figurative language, when he said that he himself, nay, his flesh and blood, were to be eaten, in order to obtain everlasting life; meaning, no doubt, that his doctrine was to be received and practised. 9. The doctrines of the Gnostics were not immediately introduced into the Christian churches, and therefore would appear new and strange; and as the first Gnostics were Jews, they taught conformity to the Jewish law, and the distinction of meats there prescribed; the uselessness of which observances the apostle shews in the character and conduct of these Jews, who were the most strict observers of their ritual. 10. Here the apostle reverts to the object of a great part of his epistle, which was to shew those who made a boast of the Jewish ritual, that there are in Christianity things that, though by a figure of speech they may bear the same name, are of a much superior kind. Thus in Christianity he found a priest and a sacrifice, and here he finds an altar, to which the unconverted Jews had no access. 11, 12. As the Jewish sin-offerings were burned without the camp in the Wilderness, and afterwards without the gates of Jerusalem, so Jesus, the Christian sin-offering, suffered without the gates of that city. 13. In imitation of him, let us not hesitate to suffer as he did, however reproachful, as well as painful, such sufferings may be. 14. † All that we can suffer here is of little consequence, life itself being short and uncertain, not to be compared with the glorious and happy state which is destined for those who continue patient in well-doing, and, if occasion be, in suffering also. 15. Here again the apostle adopts the Jewish phraseology. Let us bring our offerings, not the produce of our fields, or our flocks, but of our lips, in praise and thanksgiving to God. 18. That is, reputably, so as not to disgrace our profession in the eyes of strangers. 19. The apostle was still a prisoner, though expecting to be released. 20. We see an allusion to the Jewish ritual in the whole • "Something seems wanting between these two verses (10, 11) to make the connexion." Bowyer. + "Ceci regarde ceux qui pouvoient être trop attachés à Jerusalem, et qui n'en sortoient qu'avec peine." Le Clerc. ‡ See Isaiah Ivii. 19; Hosea xiv. 2; Vol. XII. pp. 206, 355; Sykes. of this epistle, with notices of the superiority of the Christian system. Thus the covenant of God with Christians is called everlasting, in contradistinction to that made by Moses, which he represents as introductory to it. Mr. Wakefield renders it, that shepherd of the sheep, become great by the blood of an everlasting covenant. The exaltation of Christ is always ascribed to the merit of his sufferings. 23. The manner in which the writer of this epistle here mentions Timothy, makes it almost certain that it was Paul who wrote it. We know of no person, a prisoner at Rome at this time, who can be supposed to have written in this manner. JAMES. THE seven epistles, which, in the usual order of the books of the New Testament, follow those of Paul, soon obtained the title of Catholic, or General Epistles, on account of most of them being directed not to particular persons, or particular churches, but to Christians in general.‡ The first in order was written by James, commonly called the brother of Jesus, probably a near relation, and the same who is called the son of Alpheus, or Cleopas, which is the same name differently written.§ He was one of the apostles, presided in the church at Jerusalem, and was a person of the greatest respectability, being highly esteemed even by the unbelieving Jews. He soon obtained the appellation of the Just, on account of his exemplary piety and virtue. He lived till A. D. 62, very near to the breaking out of the Jewish war, and suffered martyrdom || in a tumult in or near the Temple. This epistle was probably written not long before his death; and it is addressed to the Jews in general, believers or unbelievers; and the object of it is to enforce the practice of moral duties. T * See his Note. Thus Sykes; Harwood, N. T. See Doddridge. + Thus Sykes. Yet see Le Clerc: examined by Lardner, VI. p. 370. ‡ See ibid. pp. 465–468. Among these epistles no more than two are of the class of the duoλoyovμera, or writings acknowledged by the whole church. These are the first of St. Peter and of St. John.-However, St. James's epistle is received by most of the ancient churches, which rejected the other three. Nor can I conceive any end an impostor could have in forging these epistles." Michaelis's Introd. Lect. (Sect. cxlvi.), p. 316. § See Lardner, VI. p. 495. "The account of it is mixed with many circumstances fabulous and incredible. See Euseb. Eccles. Hist. L. ii. C. xxiii." Harwood, I. p. 154. See Eusebius trans lated, with remarks by Lardner, VI. pp. 480-490. See N. T. 1729, pp. 873-875; Lardner, VI. pp. 502-509; Doddridge's Introd. VI. p. 161. * CHAP. I. 1. Though the ten tribes, which formed the kingdom of Israel, never returned from their captivity in a body, and the greater part of them being dispersed in Media and other countries, conformed to the religions of them; many individuals were mixed with the Jews, both in Judea and other places, and the Jews never lost sight of their relation to them.† 3. This Le Clerc renders, "your trials have produced the patience of faith."‡ 4. The hatred which the unbelieving Jews bore to the Christians was of the most violent kind; and all the persecution to which the latter were exposed, till after this time, was from them. This part of the epistle, therefore, is addressed to the believing Jews, exhorting them to patience. His chief argument is, that no character of great excellence was ever formed but in adversity. This situation enforces humility, piety and sympathy, as well as exercises fortitude, all which are necessary ingredients in true greatness.§ 5. In time of persecution many persons would be at a loss how to act, or whether to remain in their situation, or remove to other places, and in certain circumstances it might be peculiarly difficult to determine. It is this case, probably, to which the apostle refers; and in that age it was not unreasonable to expect direction from God in a supernatural way. In any case, habitual devotion, referring ourselves to the providence of God, in the practice of what appears to us to be our duty, affords inexpressible relief to the mind, and a powerful support under trials, though there be nothing miraculous in it. 8. The character here described is that of a person who is irresolute, drawn one way by a sense of duty, and another by some sinister view; otherwise, it does not seem liable to So severe a censure. 10. If trials or temptations be of such great use in forming the character, and fitting men for future happiness, they * "Oecumenius reads in his N. T. thus, James, the servant of God the Father.'" Haynes (Ch. ix.), p. 39. See Jos. Antiq. B. xi. Ch. v. Sect. ii., B. xii. Ch. ii. Sect. v.; Lardner, I. pp. 109, 110; Doddridge. " "L'épreuve de vôtre foi produit la constance." N. T. Knowing that patience draweth after it the trial of your faith; and let that patience render its work perfect." Faber in Bowyer. "His argument is very beautiful and just, as if nothing but fortitude and constancy were wanting to the attainment of consummate perfection in Christian virtue." Harwood, N. T. [] "Let the rich rejoice in his humiliation, when, as a flower, &c." Bowyer. who are improved, though they be distressed in consequence of them, have reason to rejoice that, though they are thereby made poor in this world, they become what is elsewhere [Ch. ii. 4] called rich in faith, and heirs of a better inheritance than any here below. The rich also have no reason to be concerned that they are deprived of their estate in this world, when they have a prospect of obtaining more than an equivalent hereafter. 11. Whether Christians love their riches in this world, or not, they are, at best, but an uncertain possession. 12-15. The temptations here alluded to are the trials attending a state of persecution; and though every thing is directed by Divine Providence, it is with the most benevolent intention. If, therefore, any thing in a man's situation lead him to swerve from his duty, this could not be the design of God; for he, who is righteous himself, must love righteousness in his creatures, and must hate iniquity. All sins, therefore, must arise from the depraved inclinations of men.§ 17. Nothing but good is to be ascribed to God, and even the evils which he appoints are subservient to good. In all circumstances he is the same. It is thought, that after comparing God to light, and the sun, the great fountain of light, the apostle here uses some terms in astronomy, which denote that he is not like the natural sun, subject to any parallax, or a return from one part of the heavens to another, such as is the cause of the change of seasons.¶ 18. The great object of the Divine administration is to form us to virtue here and happiness hereafter. 21.** To secure for you everlasting life.†† 22. Having observed that the end of our discipline is to perfect our moral character, he adds other observations on the excellence of moral virtue above speculative principles. • See Pyle and Beza in Doddridge. Ver. 14. Enticed, "deλeaguevos. A beautiful and expressive word, frequently applied to fishes that are allured by the bait." Harwood, N. T. See Doddridge. § "Therefore be not deceived, according to the Alexandrian MS., by which the connexion is rendered more apparent." Doddridge. || Every good gift, and every perfect gift. 4 Πασα δοσις αγαθη και παν δώρημα TEXELOV. This is an elegant hexameter verse, and probably a quotation from some of the ancient poets, now lost." Harwood, N. T. See Doddridge. ¶ See Brown's Misc. Tracts, No. 1, ad init.; Bowyer; Blackwall in Harwood, I. 218; ibid. II. pp. 254, 255; ibid. N. T.; Wakefield's Enquiry, p. iii. Note; ibid. N. T. * Engrafted word. "Cette parole pure et naturelle." Le Cene, p. 214. tt Wakefield. (P.) See his Note. 23, 24. An impression of any image, even that of a man's self on the eye, as by means of a mirror, is slight and evanescent, and may be even forgotten; and such a slight impression as this, is that which is made by the mere hearing of any thing, as it is often followed by no serious resolution, or change of conduct. 25. The perfect law of liberty must mean Christianity, which is frequently so called. This, if a man not only look at, but abide in, he will not be a forgetful hearer, but a doer of what is written. 26, 27.† This is particularly directed against those whose religion consists in talking. The religion which will avail us in the sight of God is only that from which our fellowcreatures derive real advantage, and which is attended with purity of heart and life. The allusion seems to be to a precious stone, that was clear and without flaw, xalapa xas αμιαντος.† II. The apostle having mentioned the state of the rich and the poor, cautions Christians against an undue respect for the rich. He then exhorts to universal obedience, and shews the insignificance of faith without works. 1. This should have been rendered, hold not the glorious faith of our Lord Jesus Christ, with respect to persons; intimating that the profession of the gospel is so great a privilege, that all other distinctions among men are wholly insignificant when compared with it. 4. Do you not judge from wrong principles in paying so great a regard to riches? 5. There are many intimations in the Scriptures of the generality of the rich having their good things in this life only, while the poor, being generally more virtuous, in consequence, no doubt, of having less temptations to excess, will have a better portion hereafter. Our Saviour's parable of the rich man and Lazarus [Luke xvi. 25] is a fine illustration of this. Not bridling his tongue, but deceiving his own heart. The words 'deceiveth his own heart' are not put in opposition to seemeth to be religious,' but to bridleth not his tongue.' Bishop Butler's Sermons (iv. ad init.), 1769, I. p. 109. See Doddridge. + “ETICKETTEσbai, not to visit, but to take the overcharge of them; hence the word Entokon. Xenoph. Memor. p. 133, Oxon. 1741." Harwood, N. T. See supra, p. 129; Doddridge. Tillotson in Doddridge. See 2 Cor. iv. 4; Whitby in Doddridge; Clarke (S. D.), 663; Belsham's Inquiry, p. 267; Wakefield. Doddridge, connecting this verse with the preceding, translates-" And distinguish not in yourselves, you even become judges who reason ill." See his Paraph. and Notes. "Judges by ill reasonings." Bowyer. |