual efficacy of faith, means, by the term, heartfelt trust and confidence in God, or in the Savior.

      21. By works; that is, by a working faith,--works which were the fruits and the evidence of his faith. That this is the meaning is clear from the expressions in v. 22 and 23.

      22. Made perfect; shown to be perfect, that is, honest and sincere.

      24. Faith only; mere inert and lifeless belief.

      25. Rahab the harlot. For the account of the circumstances here referred to, see Josh. 2: Her belief in Jehovah, as the true God, (Josh. 2:11,) led to correspondent action. It was therefore a faith showing itself in works.

      26. The spirit; the vital principle.--So faith without works is dead also. See (Rom. 4:) The instructions of Paul and of James on the subject of faith and works are the two opposing walls which guard on each side the narrow way of salvation, and their antagonism has accordingly attracted great attention in every age. Paul, on the one hand, enjoins it upon men not to rely upon any duties which they may have performed in times past, to secure the favor of God. He points them to faith in his mercy. On the other hand, James shows them that it is vain to rely upon faith as a substitute for doing the will of God now. He points them to the path of obedience. In a word, Paul teaches men that they must rely upon faith, for the forgiveness of past sins; James warns them against making it the excuse for the neglect of present duty.

CHAPTER III.

      1. Masters; teachers. The meaning is, Be not too ready to assume the office of religious teachers.--Knowing that we shall receive, &c.; that is, if [512] unworthy. The meaning is, that a great responsibility is incurred by every one who attempts to guide and instruct others.

      4. The governor; the helmsman.--Listeth; pleaseth.

      5. Boasteth great things; exercises great power.

      7, 8. These expressions, in the unqualified form in which they stand here, are, of course, figurative. The intention simply is to represent, in the strongest manner, the difficulty of keeping the tongue in subjection.

      13. Conversation; manner of life.

      14. Glory not; that is, in your supposed piety,--And lie not, &c.; by pretending that your hearts are renewed, while it is plain that in their temper and disposition they are still under the bondage of sin.

      15. This wisdom; such pretended wisdom or piety as this.

      18. Of them; by them. The meaning is, that disputes and contentions are not the measures by which the cause of God is, to be promoted; the seed from which the fruits of righteousness are to be produced is sown in peace, by peaceable laborers. [513]

CHAPTER IV.

      1. Lusts; inordinate and covetous desires.

      2. Because ye ask not; that is, of God. The meaning is, that they do not obtain the happiness which they desire, because they seek to effect their ends by contention and violence, instead of relying upon the providence and goodness of God.

      4. Ye adulterers and adulteresses. These terms seem to be used in this case, as indeed they often are in the Scriptures, in a figurative sense, to denote those who are not true to the worship and service of God, but, while they profess to love and serve their Maker, have their hearts really set upon the world.

      5. This passage, including the first clause of the following verse, is very obscure.The origin of the quotation is not to be found in the Old Testament, and none but conjectural explanations of the language, as it stands here, have been offered by commentators.

      7. Resist the devil; the temptations and excitements to sin, represented as offered by Satan.

      8. Your hands; your conduct.--Ye double-minded; ye who hesitate, undecided, between God and the world.

      9. Be afflicted, &c.; that is, in penitence for sin.

      11. Speaketh evil of the law and judgeth the law; violates the law, and assumes the office of judge under it. The sacred writers often use the same terms in a modified sense in the second clause of a sentence which had been used appropriately and naturally in the first, in order to preserve a sort of parallelism or symmetry of expression. Thus the phrases speaketh evil of, and judgeth, are repeated in the second clause, in this case, although used in a modified sense. [514]

      15. Ye ought to say, &c.; that is, they ought habitually to feel their dependence upon God. The direction refers to the proper sentiment to be felt in the heart, and not particularly to the expression of it in language.

      16. Rejoice in your boastings; feel confident in your own powers.

      17. The meaning is, that now, after receiving the plain instructions which James had given above, if any still persisted in the sin which he had condemned, they would be doubly guilty.

CHAPTER V.

      2. In ancient times, wealth often consisted of great accumulations of perishable property.

      3. Cankered; tarnished and rusted.--Ye have heaped treasure together; that is, a treasure of wrath. While they had been toiling to accumulate worldly possessions, they had been really preparing for themselves stores of remorse and suffering to come, by their deeds of oppression.

      4. The Lord of Sabaoth; the Lord of hosts.

      5. Nourished your hearts; nourished yourselves,--that is, given yourselves up to luxuries and pleasures.--As in a day of slaughter; as in preparation for a day of slaughter. The meaning is, that they have abandoned themselves to every gratification, like an animal fattening for the slaughter.

      6. Condemned and killed; that is, deprived them of the means of subsistence by their injustice and oppression.--The just; the innocent,--those who had never injured them.--He doth not resist you; being helpless and defenceless in his poverty.

      7. Be patient therefore; that is, in enduring the oppression above described.

      8. Stablish your hearts; be resolute and of good courage.--The coming of the Lord; the time when God shall call the oppressor to account for his sins, and vindicate the rights of the oppressed.

      9. Grudge not; do not exercise or express morose and envious feelings [515] --Standeth before the door; is near at hand. The meaning is, that as the time is soon coming when all the injuries which Christians may sustain will be amply redressed, they ought not to urge their complaints and agitate their controversies now.

      11. The end of the Lord; meaning, probably, the end or result to which the Lord brings the sufferings of his people.

      12. This language is very similar to that used by our Savior, as recorded Matt. 5:34-37.--Let your yea be yea, &c.; that is, in your conversation, use the forms of simple affirmation or denial.

      14. Anointing him with oil. Whether the anointing here prescribed was intended as a rite, or as a remedy, does not appear. The oil obtained from the olive was much in use among the ancient Jews, both as an article of food, and as a medical remedy; and was also employed in many civil and religious ceremonies. The good Samaritan Is represented as employing it in the case of the wounded traveller, and the twelve, when sent out upon their original mission, anointed with oil the sick whom they were called upon to cure. (Mark 6:13.) The ceremony of extreme unction, as practised by the Catholic church, rests upon the authority of this passage. That ceremony, however, is performed as the last act of preparation for death, when all hope of recovery is gone; but, in the directions here given, the anointing, whether prescribed as a medical remedy or as a religious rite, is plainly employed as a means of restoration to health, as appears from the following verse.

      16. Confess your faults; that is, such sins as those referred to in the close of the last verse, which may be considered as the cause of the divine displeasure manifested in the visitation of disease.

      17. Elias. For an account of this case, see 1 Kings 17: 18:--Subject to like passions, &c.; that is, though a prophet, he was still merely a man, sharing with us the ordinary frailties, and imperfections of humanity.--Three years and six months; [516] represented as three years in the original account. (1 Kings 18:1.) See Luke 4:25.

      20. Shall hide; shall cause to be hidden. The sins which he repents of and forsakes shall be forgiven, and blotted out of remembrance forever. [517]

 

[AINT 507-517]


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John S. C. Abbott and Jacob Abbott
Illustrated New Testament (1878)