Monday of the 6th week in Ordinary Time

James, a servant of God, and of our Lord Jesus Christ. Some have doubted whether the author of this epistle was St. James, the apostle, because he does not call himself an apostle. By the same weak argument we might reject all the three epistles of St. John and his Apocalypse, and the epistle of St. Jude. Nor does St. Paul give himself this title in those to the Thessalonians, to the Philippians, to Philemon, or to the Hebrews. --- To the twelve tribes, which are dispersed. Literally, which are in the dispersion. That is, to the Jews converted in all nations. --- Greetings.[1] Literally, salvation. Which comprehendeth much the same as, when St. Paul says, grace, peace, mercy, &c. (Witham)

Salutem, Greek: chairein, salvari, salvos esse.

Into divers temptations. The word temptations, in this epistle, is sometimes taken for trials by afflictions or persecutions, as in this place; sometimes for a tempting, enticing, or drawing others into sin. (Witham)

The trying of your faith worketh patience. St. Paul seems to assert the reverse: (Romans v. 3.) when he says, patience worketh a trial. They are easily reconciled. Here St. James teacheth us, that patience is occasionally obtained, and strengthened by sufferings, the meaning of St. Paul is, that patience worketh, sheweth itself, and is found perfect in the sight of God by trials. (Witham)

And upbraideth not. That is, God does not think much, nor reproach us with the multitude of his benefits and favours: and if he puts sinners in mind of their repeated ingratitude, it is for their good and conversion. (Witham)

Let not that man think that he shall receive. He that has not a lively faith and firm hope, wavering with a distrust of God's power or goodness, must not imagine to receive what he so faintly asks. (Witham)

Such a one, is as it were a double-minded man,[2] divided betwixt God and the world, halting betwixt two, and becomes inconstant in all his ways, always rising and falling, beginning and relapsing. (Witham)

Duplex animo, Greek: aner dipsuchos, quasi habens duas animas, dubius, incertus, potius quam hypocrita.

Humilis, and in humilitate, Greek: tapeinos, tapeinosei. See Luke i. 48.

The brother of low condition. Literally, humble.[3] See Luke i. 48. The sense is, that a Christian, of never so low and poor a condition, may glory, and rejoice even in his poverty, that he is not only the servant, but even the adoptive son of God. But the rich, in his being low. Some word must be here understood to make the sense complete. If we understand, let the rich man glory, it must be expounded by irony, by what follows, of his passing away like a flower. But others rather understand some other word of a different signification; as, let the rich man lament the low condition that he must come to; for he must quickly fade away like grass. --- The beauty of the shape thereof [4] perished. So the Hebrews say, the face of the heavens, the face of the earth, &c. (Witham)

Decor vultus ejus, Greek: euprepeia tou prosopou; the Hebrew says, faciem, cœli, terræ, gladii, &c.

The writer of this epistle was not James the son of Zebedee; for he was put to death by Herod ( Acts xii. ) before Christianity had gained so much ground among the Jews of the dispersion as is here implied. But it was the other James, the son of Alpheus, who was cousin-german to Christ, and one of the twelve apostles, Matt. x. 3 . He is called a pillar ( Gal. ii. 9 ), and this epistle of his cannot be disputed, without loosening a foundation-stone. It is called a general epistle, because (as some think) not directed to any particular person or church, but such a one as we call a circular letter. Others think it is called general, or catholic, to distinguish it from the epistles of Ignatius, Barnabas, Polycarp, and others who were noted in the primitive times, but not generally received in the church, and on that account not canonical, as this is. Eusebius tells us that this epistle was "generally read in the churches with the other catholic epistles." His. Eccles. page 53. Ed. Val. Anno 1678. James, our author, was called the just, for his great piety. He was an eminent example of those graces which he presses upon others. He was so exceedingly revered for his justice, temperance, and devotion, that Josephus the Jewish historian records it as one of the causes of the destruction of Jerusalem, "That St. James was martyred in it." This is mentioned in hopes of procuring the greater regard to what is penned by so holy and excellent a man. The time when this epistle was written is uncertain. The design of it is to reprove Christians for their great degeneracy both in faith and manners, and to prevent the spreading of those libertine doctrines which threatened the destruction of all practical godliness. It was also a special intention of the author of this epistle to awaken the Jewish nation to a sense of the greatness and nearness of those judgments which were coming upon them; and to support all true Christians in the way of their duty, under the calamities and persecutions they might meet with. The truths laid down are very momentous, and necessary to be maintained; and the rules for practice, as here stated, are such as ought to be observed in our times as well as in preceding ages.

After the inscription and salutation ( ver. 1 ) Christians are taught how to conduct themselves when under the cross. Several graces and duties are recommended; and those who endure their trials and afflictions as the apostle here directs are pronounced blessed and are assured of a glorious reward, ver. 2-12 . But those sins which bring sufferings, or the weakness and faults men are chargeable with under them, are by no means to be imputed to God, who cannot be the author of sin, but is the author of all good, ver. 13-18 . All passion, and rash anger, and vile affections, ought to be suppressed. The word of God should be made our chief study: and what we hear and know of it we must take care to practise, otherwise our religion will prove but a vain thing. To this is added an account wherein pure religion consists, ver. 19-27 .

1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

We have here the inscription of this epistle, which consists of three principal parts.

I. The character by which our author desires to be known: James, a servant of God, and of the Lord Jesus Christ. Though he was a prime-minister in Christ's kingdom, yet he styles himself only a servant. Note hence, Those who are highest in office or attainments in the church of Christ are but servants. They should not therefore act as masters, but as ministers. Further, Though James is called by the evangelist the brother of our Lord, yet it was his glory to serve Christ in the spirit, rather than to boast of his being akin according to the flesh. Hence let us learn to prize this title above all others in the world— the servants of God and of Christ. Again, it is to be observed that James professes himself a servant of God and of the Lord Jesus Christ; to teach us that in all services we should have an eye to the Son as well as the Father. We cannot acceptably serve the Father, unless we are also servants of the Son. God will have all men to honour the Son as they honour the Father ( John v. 23 ), looking for acceptance in Christ and assistance from him, and yielding all obedience to him, thus confessing that Jesus Christ is Lord, to the glory of God the Father.

II. The apostle here mentions the condition of those to whom he writes: The twelve tribes which are scattered abroad. Some understand this of the dispersion upon the persecution of Stephen, Acts viii . But that only reached to Judea and Samaria. Others by the Jews of the dispersion understand those who were in Assyria, Babylon, Egypt, and other kingdoms into which their wars had driven them. The greatest part indeed of ten of the twelve tribes were lost in captivity; but yet some of every tribe were preserved and they are still honoured with the ancient style of twelve tribes. These however were scattered and dispersed. 1. They were dispersed in mercy. Having the scriptures of the Old Testament, the providence of God so ordered it that they were scattered in several countries for the diffusing of the light of divine revelation. 2. They began now to be scattered in wrath. The Jewish nation was crumbling into parties and factions, and many were forced to leave their own country, as having now grown too hot for them. Even good people among them shared in the common calamity. 3. These Jews of the dispersion were those who had embraced the Christian faith. They were persecuted and forced to seek for shelter in other countries, the Gentiles being kinder to Christians than the Jews were. Note here, It is often the lot even of God's own tribes to be scattered abroad. The gathering day is reserved for the end of time; when all the dispersed children of God shall be gathered together to Christ their head. In the mean time, while God's tribes are scattered abroad, he will send to look after them. Here is an apostle writing to the scattered; an epistle from God to them, when driven away from his temple, and seemingly neglected by him. Apply here that of the prophet Ezekiel, Thus saith the Lord God, Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come, Ezek. xi. 16 . God has a particular care of his outcasts. Let my outcasts dwell with thee, Moab, Isa. xvi. 3, 4 . God's tribes may be scattered; therefore we should not value ourselves too much on outward privileges. And, on the other hand, we should not despond and think ourselves rejected, under outward calamities, because God remembers and sends comfort to his scattered people.

2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing this, that the trying of your faith worketh patience. 4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 8 A double minded man is unstable in all his ways. 9 Let the brother of low degree rejoice in that he is exalted: 10 But the rich, in that he is made low: because as the flower of the grass he shall pass away. 11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. 12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed:—

I. The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed. 1. It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles. 2. These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified. 3. These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides. 4. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.

II. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!

1. One Christian grace to be exercised is joy: Count it all joy, v. 2 . We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New-Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them.

2. Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, v. 3 ; and then in v. 6 , Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus.

3. There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom. v. 3 . Now, to exercise Christian patience aright, we must, (1.) Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of patience; let us give it leave to work, and it will work wonders in a time of trouble. (2.) We must let it have its perfect work. Do nothing to limit it nor to weaken it; but let it have its full scope: if one affliction come upon the heels of another, and a train of them are drawn upon us, yet let patience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its perfect work. (3.) When the work of patience is complete, then the Christian is entire, and nothing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of patience, Heb. x. 36 . But let patience have its perfect work, and we shall be perfect and entire, wanting nothing.

4. Prayer is a duty recommended also to suffering Christians; and here the apostle shows, (1.) What we ought more especially to pray for—wisdom: If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises to guide him in his judging of things, in the government of his own spirit and temper, and in the management of his affairs? To be wise in trying times is a special gift of God, and to him we must seek for it. (2.) In what way this is to be obtained—upon our petitioning or asking for it. Let the foolish become beggars at the throne of grace, and they are in a fair way to be wise. It is not said, "Let such ask of man," no, not of any man, but, "Let him ask of God," who made him, and gave him his understanding and reasonable powers at first, of him in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God and daily ask it of him. (3.) We have the greatest encouragement to do this: he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, v. 5 . Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own weakness and folly, to ask for wisdom. He to whom we are sent, we are sure, has it to give: and he is of a giving disposition, inclined to bestow this upon those who ask. Nor is there any fear of his favours being limited to some in this case, so as to exclude others, or any humble petitioning soul; for he gives to all men. If you should say you want a great deal of wisdom, a small portion will not serve your turn, the apostle affirms, he gives liberally; and lest you should be afraid of going to him unseasonably, or being put to shame for your folly, it is added, he upbraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may," let such consider how particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and they will not pray to God for it. But, (4.) There is one thing necessary to be observed in our asking, namely, that we do it with a believing, steady mind: Let him ask in faith, nothing wavering, v. 6 . The promise above is very sure, taking this proviso along with us; wisdom shall be given to those who ask it of God, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no wavering, no staggering at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own part. Here therefore we see,

5. That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction: He that wavereth is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust—to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world—this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these, (1.) In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, v. 7 . Such a distrustful, shifting, unsettled person is not likely to value a favour from God as he should do, and therefore cannot expect to receive it. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world. (2.) A wavering faith and spirit has a bad influence upon our conversations. A double-minded man is unstable in all his ways, v. 8 . When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please God nor procure any good for us in the end. While we have but one God to trust to, we have but one God to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel. Hereupon,

III. The holy humble temper of a Christian, both in advancement and debasement, is described: and both poor and rich are directed on what grounds to build their joy and comfort, v. 9-11 . Here we may observe, 1. Those of low degree are to be looked upon as brethren: Let the brother of low degree, &c. Poverty does not destroy the relation among Christians. 2. Good Christians may be rich in the world, v. 10 . Grace and wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold. 3. Both these are allowed to rejoice. No condition of lie puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby explains this place); and the rich may rejoice in humbling providences, as they produce a lowly and humble disposition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Phil. i. 29 . All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at the last in heaven. 4. Observe what reason rich people have, notwithstanding their riches, to be humble and low in their own eyes, because both they and their riches are passing away: As the flower of the grass he shall pass away. He, and his wealth with him, v. 11 . For the sun has no sooner risen with a burning heat than it withereth the grass. Note hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place), too inconsiderable things to make any great or just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called his ways; in these he shall fade away. For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments.

This is called by Eusebius ([Ecclesiastical History, 2.23], about the year 330 A.D.) the first of the Catholic Epistles, that is, the Epistles intended for general circulation, as distinguished from Paul's Epistles, which were addressed to particular churches or individuals. In the oldest manuscripts of the New Testament extant, they stand before the Epistles of Paul. Of them, two only are mentioned by Eusebius as universally acknowledged (Homologoumena), namely, the First Epistle of Peter, and the First Epistle of John. All, however, are found in every existing manuscript of the whole New Testament.

It is not to be wondered at that Epistles not addressed to particular churches (and particularly one like that of James, addressed to the Israelite believers scattered abroad) should be for a time less known. The first mention of James' Epistle by name occurs early in the third century, in Origen [Commentary on John 1:19, 4.306], who was born about 185, and died A.D. 254. Clement of Rome ([First Epistle to the Corinthians, 10]; compare Jas 2:21 , 23; [First Epistle to the Corinthians, 11]; compare Jas 2:25 ; He 11:31 ) quotes it. So also Hermas [Shepherd] quotes Jas 4:7 . Irenæus [Against Heresies, 4.16.2] is thought to refer to Jas 2:23 . Clement of Alexandria commented on it, according to Cassiodorus. Ephrem the Syrian [Against the Greeks, 3.51] quotes Jas 5:1 . An especially strong proof of its authenticity is afforded by its forming part of the old Syriac version, which contains no other of the disputed books (Antilegomena, [Eusebius, Ecclesiastical History, 3.25]), except the Epistle to the Hebrews. None of the Latin fathers before the fourth century quote it; but soon after the Council of Nicea it was admitted as canonical both by the East and West churches, and specified as such in the Councils of Hippo and Carthage (397 A.D.). This is just what we might expect; a writing known only partially at first, when subsequently it obtained a wider circulation, and the proofs were better known of its having been recognized in apostolic churches, having in them men endowed with the discernment of spirits, which qualified them for discriminating between inspired and uninspired writings, was universally accepted. Though doubted for a time, at last the disputed books (James, Second Peter, Second and Third John, Jude, and Revelation) were universally and undoubtingly accepted, so that no argument for the Old Testament Apocrypha can be drawn from their case: as to it the Jewish Church had no doubt; it was known not to be inspired.

Luther's objection to it ("an Epistle of straw, and destitute of an evangelic character") was due to his mistaken idea that it ( Jas 2:14-26 ) opposes the doctrine of justification by faith, and not by works, taught by Paul. But the two apostles, while looking at justification from distinct standpoints, perfectly harmonize and mutually complement the definitions of one another. Faith precedes love and the works of love; but without them it is dead. Paul regards faith in the justification of the sinner before God; James, in the justification of the believer evidently before men. The error which James meets was the Jewish notion that their possession and knowledge of the law of God would justify them, even though they disobeyed it (compare Jas 1:22 with Ro 2:17-25 ). Jas 1:3 ; 4:1 , 12 seem plainly to allude to Ro 5:3 ; 6:13 ; 7:23 ; 14:4 . Also the tenor of Jas 2:14-26 on "justification," seems to allude to Paul's teaching, so as to correct false Jewish notions of a different kind from those which he combatted, though not unnoticed by him also ( Ro 2:17 , &c.).

Paul ( Ga 2:9 ) arranges the names "James, Cephas, John," in the order in which their Epistles stand. James who wrote this Epistle (according to most ancient writers) is called ( Ga 1:19 ), "the Lord's brother." He was son of Alpheus or Cleopas ( Lu 24:13-18 ) and Mary, sister of the Virgin Mary. Compare Mr 15:40 with Joh 19:25 , which seems to identify the mother of James the Less with the wife of Cleopas, not with the Virgin Mary, Cleopas' wife's sister. Cleopas is the Hebrew, Alpheus the Greek mode of writing the same name. Many, however, as Hegesippus [Eusebius, Ecclesiastical History, 23.1], distinguish the Lord's brother from the son of Alpheus. But the Gospel according to the Hebrews, quoted by Jerome, represents James, the Lord's brother, as present at the institution of the Eucharist, and therefore identical with the apostle James. So the Apocryphal Gospel of James. In Acts, James who is put foremost in Jerusalem after the death of James, the son of Zebedee, is not distinguished from James, the son of Alpheus. He is not mentioned as one of the Lord's brethren in Ac 1:14 ; but as one of the "apostles" ( Ga 1:19 ). He is called "the Less" (literally, "the little," Mr 15:40 ), to distinguish him from James, the son of Zebedee. Alford considers James, the brother of the Lord, the author of the Epistle, to have been the eldest of the sons of Joseph and Mary, after Jesus (compare Mt 13:55 ), and that James the son of Alpheus is distinguished from him by the latter being called "the Less," (that is, junior). His arguments against the Lord's brother, the bishop of Jerusalem, being the apostle, are: (1) The Lord's brethren did not believe on Jesus at a time when the apostles had been already called ( Joh 7:3 , 5 ), therefore none of the Lord's brethren could be among the apostles (but it does not follow from Joh 7:3 that no one of them believed). (2) The apostles' commission was to preach the Gospel everywhere, not to be bishops in a particular locality (but it is unlikely that one not an apostle should be bishop of Jerusalem, to whom even apostles yield deference, Ac 15:13 , 19 ; Ga 1:19 ; 2:9, 12 . The Saviour's last command to the apostles collectively to preach the Gospel everywhere, is not inconsistent with each having a particular sphere of labor in which he should be a missionary bishop, as Peter is said to have been at Antioch).

He was surnamed "the Just." It needed peculiar wisdom so to preach the Gospel as not to disparage the law. As bishop of Jerusalem writing to the twelve tribes, he sets forth the Gospel in its aspect of relation to the law, which the Jews so reverenced. As Paul's Epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James's Epistle has a close connection with His teaching during His life on earth, especially His Sermon on the Mount. In both, the law is represented as fulfilled in love: the very language is palpably similar (compare Jas 1:2 with Mt 5:12 ; Jas 1:4 with Mt 5:48 ; Jas 1:5 ; 5:15 with Mt 7:7-11 ; Jas 2:13 with Mt 5:7 ; 6:14 , 15 ; Jas 2:10 with Mt 5:19 ; Jas 4:4 with Mt 6:24 ; Jas 4:11 with Mt 7:1 , 2 ; Jas 5:2 with Mt 6:19 ). The whole spirit of this Epistle breathes the same Gospel-righteousness which the Sermon on the Mount inculcates as the highest realization of the law. James's own character as "the Just," or legally righteous, disposed him to this coincidence (compare Jas 1:20 ; 2:10; 3:18 with Mt 5:20 ). It also fitted him for presiding over a Church still zealous for the law ( Ac 21:18-24 ; Ga 2:12 ). If any could win the Jews to the Gospel, he was most likely who presented a pattern of Old Testament righteousness, combined with evangelical faith (compare also Jas 2:8 with Mt 5:44 , 48 ). Practice, not profession, is the test of obedience (compare Jas 2:17 ; 4:17 with Mt 7:2-23 ). Sins of the tongue, however lightly regarded by the world, are an offense against the law of love (compare Jas 1:26 ; 3:2-18 with Mt 5:22 ; also any swearing, Jas 5:12 ; compare Mt 5:33-37 ).

The absence of the apostolic benediction in this Epistle is probably due to its being addressed, not merely to the believing, but also indirectly to unbelieving, Israelites. To the former he commends humility, patience, and prayer; to the latter he addresses awful warnings (Jas 5:7-11; 4:9; 5:1-6 ).

James was martyred at the Passover. This Epistle was probably written just before it. The destruction of Jerusalem foretold in it ( Jas 5:1 , &c.), ensued a year after his martyrdom, A.D. 69. Hegesippus (quoted in Eusebius [Ecclesiastical History, 2.23]) narrates that he was set on a pinnacle of the temple by the scribes and Pharisees, who begged him to restrain the people who were in large numbers embracing Christianity. "Tell us," said they in the presence of the people gathered at the feast, "which is the door of Jesus?" James replied with a loud voice, "Why ask ye me concerning Jesus the Son of man? He sitteth at the right hand of power, and will come again on the clouds of heaven." Many thereupon cried, Hosanna to the Son of David. But James was cast down headlong by the Pharisees; and praying, "Father, forgive them, for they know not what they do," he was stoned and beaten to death with a fuller's club. The Jews, we know from Acts, were exasperated at Paul's rescue from their hands, and therefore determined to wreak their vengeance on James. The publication of his Epistle to the dispersed Israelites, to whom it was probably carried by those who came up to the periodical feasts, made him obnoxious to them, especially to the higher classes, because it foretold the woes soon about to fall on them and their country. Their taunting question, "Which is the door of Jesus?" (that is, by what door will He come when He returns?), alludes to his prophecy, "the coming of the Lord draweth nigh ... behold the Judge standeth before the door" ( Jas 5:8 , 9 ). He 13:7 probably refers to the martyrdom of James, who had been so long bishop over the Jewish Christians at Jerusalem, "Remember them which have (rather, 'had') the rule (spiritually) over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation."

His inspiration as an apostle is expressly referred to in Ac 15:19 , 28 , "My sentence is," &c.: "It seemed good to the Holy Ghost, and to us," &c. His episcopal authority is implied in the deference paid to him by Peter and Paul ( Ac 12:17 ; 21:18 ; Ga 1:19 ; 2:9). The Lord had appeared specially to him after the resurrection ( 1Co 15:7 ). Peter in his First Epistle (universally from the first received as canonical) tacitly confirms the inspiration of James's Epistle, by incorporating with his own inspired writings no less than ten passages from James. The "apostle of the circumcision," Peter, and the first bishop of Jerusalem, would naturally have much in common. Compare Jas 1:1 with 1Pe 1:1 ; Jas 1:2 with 1Pe 1:6 ; 4:12 , 13 ; Jas 1:11 with 1Pe 1:24 ; Jas 1:18 with 1Pe 1:3 ; Jas 2:7 with 1Pe 4:14 ; Jas 3:13 with 1Pe 2:12 ; Jas 4:1 with 1Pe 2:11 ; Jas 4:6 with 1Pe 5:5 , 6 ; Jas 4:7 with 1Pe 5:6 , 9 ; Jas 4:10 with 1Pe 5:6 ; Jas 5:20 with 1Pe 4:6 . Its being written in the purest Greek shows it was intended not only for the Jews at Jerusalem, but also for the Hellenistic, that is, Greek-speaking, Jews.

The style is close, curt, and sententious, gnome following after gnome. A Hebraic character pervades the Epistle, as appears in the occasional poetic parallelisms ( Jas 3:1-12 ). Compare "assembly": Greek, "synagogue," Jas 2:2 , Margin. The images are analogical arguments, combining at once logic and poetry. Eloquence and persuasiveness are prominent characteristics.

The similarity to Matthew, the most Hebrew of the Gospels, is just what we might expect from the bishop of Jerusalem writing to Israelites. In it the higher spirit of Christianity is seen putting the Jewish law in its proper place. The law is enforced in its everlasting spirit, not in the letter for which the Jews were so zealous. The doctrines of grace, the distinguishing features of Paul's teaching to the Hellenists and Gentiles, are less prominent as being already taught by that apostle. James complements Paul's teaching, and shows to the Jewish Christians who still kept the legal ordinances down to the fall of Jerusalem, the spiritual principle of the law, namely, love manifested in obedience. To sketch "the perfect man" continuing in the Gospel law of liberty, is his theme.

The last subject is discussed in Jas 3:13-4:17 .

1. James-- an apostle of the circumcision, with Peter and John, James in Jerusalem, Palestine, and Syria; Peter in Babylon and the East; John in Ephesus and Asia Minor. Peter addresses the dispersed Jews of Pontus, Galatia, and Cappadocia; James, the Israelites of the twelve tribes scattered abroad.

servant of God-- not that he was not an apostle; for Paul, an apostle, also calls himself so; but as addressing the Israelites generally, including even indirectly the unbelieving, he in humility omits the title "apostle"; so Paul in writing to the Hebrews; similarly Jude, an apostle, in his General Epistle.

Jesus Christ-- not mentioned again save in Jas 2:1 ; not at all in his speeches ( Ac 15:14 , 15 ; 21:20 , 21 ), lest his introducing the name of Jesus oftener should seem to arise from vanity, as being "the Lord's brother" [Bengel]. His teaching being practical, rather than doctrinal, required less frequent mention of Christ's name.

scattered abroad-- literally "which are in the dispersion." The dispersion of the Israelites, and their connection with Jerusalem as a center of religion, was a divinely ordered means of propagating Christianity. The pilgrim troops of the law became caravans of the Gospel [Wordsworth].

greeting-- found in no other Christian letter, but in James and the Jerusalem Synod's Epistle to the Gentile churches; an undesigned coincidence and mark or genuineness. In the original Greek (chairein) for "greeting," there is a connection with the "joy" to which they are exhorted amidst their existing distresses from poverty and consequent oppression. Compare Ro 15:26 , which alludes to their poverty.

2. My brethren-- a phrase often found in James, marking community of nation and of faith.

all joy-- cause for the highest joy [Grotius]. Nothing but joy [Piscator]. Count all "divers temptations" to be each matter of joy [Bengel].

fall into-- unexpectedly, so as to be encompassed by them (so the original Greek).

temptations-- not in the limited sense of allurements to sin, but trials or distresses of any kind which test and purify the Christian character. Compare "tempt," that is, try, Ge 22:1 . Some of those to whom James writes were "sick," or otherwise "afflicted" ( Jas 5:13 ). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation for his good.

3. the trying-- the testing or proving of your faith, namely, by "divers temptations." Compare Ro 5:3 , tribulation worketh patience, and patience experience (in the original dokime, akin to dokimion, "trying," here; there it is experience: here the "trying" or testing, whence experience flows).

patience-- The original implies more; persevering endurance and continuance (compare Lu 8:15 ).

4. Let endurance have a perfect work (taken out of the previous "worketh patience" or endurance), that is, have its full effect, by showing the most perfect degree of endurance, namely, "joy in bearing the cross" [Menochius], and enduring to the end ( Mt 10:22 ) [Calvin].

ye may be perfect-- fully developed in all the attributes of a Christian character. For this there is required "joy" [Bengel], as part of the "perfect work" of probation. The work of God in a man is the man. If God's teachings by patience have had a perfect work in you, you are perfect [Alford].

entire-- that which has all its parts complete, wanting no integral part; 1Th 5:23 , "your whole (literally, 'entire') spirit, soul, and body"; as "perfect" implies without a blemish in its parts.

5. English Version omits "But," which the Greek has, and which is important. "But (as this perfect entireness wanting nothing is no easy attainment) if any," &c.

lack-- rather, as the Greek word is repeated after James's manner, from Jas 1:4 , "wanting nothing," translate, "If any of you want wisdom," namely, the wisdom whereby ye may "count it all joy when ye fall into divers temptations," and "let patience have her perfect work." This "wisdom" is shown in its effects in detail, Jas 3:7 . The highest wisdom, which governs patience alike in poverty and riches, is described in Jas 1:9 , 10 .

ask-- ( Jas 4:2 ).

liberally-- So the Greek is rendered by English Version. It is rendered with simplicity, Ro 12:8 . God gives without adding aught which may take off from the graciousness of the gift [Alford]. God requires the same "simplicity" in His children ("eye ... single," Mt 6:22 , literally, "simple").

upbraideth not-- an illustration of God's giving simply. He gives to the humble suppliant without upbraiding him with his past sin and ingratitude, or his future abuse of God's goodness. The Jews pray, "Let me not have need of the gifts of men, whose gifts are few, but their upbraidings manifold; but give me out of Thy large and full hand." Compare Solomon's prayer for "wisdom," and God's gift above what he asked, though God foresaw his future abuse of His goodness would deserve very differently. James has before his eye the Sermon on the Mount (see my Introduction). God hears every true prayer and grants either the thing asked, or else something better than it; as a good physician consults for his patient's good better by denying something which the latter asks not for his good, than by conceding a temporary gratification to his hurt.

6. ask in faith-- that is, the persuasion that God can and will give. James begins and ends with faith. In the middle of the Epistle he removes the hindrances to faith and shows its true character [Bengel].

wavering-- between belief and unbelief. Compare the case of the Israelites, who seemed to partly believe in God's power, but leaned more to unbelief by "limiting" it. On the other hand, compare Ac 10:20 ; Ro 4:20 ("staggered not ... through unbelief," literally, as here, "wavered not"); 1Ti 2:8 .

like a wave of the sea-- Is 57:20 ; Ep 4:14 , where the same Greek word occurs for "tossed to and fro," as is here translated, "driven with the wind."

driven with the wind-- from without.

tossed-- from within, by its own instability [Bengel]. At one time cast on the shore of faith and hope, at another rolled back into the abyss of unbelief; at one time raised to the height of worldly pride, at another tossed in the sands of despair and affliction [Wiesinger].

7. For-- resumed from "For" in Jas 1:6 .

that man-- such a wavering self-deceiver.

think-- Real faith is something more than a mere thinking or surmise.

anything-- namely, of the things that he prays for: he does receive many things from God, food, raiment, &c., but these are the general gifts of His providence: of the things specially granted in answer to prayer, the waverer shall not receive "anything," much less wisdom.

8. double-minded-- literally, "double-souled," the one soul directed towards God, the other to something else. The Greek favors Alford's translation, "He (the waverer, Jas 1:6 ) is a man double-minded, unstable," &c.; or better, Beza's. The words in this Jas 1:8 are in apposition with "that man," Jas 1:7 ; thus the "us," which is not in the original, will not need to be supplied, "A man double-minded, unstable in all his ways!" The word for "double-minded" is found here and in Jas 4:8 , for the first time in Greek literature. It is not a hypocrite that is meant, but a fickle, "wavering" man, as the context shows. It is opposed to the single eye ( Mt 6:22 ).

9-10. Translate, "But let the brother," &c. that is, the best remedy against double-mindedness is that Christian simplicity of spirit whereby the "brother," low in outward circumstances, may "rejoice" (answering to Jas 1:2 ) "in that he is exalted," namely, by being accounted a son and heir of God, his very sufferings being a pledge of his coming glory and crown ( Jas 1:12 ), and the rich may rejoice "in that he is made low," by being stripped of his goods for Christ's sake [Menochius]; or in that he is made, by sanctified trials, lowly in spirit, which is true matter for rejoicing [Gomarus]. The design of the Epistle is to reduce all things to an equable footing ( Jas 2:1 ; 5:13 ). The "low," rather than the "rich," is here called "the brother" [Bengel].

11. Taken from Is 40:6-8 .

heat-- rather, "the hot wind" from the (east or) south, which scorches vegetation ( Lu 12:55 ). The "burning heat" of the sun is not at its rising, but rather at noon; whereas the scorching Kadim wind is often at sunrise ( Jon 4:8 ) [Middleton, The Doctrine of the Greek Article]. Mt 20:12 uses the Greek word for "heat." Is 40:7 , "bloweth upon it," seems to answer to "the hot wind" here.

grace of the fashion-- that is of the external appearance.

in his ways-- referring to the burdensome extent of the rich man's devices [Bengel]. Compare "his ways," that is, his course of life, Jas 1:8 .

(ver. 67); or, as some have it more closely, "Thy utterance," that is, lest I should be humbled again. This is better referred to that humiliation which took place in Adam, in whom the whole human creature, as it were, being corrupted at the root, as it refused to be subject to truth, "was made subject to vanity." Which it was profitable to the vessels of mercy to feel, that by throwing down pride, obedience might be loved, and misery perish, never again to return.

67. "Sweet art Thou, O Lord;" or, as many have it, "Sweet art Thou, even Thou, O Lord"

(ver. 68). Some also, "Sweet art Thou," or, "Good art Thou:" as we have before treated of this word: "and in Thy sweetness teach me Thy statutes." He truly desireth to do the righteousnesses of God, since he desireth to learn them in His sweetness from Him unto whom he hath said, "Sweet art Thou, O Lord."

68. Next he saith, "The iniquity of the proud hath been multiplied upon me"

(ver. 71). He hath said something kindred to this above. For by the fruit itself he showeth that it was a good thing for him to be humbled; but in the former passage he hath stated the cause also, in that he had felt beforehand that humiliation which resulted from his punishment, when he went wrong. But in these words, "Wherefore have I kept Thy word:" and again in these, "That I might learn Thy righteousnesses:" he seemeth to me to have signified, that to know these is the same thing as to keep them, to keep them the same thing as to know them. For Christ knew what He reproved; and yet He reproved sin, though it is said of Him that "He knew not sin." He knew therefore by a kind of knowledge, and again He knew not by a kind of ignorance. Thus also many learn the righteousnesses of God, and learn them not. For they know them in a certain way; and, again do not know them from a kind of ignorance, since they do them not. In this sense the Psalmist therefore is to be understood to have said, "That I might learn Thy righteousnesses," meaning that kind of knowledge whereby they are performed.

71. But that this is not gained, save through love, wherein he who doeth them hath delight, on which account it is said, "In Thy sweetness teach me Thy righteousnesses:" the following verse showeth, wherein he saith, "The law of Thy mouth is better unto me than thousands of gold and silver"

(ver. 72): so that love loveth the law of God more than avarice loveth thousands of gold and silver.

Jod.

72. ..."Thy hands have made me, and fashioned me"

(ver. 75). "O let Thy merciful kindness be my comfort, according to Thy word unto Thy servant" (ver. 76). Mercy and truth are so spoken of in the Divine Word, that, while they are found in many passages, especially in the Psalms, it is also so read in one place, "All the paths of the Lord are mercy and truth." And here indeed he hath placed truth first, whereby we are humbled unto death, by the judgment of Him whose judgments are righteousness: next mercy, whereby we are renewed unto life, by the promise of Him whose blessing is His grace. For this reason he saith, "according to Thy Word unto Thy servant:" that is, according to that which Thou hast promised unto Thy servant. Whether therefore it be regeneration whereby we are here adopted among the sons of God, or faith and hope and charity, which three are built up in us, although they come from the mercy of God; nevertheless, in this stormy and troublesome life they are the consolations of the miserable, not the joys of the blessed.

77. But since those things are destined to happen after and through these, he next saith, "O let Thy loving mercies come upon me, and I shall live"

Humbled. St. Jerome, "before I heard, I was ignorant." He speaks of the gift of prophecy: or "before I was afflicted, I went astray." (Calmet) --- Therefore, chastisements are very salutary. (Berthier) (ver. 71., and Jeremias x. 24., and 31, 19.) (Calmet) --- Before, I often fell; but sorrow has made me understand. (Worthington)

Goodness, or sweetness, denoting the unction of grace. (St. Augustine)

Humbled me. "It is good for the proud to fall into some open sin, (Calmet) whence they may be displeased at themselves." (St. Augustine) --- A patient thanks his physician for having used a necessary severity. (Theodoret) (Calmet)

Silver, above all the world. (Worthington)

Truth. Though we may not discern the particular causes of our suffering, we must be convinced that they are right. (Worthington) --- Sinners are afflicted that they may amend, and the just for their advancement. (Calmet)

Mercy. Jesus Christ, according to St. Jerome.

65-67. The reliance on promises ( Psa 119:49 ) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.

68. Compare as to the Lord Jesus ( Ac 10:38 ).

71-72. So also affliction of any kind acts as a wholesome discipline in leading the pious more highly to value the truth and promises of God.

JOD. ( Psa 119:73-80 ).

75-78. in faithfulness-- that is, without in the least violating Thy faithfulness; because my sins deserved and needed fatherly chastisement. Enduring chastisement with a filial temper ( He 12:6-11 ), God's promises of mercy ( Ro 8:28 ) will be fulfilled, and He will give comfort in sorrow ( La 3:22 ; 2Co 1:3 , 4 ).

67 Before I was afflicted I went astray: but now have I kept thy word.

68 Thou art good, and doest good; teach me thy statutes.

71 It is good for me that I have been afflicted; that I might learn thy statutes.

72 The law of thy mouth is better unto me than thousands of gold and silver.

75 I know, O Lord , that thy judgments are right, and that thou in faithfulness hast afflicted me.

76 Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. 77 Let thy tender mercies come unto me, that I may live: for thy law is my delight.

CHAPTER 8

1 Christ feedeth the people miraculously: 10 refuses to give a sign to the Pharisees: 14 admonisheth his disciples to beware of the leaven of the Pharisees, and of the leaven of Herod: 22 giveth a blind man his sight: 27 acknowledgeth that he is the Christ, who should suffer and rise again: 34 and exhorteth to patience in persecution for the profession of the gospel.

Ver. 15. Beware of the leaven of the Pharisees and of the leaven of Herod. The leaven is the doctrine of the Pharisees, by which they taught children to say to their parents corban, as well as other things contrary to the law of God. The leaven of Herod is the doctrine of the Sadducees, for with them Christ had had His most recent controversy, as appears from Matt. xvi. 1-12. For Herod, as well as many of the principal people at that time, were Sadducees (see Jos. xviii. c. 2). They denied the immortality of the soul, and lived as Atheists. So Herod lived in adultery, killed John, and committed many other crimes, having no fear of God. For although he thought that John had risen again in Christ, yet that opinion did not arise, out of faith, but was wrung out of him by fear. Others, with Origen and S. Jerome, understand by leaven the sect of the Herodians, who flattered Herod, saying that he was the Messiah. But that referred to Herod of Ascalon, not Herod Antipas, as I have shown on Matt. xxii. 16.

Ver. 23. And taking the blind man by the hand, He led him out of the town, i.e., outside of Bethsaida, as is plain from ver. 22.  He led him forth for the same reason that when He was about to heal the deaf and dumb man He took him aside from the multitude. This was, 1st For the sake of prayer, that, being alone, He might collect His thoughts, and unite Himself wholly to God, and pray the more intently and collectedly. 2nd To fly from the applause of men, and teach us to do the same. 3rd Because the citizens of Bethsaida were unworthy of the miracle of Christ; for although they had seen Him work so many miracles, they would not believe in Him.

And spitting upon his eyes. Fasting spittle does good to the purblind, but does not illuminate those who have actually lost their sight. The saliva, therefore, of Christ was not a natural but a supernatural remedy for blindness, being the instrument by which Christ's Godhead wrought.

S. Hilarion imitated this miracle by which Christ gave sight to a blind man, as S. Jerome relates in his Life. "A blind woman was brought to S. Hilarion, who said that she had expended all her substance upon physicians. Hilarion said to her, If thou hadst given to the poor what thou hast thrown away upon physicians, Christ the true Physician would have healed thee."

Laid His hands, i.e., when He had placed His hands upon the eyes of the blind man, and again removed them. For that is improbable which the Scholiast in S. Chrysostom says, that this blind man saw people (ver. 24) when Christ's hands were over his eyes. For this would have been a new and uncalled-for miracle.

Ver. 24. And looking up, he said, I see men as it were trees, walking. As much as to say, I see something obscurely and confusedly; for I see men walking, but in such a way that I cannot distinguish whether they are men or trees. Just as it happens to ourselves, says Bede; when we see people at a great distance, we can only distinguish men from trees by their motion, because men walk, but trees do not. The word walking must be referred to men, not to trees, as is plain by the Greek. The word walking in the Latin text, however, might refer to trees in this sense: I see men as it were trees split, and therefore two-footed, and so walking. This blind man, therefore, as yet in darkness, saw men as it were through a mist and cloud, in which they appeared greater than they really were, it might be as thick and tall as trees, as by means of magnifying glasses letters appear larger than they are in reality.

It is related of S. Gregory Thaumaturgus, that in the Decian persecution he fled with his deacon to a certain hill. A certain traitor made known where they were to the persecutors, who carefully searched the whole hill to discover Gregory. With strong faith in God, he stood in prayer, with eyes immovable and hands stretched out. But God smote the persecutors with inability to see. They returned and reported that they had seen nothing on the hill except two trees a little distant from one another. When they had gone away, the traitor himself went up the hill and saw two men, Gregory and his deacon, instead of the trees. He acknowledged that it was the work of Divine power that they had appeared to the persecutors to be trees, and he fell down at their feet, and from a traitor became a confessor of the faith. (S. Greg. Nyss. in Vita.)

Mystically: The Scholiast in S. Jerome says, "The blind man is a penitent sinner. He sees men as trees walking, because he esteems every one superior to himself. With David he counts himself unworthy to be called a man, deeming himself to be a dead dog and a flea" (2 Sam. xvi.).

Ver. 25. After that again He laid His hands upon his eyes, and he began to see, and was restored, so that he saw all things clearly. Christ wished not suddenly, but by degrees, perfectly to illuminate this blind man: 1st That He might exhibit miracles of every description. 2nd That this miracle might be more esteemed. 3rd And principally, That He might accommodate Himself to the imperfect faith of the blind man and those who brought him, their faith increasing as the miracle proceeded; and that He might the more kindle in them faith, hope, and desire that it might be brought to a perfect work. "In the first place, He cured this blind man imperfectly," says Euthymius, "inasmuch as he believed imperfectly, that he who as yet had but a little vision might by means of the little light believe more perfectly, and be healed more completely; for He was the wise Physician." And by and by he says, "Increase of faith deserved increase of healing."

Tropologically: Christ wished to teach us that the unbeliever and the sinner are gradually illuminated by God, and that they ought correspondingly to make gradual increase in the knowledge and worship of God. "He did it," says Bede, "that He might show the greatness of human blindness, which is wont to arrive step by step, and by certain grades, as it were, of progression, at the light of the Divine knowledge." For as the Scholiast says, "There are degrees of knowledge; neither can any one arrive in a single hour, or, indeed, without considerable time, at perfect knowledge." We have experience of this in children and scholars, who must be taught and instructed step by step. For if the teacher, being impatient of delay and trouble, should wish to teach them everything at once, he would crush their memory and intellect, so that they would take in nothing. It is like wine when it is poured into a vessel with a narrow neck; if you try to pour it all in at once, you pour in scarcely anything, but nearly the whole is spilled. Worthy of note is the Italian proverb, "Gently, gently, if you would go far;" or the saying of the philosopher, "Progression is by degrees."

Symbolically: The Scholiast in S. Jerome says, "Christ laid His hands upon his eyes, that he might see all things clearly, that is, that by visible works he might understand things invisible, and which eye hath not seen; and that after the film of sin he might clearly behold the state of his soul with the eye of a clean heart. For blessed are the pure in heart, for they shall see God."

Ver. 34. In this adulterous generation, of depraved Jews, who are sons of God, though not genuine ones, but like spurious children, the offspring of adultery. For they are degenerate from the faith of their fathers, the Patriarchs, since they will not receive Me, who am the Messiah promised to them. Therefore they are not so much children of God as of the devil. Such are called in Hebrew bene nechar, i.e., children born of a strange, alien, or adulterous father. See what has been said on S. Mat_10:33.

Ver. 39. The kingdom of God, i.e., the glory of the kingdom of God, which is about to be in My transfiguration.

Coming, i.e., appearing, and showing itself to Peter, James, and John. In power, i.e., with great power, glory, splendour, and majesty. (Top)

And straightway He entered into a ship with His disciples, and came into the parts of Dalmanutha.11. And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting Him.12. And He sighed deeply in His spirit, and saith, "Why doth this generation seek after a sign? Verily, I say unto you, there shall be no sign given unto this generation."13. And He left them, and entering into the ship again departed to the other side.14. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.15. And He charged them, saying, "Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod."16. And they reasoned among themselves, saying, "It is because we have no bread."17. And when Jesus knew it, He saith unto them, "Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?18. Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?19. When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?" They say unto Him, "Twelve."20. "And when the seven among four thousand, how many baskets full of fragments took ye up?" And they said, "Seven."21. And He said unto them, "How is it that ye do not understand?"

After that our Lord had worked the miracle of the loaves, He immediately retires into another spot, lest on account of the miracle, the multitudes should take Him to make Him a king.

Wherefore it is said, "And straightway He entered into a ship with His disciples, and came into the parts of Dalmanutha."

Now in Matthew we read that He entered into the parts of Magdala (ed. note: Magedam). But we cannot doubt that it is the same place under another name; for several manuscripts even of St. Mark have only Magdala.

It goes on, "And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting Him."

The Pharisees, then, seek a sign from heaven, that He, Who had for the second time fed many thousands of men with a few loaves of bread, should now, after the example of Moses, refresh the whole nation in the last time with manna sent down from heaven, and dispersed amongst them all.

Or they seek for a sign from heaven, that is, they wish Him to make the sun and moon stand still, to bring down hail, and change the atmosphere; for they thought that He could not perform miracles from heaven, but could only in Beelzebub perform a sign on earth.

When, as related above, He was about to refresh the believing multitude, He gave thanks, so now, on account of the foolish petition of the Pharisees, He groans; because, bearing about with Him the feelings of human nature, as He rejoices over the salvation of men, so He grieves over their errors.

Wherefore it goes on, "And He groaned in spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, If a sign shall be given to this generation."

That is, no sign shall be given; as it is written in the Psalms, "I have sworn once by my holiness, if I shall fail David," [ Psa 80:36 ] that is, I will not fail David.

Let no one, however, be perplexed that the answer which Mark says was given to them, when they sought a sign from heaven, is not the same as that which Matthew relates, namely, that concerning Jonah. He says that the Lord’s answer was, that no sign should be given to it; by which we must understand such an one as they asked for, that is, one from heaven; but he has omitted to say, what Matthew has related.

Now, the reason why the Lord did not listen to them was, that the time of signs from heaven had not arrived, that is, the time of the second Advent, when the powers of the heaven shall be shaken, and the moon shall not give her light. But in the time of the first Advent, all things are full of mercy, and such things do not take place.

For a sign from heaven was not to be given to a generation of men, who tempted the Lord; but to a generation of men seeking the Lord, He shews a sign from heaven, when in the sight of the Apostles He ascended into heaven. It goes on, "And He left them, and entering into a ship again, He departed to the other side."

The Lord indeed quits the Pharisees, as men uncorrected; for where there is a hope of correction, there it is right to remain; but where the evil is incorrigible, we should go away.

"Now they had forgotten to take bread, neither had they in the ship with them more than one loaf."

Some may ask, how they had no bread, when they had filled seven baskets just before they embarked in the ship. But Scripture relates that they had forgotten to take them with them, which is a proof how little care they had for the flesh in other things, since in their eagerness to follow the Lord, even the necessity of refreshing their bodies had escaped from their mind.

By a special providence also the disciples forgot to take bread, that they might be blamed by Christ, and thus become better, and arrive at a knowledge of Christ’s power. For it goes on, "And He charged them, saying, Take heed, and beware of the leaven of the Pharisees and of the leaven of Herod."

, Vict. Ant. e Cat. in Marc.: Matthew says, "of the leaven of the Pharisees and of the Sadducees;" Luke, however, of the Pharisees only. All three, therefore, name the Pharisees, as being the most important of them, but Matthew and Mark have each mentioned one of the secondary sects; and fitly has Mark added "of Herod," as a supplement to Matthew’s narrative, in which they were left out. But in saying this, He by degrees brings the disciples to understanding and faith.

He means by leaven their hurtful and corrupt doctrine, full of the old malice, for the Herodians were the teachers, who said that Herod was the Christ.

Or, the leaven of the Pharisees is making the decrees of the divine law inferior to the traditions of men, preaching the law in word, attacking it in deed, tempting the Lord, and disbelieving His doctrine and His works; but the leaven of Herod is adultery, murder, rash swearing, a pretence of religion, hatred to Christ and His forerunner.

But the disciples themselves thought that the Lord spoke of the leaven of bread. Wherefore it goes on, "And they reasoned amongst themselves, saying, it is because we have no bread;" and this they said, as not understanding the power of Christ, who could make bread out of nothing; wherefore the Lord reproves them. For there follows: "And when Jesus knew it, He said unto them, Why reason ye because ye have no bread?"

For if the leaven mentioned above means perverse traditions, of course the food, with which the people of God was nourished, means the true doctrine.

Jesus Christ did not consent to the petition they made him, because there will be another time for signs and wonders, viz. his second coming, when the powers of heaven shall be moved, and the moon refuse her light. This his first coming is not to terrify man, but to instruct and store his mind with lessons of humility, and every other virtue. (Theophylactus)

Jesus Christ fetches a deep sigh on account of their obduracy, and says; why do these ask for a miracle to confirm their belief, when they resist the authority of so many miracles, which are daily performed under their eyes? (Bible de Vence) --- A sign shall not be given. But by a Hebrew form of speech, if divers times is put for a negative. (Witham)

10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. 13 And he left them, and entering into the ship again departed to the other side. 14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, It is because we have no bread. 17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. 21 And he said unto them, How is it that ye do not understand?

Still Christ is upon motion; now he visits the parts of Dalmanutha, that no corner of the land of Israel might say that they had not had his presence with them. He came thither by ship ( v. 10 ); but, meeting with occasions of dispute there, and not with opportunities of doing good, he entered into the ship again ( v. 13 ), and came back. In these verses, we are told,

I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him.

1. They demanded of him a sign from heaven, as if the signs he gave them on earth, which were more familiar to them, and were more capable of being examined and enquired into, were not sufficient. There was a sign from heaven at his baptism, in the descent of the dove, and the voice ( Matt. iii. 16, 17 ); it was public enough; and if they had attended John's baptism as they ought to have done, they might themselves have seen it. Afterward, when he was nailed to the cross, they prescribed a new sign; Let him come down from the cross, and we will believe him; thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity.

2. He denied them their demand; He sighed deeply in his spirit, v. 12 . He groaned (so some), being grieved for the hardness of their hearts, and the little influence that his preaching and miracles had had upon them. The infidelity of those that have long enjoyed the means of conviction, is a great grief to the Lord Jesus; it troubles him, that sinners should thus stand in their own light, and put a bar in their own door. (1.) He expostulates with them upon this demand; " Why doth this generation seek after a sign; this generation, that is so unworthy to have the gospel brought to it, and to have any sign accompanying it; this generation, that so greedily swallows the traditions of the elders, without the confirmation of any sign at all; this generation, into which, by the calculating of the times prefixed in the Old Testament, they might easily perceive that the coming of the Messiah must fall; this generation, that has had such plenty of sensible and merciful signs given them in the cure of their sick? What an absurdity is it for them to desire a sign!" (2.) He refuses to answer their demand; Verily, I say unto you, there shall no sign, no such sign, be given to this generation. When God spoke to particular persons in a particular case, out of the road of his common dispensation, they were encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in general to all, as in the law and the gospel, sending each with their own evidence, it is presumption to prescribe other signs than what he has given. Shall any teach God knowledge? He denied them, and then left them, as men not fit to be talked with; if they will not be convinced, they shall not; leave them to their strong delusions.

II. How he warned his disciples against the leaven of the Pharisees and of Herod. Observe here,

1. What the caution was ( v. 15 ); " Take heed, beware, lest ye partake of the leaven of the Pharisees, lest ye embrace the tradition of the elders, which they are so wedded to, lest ye be proud, and hypocritical, and ceremonious, like them." Matthew adds, and of the Sadducees; Mark adds, and of Herod: whence some gather, that Herod, and his courtiers were generally Sadducees, that is, deists, men of no religion. Others give this sense, The Pharisees demanded a sign from heaven; and Herod was long desirous to see some miracle wrought by Christ ( Luke xxiii. 8 ); such as he should prescribe, so that the leaven of both was the same; they were unsatisfied with the signs they had, and would have others of their own devising; "Take heed of this leaven " (saith Christ), "be convinced by the miracles ye have seen, and covet not to see more."

2. How they misunderstood this caution. It seems, at their putting to sea this time, they had forgotten to take bread, and had not in their ship more than one loaf, v. 14 . When therefore Christ bid them beware of the leaven of the Pharisees, they understood it as an intimation to them, not to apply themselves to any of the Pharisees for relief, when they came to the other side, for they had lately been offended at them for eating with unwashen hands. They reasoned among themselves, what should be the meaning of this caution, and concluded, " It is because we have no bread; he saith this, to reproach us for being so careless as to go to sea, and go among strangers, with but one loaf of bread; he doth, in effect, tell us, we must be brought to short allowance, and must eat our bread by weight." They reasoned it — dielogizonto , they disputed about it; one said, "It was owing to you;" and the other said, "It was owing to you, that we are so ill provided for this voyage." Thus distrust of God makes Christ's disciples quarrel among themselves.

11. seeking of him a sign from heaven, tempting him-- not in the least desiring evidence for their conviction, but hoping to entrap Him. The first part of the answer is given in Matthew alone ( Mt 16:2 , 3 ): "He answered and said unto them, When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day: for the sky is red and lowering [sullen, gloomy]. Hypocrites! ye can discern the face of the sky; but can ye not discern the signs of the times?" The same simplicity of purpose and careful observation of the symptoms of approaching events which they showed in common things would enable them to "discern the signs of the times"--or rather "seasons," to which the prophets pointed for the manifestation of the Messiah. The scepter had departed from Judah; Daniel's seventy weeks were expiring, &c.; and many other significant indications of the close of the old economy, and preparations for a freer and more comprehensive one, might have been discerned. But all was lost upon them.

12. And he sighed deeply in his spirit-- The language is very strong. These glimpses into the interior of the Redeemer's heart, in which our Evangelist abounds, are more precious than rubies. The state of the Pharisaic heart, which prompted this desire for a fresh sign, went to His very soul.

and saith, Why doth this generation-- "this wicked and adulterous generation" ( Mt 16:4 ).

seek after a sign?-- when they have had such abundant evidence already.

There shall no sign be given unto this generation-- literally, "If there shall be given to this generation a sign"; a Jewish way of expressing a solemn and peremptory determination to the contrary (compare He 4:5 ; Psa 95:11 , Margin). "A generation incapable of appreciating such demonstrations shall not be gratified with them." In Mt 16:4 He added, "but the sign of the prophet Jonas." (See on Mt 12:39 , 40 .)

13. And he left them-- no doubt with tokens of displeasure.

and entering into the ship again, departed to the other side.

The Leaven of the Pharisees and Sadducees ( Mr 8:14-21 ).