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that leadeth to eternal life, through || wavereth, is like a wave of the the same thy Son Jesus Christ our sea driven with the wind and Lord. Amen.
tossed. For let not that man 7.
think that he shall receive any The Epistle. James i. 1. thing of the Lord. A (t) double- 8. JAMES (n), a servant of God and minded man is unstable in all his of the Lord Jesus Christ, to (o) the ways. Let (u) the brother of low 9.
twelve tribes which are scattered degree rejoice in that he is ex2. abroad, greeting. My brethren, alted : but the rich, in that he is 10.
count it all joy when ye fall into made low: because as the flower 3. divers (p) temptations; knowing of the grass he shall pass away.
this, that the trying of your faith For the sun is no sooner risen 11. worketh patience. But let pa with a burning heat, but it withertience have her (9) perfect work, eth the grass, and the flower there
that ye may be perfect and en of falleth, and the grace of the 5. tire, wanting nothing. If any | fashion of it perisheth : so also
of you lack (r) wisdom, let him shall the rich man fade away in his ask of God, that giveth to all ways. Blessed (a) is the man that 12. men liberally, and upbraideth endureth temptation : for when
not; and it shall be given him. he is tried, he shall receive the 6. But let him ask in faith, no crown of life, which the Lord hath
thing (s) wavering. For he that promised to them that love him.
0.1. (n) “ James.” This is supposed to have (s) “Nothing wavering," i.e. (proba- v.6.
been the son of Cleophas, a brother of Il bly,) settled in his adherence to ChristJude the apostle, (post, note on Jude i.) : ianity, not undetermined about abiding he was crucified for professing Christi in it; firmly fixed to do whatever God anity, A. D. 63. James the apostle, the shall suggest. son of Zebedee and brother of John, was (1) • Double minded," unfixed, with v.8. put to death by Herod, Acts xii. 2. which two minds; whose whole mind is not must have been long before the supposed time of writing this Epistle.
(u) " Let," &c. This verse is not to v.g. (6) “ The twelve tribes.” This Epis be literally understood: the object from tle is called General, (or Catholic, which verse 2. is to shew the advantages of afflicis the same as general,) because it was ad tion, and the conclusion of verse jo. and
dressed generally to all Jewish converts. the whole of verse 11. assign reasons why 0. 2. W « Temptations.” i. e. Trials, at the rich should rejoice in being reduced,
tempts to draw you off from your faith, but no reason is given why the poor persecutions. The strong exhortations should rejoice for being exalted. Verse 9. here and elsewhere to patience imply that therefore may be ironical. “Let the poor they were in circumstances which put “ brother, if he will, rejoice in that he their resolution very strongly to the “ is exalted,” he little knows what it test.
will bring upon him ; the rich has much 9.4. (9) “ Perfect work,” i. e. Succeed; greater cause for rejoicing in being recome off victorious.
duced. If the rich, whether raised from 0.5. (r) “ Lack wisdom,” perhaps, knows poverty or not, will pass away as the flower
not in a particular instance how he ought of the field, will fade away in his ways, to act, what God would have him do. a brother of low degree has no ground In Philip. iii. 15. St. Paul says, “ If in for rejoicing, because he is made rich. “ any thing ye be otherwise minded, (x) “ Blessed,” &c. This is properly v. 12. “ (meaning probably differ), God shall added as a consolation to the rich for bé. “ reveal even this unto you," i. e. shall ing reduced, and to all for their suffershew you what is right,
ings during trial.
The Gospel John xiy. I.
If ye had known me, ye And Jesus said unto his dis- “ should have known my Father ciples, “Let (y) not your heart “ also : and from henceforth
ye “ be troubled: ye believe in God, “ know him, and have seen « believe also in me. Jn
Fa. “ him.” Philip saith unto him, " ther's house are many man- " Lord, shew us the Father, and “ sions: if it were not so, I would " it sufficeth us." Jesus saith
“ have told you. I go to pre. unto him, “Have I been so long 3 pare a place for you. And “ time with you, and yet hast “ if (z) I go and prepare a place
" thou not known me, Philip? “ for you, I will come again, and " He that hath seen me hath seen “ receive you unto myself; that " the Father; and how sayest
o where I am, there ye may be “ thou then, Shew us the Father! 4. “ also. And (a) whither I go ye
« Believest thou not that I am in “ know, and the way ye know.' “ the Father, and the Father in 5. Thomas saith unto him, “Lord, “ me? The words that I speak
we know not whither thou go- “ unto you I speak not of myest;
and how can we know “ self: but the Father, that dwell6. “ the way?” Jesus saith unto “eth (b) in me, he doeth the
him, “I am the way, and the 66 works. Believe me that I am « truth, and the life: no man « in the Father, and the Father “ cometh unto the Father but by “ in me: or (c) else believe me
G) “Let," &c. Our Saviour had been saying to his apostles, " yet a little “ while I am with you; ye shall seek me; " and whither I go, ve cannot come," John xiii. 33. and this had probably made them uneasy. In part of the same conversation, John xvi. 6. he says, “ be
cause I have said these things unto you, sorrow hath filled your hearts.” This was after Judas was gone out to bargain with the chief priest to betray our Saviour, and the very night on which our Saviour was apprehended.
(2) “I go." St. John records many of our Saviour'sintimations that he was about to leave them, which the other evangelists do not mention. This and many of the others from John xiii. to the end of John xvii. occurred at the last supper, when John was present, next to our Saviour, and leaning on his bosom. This is the testimony therefore of an ear-witness.
(a). “ Whither I go," &c. He explains in verse 6. that he was going to the Father, and that the only way to the Father was by him, i. e. through his means by believing on him, and walking in his commandments.
(6)“ Dwelleth in me.” Animates me, inspires me, &c.
(c) « Or else," &c. The meaning seems to be, believe me, because I say it; you ought to have that confidence in me as to believe whatever I assert without requiring any proof or confirmation; but if you have not faith to this extent, look at the works that I do ; are they not such as could not be done but through God's aid? He uses the same argument to the Jews who took up stones to stolie him for saying,
“ I and my Father are “ one,” John x. 37. “ If I do not the or works of
Father, believe me not ; “ but if I do, though ye believe not me, “ believe the works." So John v. 36.X. 25. As our Saviour appeals to the works he did as a proof that he was the Messiah, and that God was with him, and as they furnish one strong ground for our belief, it may be of some advantage to collect some of them together, and we may then ask ourselves this question, what should we think of any one who should do such mighty works, and works of such benevolence in our sight ;
who should assert at the same time that he came from God; who should appear too at a time when there was ground from incontrovertible prophecies to expect some such person, and in whom the
“ for the very work's sake. Ve- || " that believeth on me, the works 12. " rily, verily, I say unto you, He || “ that I do shall (d) he do also;
marks stated in those prophecies for dis fig tree, let no fruit grow on thee hencetinguishing this Messenger were found to forward for ever, it presently withered exist? According to Matth. X. I. “ He away. According to John ii. 7 to il. “ gave his twelve disciples power against he turned water into wine. According “ unclean spirits, to cast them out, and to John iv. 47 to 53. he healed the son “ to heal all manner of sickness and all of a nobleman at Capernaum, who was at “ manner of disease.” According to the point of death, by saying only, “ go Matt. xi. 10 to 13. he directed a man “ thy way, thy Son liveth.” Accordwho had a “ withered hand to stretch it ing to John v. I to 9. he healed an im“ forth," and he stretched it forth, and it potent man, who had had an infirmity was restored “ whole like as the other." thirty-eight years, by saying only, “rise, According to Matt. xii. 22. he healed “ take up thy bed, and walk.” According one possessed with a devil, blind and to John vii. 31. many of the people said, dumb, so that he both saw and spake. “ when Christ cometh, will he do greater According to Matt. xiv. 17 to 21. « miracles than these which this man John vi. 8 to 13. he fed five thousand men “ hath done?”' According to John ix. besides women and children with five I to 7. he gave sight to one born blind, loaves and two fishes, so that they did by putting clay upon his eyes, and bidall eat and were filled, and the fragments ding him to wash in the pool of Siloam. that remained filled twelve baskets ; and According to John xi. 1 to 44. he reaccording to Matt. xv. 32 to 39. he fed stored Lazarus to life after he had been four thousand men, besides women and dead four days. These selections are children, with seven loaves and a few fishes, made from St. Matthew and St. John, and they did all eat and were filled, because they were two of the apostles, and left seven baskets of fragments. Ac who were in constant attendance upon cording to Matt. xiv 35, 36. when he was our Saviour, and who were therefore in the land of Gennesaret, they brought probably eye-witnesses of what they reunto him all that were diseased, and as cord. How then shall we answer the many as only touched the hem of his question proposed at the beginning of the garment were made perfectly whole. note ? and what shall we say of a religion According to Matt. xv. 22 to 28. he of which this evidence constitutes but a healed the daughter of the woman of || small part of its proofs ? When we add Canaan who was grievously vexed with a the completion of the prophecies in the devil, by a word only, without ever seeing Old Testament, the completion of the her. According to Matt. xv. 29 to 31. prophecies in the New, the destruction of when he was in a mountain near the sea of Jerusalem and the Jewish nation, the inGalilee,“great multitudes came unto him, nocence of our Saviour's life, the peace“ having with them those that were lame, able character of his religion and pre“ blind, dumb, maimed, and many others, cepts, and the conduct of his apostles “ and cast them down at Jesus's feet, and and of St. Paul, can any one really “ he healed them ; insomuch that the doubt ? have we not a body of proof
multitude wondered when they saw the which is truly irresistible ? Let it be re" dumb to speak, the maimed to be whole, membered too, that where God has taken " the lame to walk, and the blind to see, pains to supply so much evidence, it is " and they glorified the God of Israel." probable he considers our belief a matAccording to Matt. xvii. 14 to 18. he ter of great moment. Is it likely that healed a child who was lunatic. Accord he who does nothing in vain should have ing to Matt. xix. 1, 2. when he went furnished such an abundance of light, into the coast of Judea, beyond Jordan, had he thought it indifferent whether “ great multitudes followed him; and he mankind saw or not? The destruction of “ healed them there." According to the Jews is an awful lesson. God grant Matt. XX. 29 to 34. he touched the eyes that we may make the proper use of it ! of two blind beggars, and immediately (d) “ He do also." The apostles, &c. their eyes received sight. According to did accordingly perform miracles, and Matt. xxi. 19. when he said to the barren | those of the same kind as our Saviour's.
“ and greater (e)works than these among the sundry and manifold “ shall he do; because I
changes of the world, our hearts 13. my
Father. And whatsoever may surely there be fixed, where " ye shall (f) ask in my name, true joys are to be found, through " that will I do, that the Father Jesus Christ our Lord. Amen.
“ may be (8) glorified in the Son. 14. “ If ye shall ask any thing in my
The Epistle. James i. 17 name, I will do it.”
Every good (b) gift, and every perfect gift, is from above, ani
cometh down from the Father o Fourth Sunday after Easter.
lights, with whom is no variable
ness, neither shadow of turning The Colleet.
Of his own will begat he us O ALMIGHTY God, who alone with the word of truth, that we canst order the unruly wills and should be a kind of first-fruits of affections of sinful men ; Grant his (i) creatures. (k) Wherefore, unto thy people, that they may my beloved brethren, let every love the thing which thou com- man be swift to hear, slow to mandest, and desire that which speak, slow to wrath: for the thou dost promise ; that so, wrath of man (1) worketh not the
In Aas iii. 1. &c. is the account of
(6) “ Greater works.” This was ful-
(f) “ Ask,” &c. See ante 140. note on John xv. 7.
(8) "Glorified," &c. that from what
is done in my name, and from seeing the efficacy of my religion, glory may be given to God; God's glory may be increased. Ante 140. note
(5)“ Gift," &c. St. James had been saying, verse 13. " Let no man say “ when he is tempted,
I am tempted of “ God, for God cannot be tempted with “ evil, neither tempteth he any man;" and the meaning here is, God is so far from assailing us with temptations, that every good gift comes from him, and he is not changeable, first trying to gain us by what is good, and then trying
if temptation will draw us off; on the contrary, he voluntarily begat us,
made us as children to him, by the word of truth, i. e. by the Gospel.
(i) “ His creatures,” i. e. of them who were especially to be so called; of those, who according to Tit. ii. 14. were to be " a peculiar people, zealous of
(k) “ Wherefore,” i, e, because God hath so dealt with us, has made us as children to him, a kind of first-fruits of his creatures, let one of the first results be that you control your tempers
, lay apart all filthiness, &c. &c.
(1) “ Worketh not," either “ is in« consistent with,"
21. righteousness (m)of God. Where. | “ that I go away: for if I go not
fore lay apart all filthiness and 11 “ away, the (r) Comforter will superfluity of naughtiness, and re « not come unto you; but if I ceive with meekness the (n) en “ depart, I will send him unto grafted word, which is able to “ you. And when he is come, 8. save your souls.
“ he will reprove (s) the world
" of (t) sin, and of righteousness, . The Gospel. John xvi. 5.
" and of judgement: Of sin, be- 9. JESUS () said unto his disciples, 6 cause (u) they(x) believe not on “ Now I (D) go my way to him “ me; Of (y) righteousness, be- 10. “ that sent me; and none of you cause I go to my Father, and « asketh me, Whither goest " ye see me no more; Of judge. 11. " thou? But because I have said " ment, because the prince of « these things unto you, (g) sor " this world is judged. I have 12.
" row hath filled your heart. “ yet many things to say unto 7. “ Nevertheless I tell you the 6 you, but ye cannot bear them
“ truth; It is expedient for you “ now. Howbeit when he, the 13.
20. (m) “ The righteousness of God,"
i. e. the Gospel dispensation, Christ's
religion. 21. (n) “ Ingrafted word," i. e. what is
called verse 18. “ The word of truth.”
(0) “ Jesus said." This is part of what our Saviour said at the last supper, after Judas was gone out to bargain with the chief priests for betraying him, and the very night he was betrayed. John was next to our Saviour, and was therefore
an ear-witness. 0.5. () “ I go my way,” &c. This was
a distinct intimation that his life was at its close ; and there are several other similar intimations in this discourse. The recollection after he was risen of these instances of our Saviour's foreknowledge would have strengthened their faith, if after the certain knowledge they had of his resurrection, and the possession in themselves of preternatural powers, any confirmation could have been requisite.
(9) “ Sorrow.” They probably ex. pected, even down to this time, that our Saviour's was to be a temporal kingdom, one of the kingdoms of this world: when he had told them before that he should be betrayed and killed, though he also told them he should be raised again the third day, they were exceeding sorry ; (see ante 133. note on Luke xxiv. 45.) and it appears that our Saviour made his communications to them according as he found they had strength of mind to receive them. See in this very Gospel, Verse I 2.
(r) “ The Comforter," i. e. « the 0.7. |« Holy Ghost, whom the Father will
“ send in my name," John xiv. 26. “the
(s)“ Reprove the world," i. e. esta- v. 8.
(t) “ Of," i.e. concerning.
(a) “ They believe not on me,” i.e. v.9. I am not believed, my religion is not adopted.
(y) “ Righteousness.” The gospel v. 10. dispensation. Christianity is often called “ righteousness," “ the righteousness “c of God.” See James i. 20. (ante 146.) In Rom. iii. 21, 22. it is called “the “ righteousness of God without the “ law,” (i.e. the Mosaic law) “even “ the righteousness of God, which is by “ faith of Jesus Christ.” See also Rom. i. 17. So Rom. x. 3. the gospel dispens sation is called “the righteousness of “ God,” the law of Moses “ their" (the Jews) " own righteousness.”