James

This epistle of James is one of the most instructive writings in the New Testament. Being

chiefly directed against particular errors at that time brought in among the Jewish Christians,

it does not contain the same full doctrinal statements as the other epistles, but it presents

an admirable summary of the practical duties of all believers. The leading truths of Chris-

tianity are set forth throughout; and on attentive consideration, it will be found entirely to

agree with St. Paul's statements concerning grace and justification, while it abounds with

earnest exhortations to the patience of hope and obedience of faith and love, interspersed

with warnings, reproofs, and encouragements, according to the characters addressed. The

truths laid down are very serious, and necessary to be maintained; and the rules for practice

ought to be observed in all times. In Christ there are no dead and sapless branches, faith is

not an idle grace; wherever it is, it brings forth fruit in works.

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James

Chapter 1

Chapter Outline

(

1–11)How to apply to God under troubles,

and how to behave in prosperous and in

adverse circumstances.

(12–18)To look upon all evil as proceeding

from ourselves, and all good from God.

(19–21)The duty of watching against a rash

temper, and of receiving the word of God

with meekness.

(22–25)And of living according thereto.

(26, 27)The difference between vain pretences

and real religion.

Verses 1–11

Christianity teaches men to be joyful under troubles: such exercises are sent from God's

love; and trials in the way of duty will brighten our graces now, and our crown at last. Let

us take care, in times of trial, that patience, and not passion, is set to work in us: whatever

is said or done, let patience have the saying and doing of it. When the work of patience is

complete, it will furnish all that is necessary for our Christian race and warfare. We should

not pray so much for the removal of affliction, as for wisdom to make a right use of it. And

who does not want wisdom to guide him under trials, both in regulating his own spirit, and

in managing his affairs? 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. If, after all, any should

say, This may be the case with some, but I fear I shall not succeed, the promise is, To any

that asketh, it shall be given. A mind that has single and prevailing regard to its spiritual

and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflic-

tions, will continue fervent in devotion, and rise above trials and oppositions. When our

faith and spirits rise and fall with second causes, there will be unsteadiness in our words

and actions. This may not always expose men to contempt in the world, but such ways

cannot please God. No condition of life is such as to hinder rejoicing in God. Those of low

degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God;

and the rich may rejoice in humbling providences, that lead to a humble and lowly disposition

of mind. Worldly wealth is a withering thing. Then, let him that is rich rejoice in the grace

of God, which makes and keeps him humble; and in the trials and exercises which teach

him to seek happiness in and from God, not from perishing enjoyments.

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Verses 12–18

It is not every man who suffers, that is blessed; but he who with patience and constancy

goes through all difficulties in the way of duty. Afflictions cannot make us miserable, if it

be not our own fault. The tried Christian shall be a crowned one. The crown of life is

promised to all who have the love of God reigning in their hearts. Every soul that truly loves

God, shall have its trials in this world fully recompensed in that world above, where love is

made perfect. The commands of God, and the dealings of his providence, try men's hearts,

and show the dispositions which prevail in them. But nothing sinful in the heart or conduct

can be ascribed to God. He is not the author of the dross, though his fiery trial exposes it.

Those who lay the blame of sin, either upon their constitution, or upon their condition in

the world, or pretend they cannot keep from sinning, wrong God as if he were the author

of sin. Afflictions, as sent by God, are designed to draw out our graces, but not our corrup-

tions. The origin of evil and temptation is in our own hearts. Stop the beginnings of sin, or

all the evils that follow must be wholly charged upon us. God has no pleasure in the death

of men, as he has no hand in their sin; but both sin and misery are owing to themselves. As

the sun is the same in nature and influences, though the earth and clouds, often coming

between, make it seem to us to vary, so God is unchangeable, and our changes and shadows

are not from any changes or alterations in him. What the sun is in nature, God is in grace,

providence, and glory; and infinitely more. As every good gift is from God, so particularly

our being born again, and all its holy, happy consequences come from him. A true Christian

becomes as different a person from what he was before the renewing influences of Divine

grace, as if he were formed over again. We should devote all our faculties to God's service,

that we may be a kind of first-fruits of his creatures.

Verses 19–21

Instead of blaming God under our trials, let us open our ears and hearts to learn what

he teaches by them. And if men would govern their tongues, they must govern their passions.

The worst thing we can bring to any dispute, is anger. Here is an exhortation to lay apart,

and to cast off as a filthy garment, all sinful practices. This must reach to sins of thought

and affection, as well as of speech and practice; to every thing corrupt and sinful. We must

yield ourselves to the word of God, with humble and teachable minds. Being willing to hear

of our faults, taking it not only patiently, but thankfully. It is the design of the word of God

to make us wise to salvation; and those who propose any mean or low ends in attending

upon it, dishonour the gospel, and disappoint their own souls.

Verses 22–25

If we heard a sermon every day of the week, and an angel from heaven were the

preacher, yet, if we rested in hearing only, it would never bring us to heaven. Mere hearers

are self-deceivers; and self-deceit will be found the worst deceit at last. If we flatter ourselves,

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it is our own fault; the truth, as it is in Jesus, flatters no man. Let the word of truth be carefully

attended to, and it will set before us the corruption of our nature, the disorders of our hearts

and lives; and it will tell us plainly what we are. Our sins are the spots the law discovers:

Christ's blood is the laver the gospel shows. But in vain do we hear God's word, and look

into the gospel glass, if we go away, and forget our spots, instead of washing them off; and

forget our remedy, instead of applying to it. This is the case with those who do not hear the

word as they ought. In hearing the word, we look into it for counsel and direction, and when

we study it, it turns to our spiritual life. Those who keep in the law and word of God, are,

and shall be, blessed in all their ways. His gracious recompence hereafter, would be connected

with his present peace and comfort. Every part of Divine revelation has its use, in bringing

the sinner to Christ for salvation, and in directing and encouraging him to walk at liberty,

by the Spirit of adoption, according to the holy commands of God. And mark the distinctness,

it is not for his deeds, that any man is blessed, but in his deed. It is not talking, but walking,

that will bring us to heaven. Christ will become more precious to the believer's soul, which

by his grace will become more fitted for the inheritance of the saints in light.

Verses 26, 27

When men take more pains to seem religious than really to be so, it is a sign their religion

is in vain. The not bridling the tongue, readiness to speak of the faults of others, or to lessen

their wisdom and piety, are signs of a vain religion. The man who has a slandering tongue,

cannot have a truly humble, gracious heart. False religious may be known by their impurity

and uncharitableness. True religion teaches us to do every thing as in the presence of God.

An unspotted life must go with unfeigned love and charity. Our true religion is equal to the

measure in which these things have place in our hearts and conduct. And let us remember,

that nothing avails in Christ Jesus, but faith that worketh by love, purifies the heart, subdues

carnal lusts, and obeys God's commands.

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Chapter 2

Chapter Outline

(

1–13)All professions of faith are vain, if not

producing love and justice to others.

(14–26)The necessity of good works to prove

the sincerity of faith, which otherwise

will be of no more advantage than the

faith of devils.

Verses 1–13

Those who profess faith in Christ as the Lord of glory, must not respect persons on ac-

count of mere outward circumstances and appearances, in a manner not agreeing with their

profession of being disciples of the lowly Jesus. St. James does not here encourage rudeness

or disorder: civil respect must be paid; but never such as to influence the proceedings of

Christians in disposing of the offices of the church of Christ, or in passing the censures of

the church, or in any matter of religion. Questioning ourselves is of great use in every part

of the holy life. Let us be more frequent in this, and in every thing take occasion to discourse

with our souls. As places of worship cannot be built or maintained without expense, it may

be proper that those who contribute thereto should be accommodated accordingly; but were

all persons more spiritually-minded, the poor would be treated with more attention that

usually is the case in worshipping congregations. A lowly state is most favourable for inward

peace and for growth in holiness. God would give to all believers riches and honours of this

world, if these would do them good, seeing that he has chosen them to be rich in faith, and

made them heirs of his kingdom, which he promised to bestow on all who love him. Consider

how often riches lead to vice and mischief, and what great reproaches are thrown upon God

and religion, by men of wealth, power, and worldly greatness; and it will make this sin appear

very sinful and foolish. The Scripture gives as a law, to love our neighbour as ourselves. This

law is a royal law, it comes from the King of kings; and if Christians act unjustly, they are

convicted by the law as transgressors. To think that our good deeds will atone for our bad

deeds, plainly puts us upon looking for another atonement. According to the covenant of

works, one breach of any one command brings a man under condemnation, from which

no obedience, past, present, or future, can deliver him. This shows us the happiness of those

that are in Christ. We may serve him without slavish fear. God's restraints are not a bondage,

but our own corruptions are so. The doom passed upon impenitent sinners at last, will be

judgment without mercy. But God deems it his glory and joy, to pardon and bless those

who might justly be condemned at his tribunal; and his grace teaches those who partake of

his mercy, to copy it in their conduct.

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Verses 14–26

Those are wrong who put a mere notional belief of the gospel for the whole of evangel-

ical religion, as many now do. No doubt, true faith alone, whereby men have part in Christ's

righteousness, atonement, and grace, saves their souls; but it produces holy fruits, and is

shown to be real by its effect on their works; while mere assent to any form of doctrine, or

mere historical belief of any facts, wholly differs from this saving faith. A bare profession

may gain the good opinion of pious people; and it may procure, in some cases, worldly good

things; but what profit will it be, for any to gain the whole world, and to lose their souls?

Can this faith save him? All things should be accounted profitable or unprofitable to us, as

they tend to forward or hinder the salvation of our souls. This place of Scripture plainly

shows that an opinion, or assent to the gospel, without works, is not faith. There is no way

to show we really believe in Christ, but by being diligent in good works, from gospel motives,

and for gospel purposes. Men may boast to others, and be conceited of that which they really

have not. There is not only to be assent in faith, but consent; not only an assent to the truth

of the word, but a consent to take Christ. True believing is not an act of the understanding

only, but a work of the whole heart. That a justifying faith cannot be without works, is shown

from two examples, Abraham and Rahab. Abraham believed God, and it was reckoned unto

him for righteousness. Faith, producing such works, advanced him to peculiar favours. We

see then, ver. #(24), how that by works a man is justified, not by a bare opinion or profession,

or believing without obeying; but by having such faith as produces good works. And to have

to deny his own reason, affections, and interests, is an action fit to try a believer. Observe

here, the wonderful power of faith in changing sinners. Rahab's conduct proved her faith

to be living, or having power; it showed that she believed with her heart, not merely by an

assent of the understanding. Let us then take heed, for the best works, without faith, are

dead; they want root and principle. By faith any thing we do is really good; as done in

obedience to God, and aiming at his acceptance: the root is as though it were dead, when

there is no fruit. Faith is the root, good works are the fruits; and we must see to it that we

have both. This is the grace of God wherein we stand, and we should stand to it. There is

no middle state. Every one must either live God's friend, or God's enemy. Living to God, as

it is the consequence of faith, which justifies and will save, obliges us to do nothing against

him, but every thing for him and to him.

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Chapter 3

Chapter Outline

(

1–12)Cautions against proud behaviour, and

the mischief of an unruly tongue.

(13–18)The excellence of heavenly wisdom, in

opposition to that which is worldly.

Verses 1–12

We are taught to dread an unruly tongue, as one of the greatest evils. The affairs of

mankind are thrown into confusion by the tongues of men. Every age of the world, and

every condition of life, private or public, affords examples of this. Hell has more to do in

promoting the fire of the tongue than men generally think; and whenever men's tongues

are employed in sinful ways, they are set on fire of hell. No man can tame the tongue without

Divine grace and assistance. The apostle does not represent it as impossible, but as extremely

difficult. Other sins decay with age, this many times gets worse; we grow more froward and

fretful, as natural strength decays, and the days come on in which we have no pleasure.

When other sins are tamed and subdued by the infirmities of age, the spirit often grows

more tart, nature being drawn down to the dregs, and the words used become more passion-

ate. That man's tongue confutes itself, which at one time pretends to adore the perfections

of God, and to refer all things to him; and at another time condemns even good men, if they

do not use the same words and expressions. True religion will not admit of contradictions:

how many sins would be prevented, if men would always be consistent! Pious and edifying

language is the genuine produce of a sanctified heart; and none who understand Christianity,

expect to hear curses, lies, boastings, and revilings from a true believer's mouth, any more

than they look for the fruit of one tree from another. But facts prove that more professors

succeed in bridling their senses and appetites, than in duly restraining their tongues. Then,

depending on Divine grace, let us take heed to bless and curse not; and let us aim to be

consistent in our words and actions.

Verses 13–18

These verses show the difference between men's pretending to be wise, and their being

really so. He who thinks well, or he who talks well, is not wise in the sense of the Scripture,

if he does not live and act well. True wisdom may be know by the meekness of the spirit

and temper. Those who live in malice, envy, and contention, live in confusion; and are liable

to be provoked and hurried to any evil work. Such wisdom comes not down from above,

but springs up from earthly principles, acts on earthly motives, and is intent on serving

earthly purposes. Those who are lifted up with such wisdom, described by the apostle James,

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is near to the Christian love, described by the apostle Paul; and both are so described that

every man may fully prove the reality of his attainments in them. It has no disguise or deceit.

It cannot fall in with those managements the world counts wise, which are crafty and

guileful; but it is sincere, and open, and steady, and uniform, and consistent with itself. May

the purity, peace, gentleness, teachableness, and mercy shown in all our actions, and the

fruits of righteousness abounding in our lives, prove that God has bestowed upon us this

excellent gift.

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Chapter 4

Chapter Outline

(

1–10)Here are cautions against corrupt affec-

tions, and love of this world, which is

enmity to God.

(11–17)Exhortations to undertake no affairs of

life, without constant regard to the will

and providence of God.

Verses 1–10

Since all wars and fightings come from the corruptions of our own hearts, it is right to

mortify those lusts that war in the members. Wordly and fleshly lusts are distempers, which

will not allow content or satisfaction. Sinful desires and affections stop prayer, and the

working of our desires toward God. And let us beware that we do not abuse or misuse the

mercies received, by the disposition of the heart when prayers are granted When men ask

of God prosperity, they often ask with wrong aims and intentions. If we thus seek the things

of this world, it is just in God to deny them. Unbelieving and cold desires beg denials; and

we may be sure that when prayers are rather the language of lusts than of graces, they will

return empty. Here is a decided warning to avoid all criminal friendships with this world.

Worldly-mindedness is enmity to God. An enemy may be reconciled, but “enmity” never

can be reconciled. A man may have a large portion in things of this life, and yet be kept in

the love of God; but he who sets his heart upon the world, who will conform to it rather

than lose its friendship, is an enemy to God. So that any one who resolves at all events to be

upon friendly terms with the world, must be the enemy of God. Did then the Jews, or the

loose professors of Christianity, think the Scripture spake in vain against this worldly-

mindedness? or does the Holy Spirit who dwells in all Christians, or the new nature which

he creates, produce such fruit? Natural corruption shows itself by envying. The spirit of the

world teaches us to lay up, or lay out for ourselves, according to our own fancies; God the

Holy Spirit teaches us to be willing to do good to all about us, as we are able. The grace of

God will correct and cure the spirit by nature in us; and where he gives grace, he gives an-

other spirit than that of the world. The proud resist God: in their understanding they resist

the truths of God; in their will they resist the laws of God; in their passions they resist the

providence of God; therefore, no wonder that God resists the proud. How wretched the

state of those who make God their enemy! God will give more grace to the humble, because

they see their need of it, pray for it are thankful for it, and such shall have it. Submit to God,

ver. #(7). Submit your understanding to the truth of God; submit your wills to the will of

his precept, the will of his providence. Submit yourselves to God, for he is ready to do you

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good. If we yield to temptations, the devil will continually follow us; but if we put on the

whole armour of God, and stand out against him, he will leave us. Let sinners then submit

to God, and seek his grace and favour; resisting the devil. All sin must be wept over; here,

in godly sorrow, or, hereafter, in eternal misery. And the Lord will not refuse to comfort

one who really mourns for sin, or to exalt one who humbles himself before him.

Verses 11–17

Our lips must be governed by the law of kindness, as well as truth and justice. Christians

are brethren. And to break God's commands, is to speak evil of them, and to judge them,

as if they laid too great a restraint upon us. We have the law of God, which is a rule to all;

let us not presume to set up our own notions and opinions as a rule to those about us, and

let us be careful that we be not condemned of the Lord. “Go to now,” is a call to any one to

consider his conduct as being wrong. How apt worldly and contriving men are to leave God

out of their plans! How vain it is to look for any thing good without God's blessing and

guidance! The frailty, shortness, and uncertainty of life, ought to check the vanity and pre-

sumptuous confidence of all projects for futurity. We can fix the hour and minute of the

sun's rising and setting to-morrow, but we cannot fix the certain time of a vapour being

scattered. So short, unreal, and fading is human life, and all the prosperity or enjoyment

that attends it; though bliss or woe for ever must be according to our conduct during this

fleeting moment. We are always to depend on the will of God. Our times are not in our own

hands, but at the disposal of God. Our heads may be filled with cares and contrivances for

ourselves, or our families, or our friends; but Providence often throws our plans into confu-

sion. All we design, and all we do, should be with submissive dependence on God. It is

foolish, and it is hurtful, to boast of worldly things and aspiring projects; it will bring great

disappointment, and will prove destruction in the end. Omissions are sins which will be

brought into judgment, as well as commissions. He that does not the good he knows should

be done, as well as he who does the evil he knows should not be done, will be condemned.

Oh that we were as careful not to omit prayer, and not to neglect to meditate and examine

our consciences, as we are not to commit gross outward vices against light!

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Chapter 5

Chapter Outline

(

1–6)The judgments of God denounced

against rich unbelievers.

(7–11)Exhortation to patience and meekness

under tribulations.

(12–18)Cautions against rash swearing Prayer

recommended in afflictive and prosper-

ous circumstances, Christians to confess

their faults to each other.

(19, 20)The happiness of being the means of

the conversion of a sinner.

Verses 1–6

Public troubles are most grievous to those who live in pleasure, and are secure and

sensual, though all ranks suffer deeply at such times. All idolized treasures will soon perish,

except as they will rise up in judgment against their possessors. Take heed of defrauding

and oppressing; and avoid the very appearance of it. God does not forbid us to use lawful

pleasures; but to live in pleasure, especially sinful pleasure, is a provoking sin. Is it no harm

for people to unfit themselves for minding the concerns of their souls, by indulging bodily

appetites? The just may be condemned and killed; but when such suffer by oppressors, this

is marked by God. Above all their other crimes, the Jews had condemned and crucified that

Just One who had come among them, even Jesus Christ the righteous.

Verses 7–11

Consider him that waits for a crop of corn; and will not you wait for a crown of glory?

If you should be called to wait longer than the husbandman, is not there something more

worth waiting for? In every sense the coming of the Lord drew nigh, and all his people's

losses, hardships, and sufferings, would be repaid. Men count time long, because they

measure it by their own lives; but all time is as nothing to God; it is as a moment. To short-

lived creatures a few years seem an age; but Scripture, measuring all things by the existence

of God, reckons thousands of years but so many days. God brought about things in Job's

case, so as plainly to prove that he is very pitiful and of tender mercy. This did not appear

during his troubles, but was seen in the event, and believers now will find a happy end to

their trials. Let us serve our God, and bear our trials, as those who believe that the end will

crown all. Our eternal happiness is safe if we trust to him: all else is mere vanity, which soon

will be done with for ever.

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Verses 12–18

The sin of swearing is condemned; but how many make light of common profane

swearing! Such swearing expressly throws contempt upon God's name and authority. This

sin brings neither gain, nor pleasure, nor reputation, but is showing enmity to God without

occasion and without advantage It shows a man to be an enemy to God, however he pretends

to call himself by his name, or sometimes joins in acts of worship. But the Lord will not hold

him guiltless that taketh his name in vain. In a day of affliction nothing is more seasonable

than prayer. The spirit is then most humble, and the heart is broken and tender. It is necessary

to exercise faith and hope under afflictions; and prayer is the appointed means for obtaining

and increasing these graces. Observe, that the saving of the sick is not ascribed to the

anointing with oil, but to prayer. In a time of sickness it is not cold and formal prayer that

is effectual, but the prayer of faith. The great thing we should beg of God for ourselves and

others in the time of sickness is, the pardon of sin. Let nothing be done to encourage any

to delay, under the mistaken fancy that a confession, a prayer, a minister's absolution and

exhortation, or the sacrament, will set all right at last, where the duties of a godly life have

been disregarded. To acknowledge our faults to each other, will tend greatly to peace and

brotherly love. And when a righteous person, a true believer, justified in Christ, and by his

grace walking before God in holy obedience, presents an effectual fervent prayer, wrought

in his heart by the power of the Holy Spirit, raising holy affections and believing expectations

and so leading earnestly to plead the promises of God at his mercy-seat, it avails much. The

power of prayer is proved from the history of Elijah. In prayer we must not look to the

merit of man, but to the grace of God. It is not enough to say a prayer, but we must pray in

prayer. Thoughts must be fixed, desires must be firm and ardent, and graces exercised. This

instance of the power of prayer, encourages every Christian to be earnest in prayer. God

never says to any of the seed of Jacob, Seek my face in vain. Where there may not be so much

of miracle in God's answering our prayers, yet there may be as much of grace.

Verses 19, 20

It is no mark of a wise or holy man, to boast of being free from error, or to refuse to

acknowledge an error. And there is some doctrinal mistake at the bottom of every practical

mistake. There is no one habitually bad, but upon some bad principle. This is conversion;

to turn a sinner from the error of his ways, not merely from one party to another, or from

one notion and way of thinking to another. There is no way effectually and finally to hide

sin, but forsaking it. Many sins are hindered in the party converted; many also may be so

in others whom he may influence. The salvation of one soul is of infinitely greater importance

than preserving the lives of multitudes, or promoting the welfare of a whole people. Let us

in our several stations keep these things in mind, sparing no pains in God's service, and the

event will prove that our labour is not in vain in the Lord. For six thousand years He has

been multiplying pardons, and yet his free grace is not tired nor grown weary. Certainly

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Divine mercy is an ocean that is ever full and ever flowing. May the Lord give us a part in

this abundant mercy, through the blood of Christ, and the sanctification of the Spirit.

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