Notes on the Old and New Testaments

13 Go to now, ye that say, Today or to-morrow we will go into such a city, and continue there a

year, and buy and sell, and get gain: 14 Whereas, ye know not what

troduces a new subject, and refers to another fault which was doubtless prevalent among them, as it is every where, that of a presumptuous confidence respecting the future, or of forming plans stretching into the future, "without any proper sense of the uncertainty of life, and of our absolute dependence on God. The phrase "go to now" ("Aye vvv) is a phrase designed to arrest attention, as if there were something that demanded their notice, and especially, as in this case, with the implied thought that that to which the attention is called is wrong. See chap. v. 1. Comp. Gen. xi. 7; Isa. i. 18. H Ye that say. You that form your plans in this manner, or that speak thus confidently of what you will do in the future. The word say here probably refers to what was in their thoughts, rather than to what was openly expressed. H To-day or to-morrow we will go into such a city. That is, they say this without any proper sense of the uncertainty of life, and of their absolute dependence on God. ^ And continue there a year. Fixing a definite time; designating the exact period during which they would remain, and when they would leave, without any reference to the will of God. The apostle undoubtedly means to refer to this as a mere specimen of what he would reprove. It can not be supposed that he refers to this single case alone as wrong. All plans are wrong that are formed in the same spirit. "The practice to which the apostle here alludes," says the editor of the Pictorial Bible, "is very common in the East to this day, among a very respectable and intelligent class of merchants. They convey the products of one place to some distant city, where they remain until they have disposed of their own goods, and have purchased others suitable for another distant market; and thus the operation is repeated, until, after a number of years, the trader is enabled to return prosperously to his home. Or, again, a shopkeeper or a merchant takes only the first step in this process— conveying to a distant town, where the best purchases of his j own line are to be made, such goods | as are likely to realize a profit, and returning, without any farther step, with a stock for his own concern. These operations are seldom very rapid, as the adventurer likes to wait opportunities for making advantageous bargains; and sometimes opens a shop in the place to which he comes, to sell by retail the goods which he has bought." The practice is common in India. See Roberts's Oriental Illustrations. H And buy and sell, and get. gain. It is not improbable that there is an allusion here to the commercial habits of the Jews at the time when the apostle wrote. Many of them were engaged in foreign traffic, and for this purpose made long journeys to distant trading cities, as Alexandria, Antioch, Ephesus, Corinth, etc. Bloomfield.

14. Whereas, ye know not what shall be on the morrow. They formed their plans as if they knew; the apostle says it could not be known. They had no means of ascertaining what would occur: whether they would live or die; whether they would be prospered, or would be overwhelmed with adversity. Of the truth of the remark made by the apostle here, no one can doubt; but it is amazing how men act as if it were false. We have no power of penetrating the future so as to be able to determine what will occur in a single day or a single hour, and yet we are almost habitually forming our plans as if we saw with certainty all that is to happen. The classic writings abound with beautiful expressions respecting the uncertainty of the future, and the folly of forming our plans as if it were known to us. Many of those passages, some of them almost precisely in the words of James, may be seen in Grotius and Pricaeus, in loc. Such passages occur in Anacrcon, Euripides, Menandcr, Seneca, Horace, and others, suggesting an obvious but much -neglected thought that the future is to us all unknown. Man can not penetrate it, and his plans of life should be formed in view of the possibility that his life may be suddenly cut off, and consequently all his plans should be formed so that he may be habitually prepared fo r a h igh e r wo rid. If For what is your

shall oe on the morrow: For what is your life? It * is even a vapour, ° that appeareth for a little time, and then vanisheth away.

15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.

16 But now ye rejoice in your

life? All your plans must depend of course on the continuance of your life; but what a frail and uncertain thing is that! How transitory and evanescent as a basis on which to build any plans for the future! Who can calculate on the permanence of a vapor? Who can build any solid hopes on a mist? H It is even a vapor. Marg., For it is. The margin is the more correct rendering. The previous question had turned the attention to life as something peculiarly frail, and as of such a nature that no calculation could be based on its permanence. This expression gives a reason for that, to wit, that it is a mere vapor. The word vapor (uT/nh) means a mist, an exhalation, a smoke; such a vapor as we see ascending from a stream, or as lies on the mountain side in the morning, or as floats for a little time in the air, but which is dissipated by the rising sun, leaving not a trace behind. The comparison of life with a vapor is common, and is as beautiful as it is just. Job says —

Oh, remember that my life is wind; Mine eye shall no more see good.

Job vii. 7. So the Psalmist— For he remembered that they were but flesh; A wind that passeth away, aud cometh not again.

10, 11. 1[ And then vanisheth away. Wholly disappears. Like the dissipated vapor, it is entirely gone. There is no remnant, no outline, nothing that reminds us that it ever was. So of life. Soon it disappears altogether. The works of art that man has made, the house that he has built, -or the book that he has written, remain for a little time, but the life has gone. There is nothing of it remaining—any more than there is of the vapor which in the morning climbed silently up the mountain side. The animating principle has vanished forever. On such a frail and evanescent thing who can build any substantial hopes?

15. For that ye ought to say. Instead of what you do say, " we will go into such a city," you ought rather to recognize your absolute dependence on God, and feel that life and success are subject to his will. The meaning is not that we ought always to be saying that in so many words, for this might become a mere ostentatious form, offensive by constant unmeaning repetition; but we are, in the proper way, to recognize our dependence on him, and to form all our plans with reference to his will. Tf If the Lord will, etc. This is proper, because we are wholly dependent on him for life, and as dependent on him for success. He alone can keep us, and he only can make our plans prosperous. In a thousand ways he can thwart our best-laid schemes, for all things are under his control. We need not travel far in life to see how completely all that we have is in the hands of God, or to learn how easily he can frustrate our best-laid schemes if he please. There is nothing on which the success of our plans depends over which he has not absolute control; there is nothing, therefore, on which we can base the assurance of success but his favor.

16. But now ye rejoice in your boastings. That is, p ix) b ably, in your boastings of what you can do; your reliance on your own skill and sagacity. You form your plans for the future as if with consummate wisdom, and are confident of success. You do not anticipate a failure; you do not see how plans so skillfully formed can fail. You form them as if you were certain that you would live; as if secure from the numberless casualties which may defeat your schemes. *HAll such rejoicing is evil. It is founded on a wrong view of yourselves and of what may occur. It shows a spirit forgetful of your dependence on God; forgetful of the uncertainty of life; forgetful of the many ways by which the best-laid plans may be defeated. We should never boast of any wisdom or skill in regard to the future. A day, an hour may defeat our best-

boastings: all such rejoicing is evil. 17 Therefore" to him that knoweth to do good, and doeth it not, to him it is sin.

concerted plans, and show us that we have, not the slightest power to control coming events.

17. Therefore to him that knoweth to do good, and doeth it not, to him it is sin. That is, he is guilty of sin it he do not do it. Cotton Mather adopted it as a principle of action, " that the ability to do good in any case imposes an obligation to do it." The proposition in the verse before us is of a general character, but probably the apostle meant that it should refer to the point specified in the previous verses— the forming of plans respecting the future. The particular meaning, then, would be, " that he who knows what sort of views he should take in regard to the future, and how he should form his plans in view of the uncertainty of life, and still does not do it, but goes on recklessly, forming his plans boastingly and confident of success, is guilty of sin against God." Still, the proposition will admit of a more general application. It is universally true that if a man know what is right, and does not do it, he is guilty of sin. Luke xii. 47. If he understand what his duty is; if he have the means of doing good to others; if by his name, his influence, his wealth, he can promote a good cause; if he can, consistently with other duties, relieve the distressed, the poor, the prisoner, the oppressed; if he can send the Gospel to other lands, or can wipe away the tear of the mourner; if he havetalents by whichhe canliftavoice that shall be heard in favor of temperance, chastity, liberty, and religion, lie is under obligations to do it; and if, by indolence, or avarice, or selfishness, or the dread of the loss of popularity, he do not do it, he is guilty of sin before God. No man can be released from the obligation to do good to the extent of his ability; no one should desire to be. The highest privilege conferred on a mortal, besides that of securing the salvation of his own soul, is that of doing good to others — of alleviating sorrow, instructing ignorance, raising up the bowed down, comforting those that mourn, delivering the wronged and the oppressed, supplying the wants D2 of the needy, guiding inquirers into the way of truth, and sending liberty, knowledge, and salvation around the world. If a man do not do this when he has the means, he sins against his own soul, against humanity, and against his Maker; if he do it cheerfully and to the extent of his means, it likens him more than any thing else to God.

The subjects which are introduced in this chapter are the following:

I. An address to rich men, and a severe condemnation of the manner in which they lived. Ver. 1-6. There have been various opinions in regard to the persons here referred to. (1.) Some have supposed that the address is to unbelieving Jews, and that the punishment which the apostle threatens was that which was about to be brought on the nation by the Roman armies. But, as Benson well observes, it can hardly be supposed that the apostle expected that his letter would be read by the Jews, and it is not probable, therefore, that he would in this manner directly address them. (2.) Another opinion has been, that this, like the rest of the epistle, is addressed to professed Christians who had been Jews, and that the design is to reprove faults which prevailed among them. It is not supposed, indeed, by those who hold this opinion, that all of those who were rich among them were guilty of the sins here adverted to, nor even that those sins were very prevalent among them. The rebuke would be proper if the sins here referred to existed at all, and were practiced by any who bore the Christian name. As to any improbability that professed Christians would be guilty of these faults, it might be remarked that the period has been rare, if it occur at all, in which all that is here said of "rich men" would not be applicable to some members of the Church. Certainly it is applicable in all those countries where slavery prevails; in countries where religion is allied to the state; in all places where the mass are poor and the few are rich. It would be difficult now to find any extended Church on earth in relation to which the denunciation here would not be applicable to some of its members. But still it can hardly be supposed that men were tolerated in the Church, in the times of the apostles, who were guilty of the oppressions and wrongs here referred to, or who lived in the manner here specified. It is true, indeed, that such men have been, and are still found, in the Christian Church; but we should not, without the clearest proof, suppose that such cases existed in the times of the apostles. (3.) The correct opinion, therefore, seems to be, that the design of the apostle in this chapter was to encourage and strengthen Christians who were poor, and who were oppressed by rich men who were not members of the Church; to impart consolation to those who, under the exactions of such men, were suffering wrong. In doing this, nothing would be more natural than for him first to declare his views in regard to those who were guilty of these wrongs, and who made use of the power which wealth gave to injure those in the humble walks of life. This he does iR the form of an address to rich men — not perhaps expecting that they would see what he had written, but with a design to set before those to whom he wrote, and for whose benefit the statement is made, in a vivid manner, the nature of the wrongs under which they were suffering, and the nature of the punishment which must comeupon those who oppressed them. Nothing would tend more effectually than this to reconcile those to whom he wrote to their own lot, or do more to encourage them to bear their trials with patience. At the same time, nothing would do more to keep them from envying the lot of the rich, or desiring the wealth which was connected with such a mode of life.

II. The apostle exhorts those who were suffering under these wrongs to exercise patience. Ver. 7-11. He encourages them with the hope that the Lord would come; he refers them to the example of the farmer, who waits long for the fruit of the earth; he cautions them against indulging in hard feelings and hard thoughts against others more prospered than they were; he refers them to the prophets and to Job, as examples of patience.

III. He adverts to a fault among them on the subject of swearing. Ver. 12. This subject is introduced here apparently because they were in danger, through impatience,of expressing themselves in a severe manner, and even of uttering imprecations on those wrho oppressed them. To guard against this, he exhorts them to control their temper, and to confine themselves in their conversation to a simple affirmative or denial.

IV. He refers to the case of those who were sick and afflicted among them, and directs them what to do. Ver. 14-16. The duty of those who were sick was prayer— as the duty of those who were in health and prosperity was praise. The afflicted were to pray; the sick were to call for the elders of the Church, who were to pray over them, and to anoint them with oil in the name of the Lord, not as " extreme unction," or with a view to their dying, but with a view to their living. To encourage them thus to call in the aid of praying men, he refers them to an illustrious instance of the power of prayer in the case of Elijah.

V. In the close of the chapter and of the epistle, the apostle adverts to the possibility that some among them might err from the truth, and urges the duty of endeavoring to convert such. Vs. 19, 20. To encourage them to do this, he states the important consequences which would follow where such an effort would be successful. He who should do this would have the satisfaction of saving a soul from death, and would hide from the universe a multitude of sins, which otherwise, in the case of the erring brother, could not but have been exposed in the great day of judgment.

1. Go to now. See Notes on chap. iv. 13. If Ye rich men. Not all rich men, but only that class of them who are specified as unjust and oppressive. There is no sin in merely being rich; where sin exists peculiarly among the rich, it arises from the manner in which wealth is acquired, the spirit which it tends to engender in the heart, and the way in which it is used. See Notes on Luke vi. 24; 1 Tim. vi. 9. H Weep and howl. Gr., " Weep howling." This would be expressive of very deep distress. The language is intensive in a high degree, showing that the calamities which were coming upon them were not only such as

GO to now, ye rich a men, weep and howl for your miseries that shall come upon you.

2 Your riches h arc corrupted, and your garments are moth-eaten.c

3 Your gold and silver is cankered; and the rust of them shall

would produce tears, but tears accompanied with loud lamentations. In the East it is customary to give expression to deep sorrow by loud outcries. Comp. Isa. xiii. 6; xiv. 31; xv. 2; xvi. 7; Jer. iv. 8; xlvii. 2; Joel i. 5. ^For your miseries that shall eorne upon you. Many expositors, as Benson, Whitby, Macknight, and others, suppose that this refers to the approaching destruction of Jerusalem by the Romans, and to the miseries which would be brought in the siege upon the Jewish people, in which the rich would be the peculiar objects of cupidity and vengeance. They refer to passages in Josephus which describe particularly the sufferings to which the rich were exposed: the searching of their houses by the zealots; and the heavy calamities which came upon them and their families. But there is no reason to suppose that the apostle referred particularly to those events. The poor as well as the rich suffered in that siege, and there were no such special judgments then brought upon the rich as to show that they were the marked objects of the divine displeasure. It is much more natural to suppose that the apostle means to say that such men as he here refers to exposed themselves always to the wrath of God, and that they had great reason to weep in the anticipation of his vengeance. The sentiments here expressed by the apostle are not applicable merely to the Jews of his time. If there are any men who have special reason to dread the wrath of God at all times, it is just the class here referred to.

2. Your riches are coirupted. The word here rendered corrupted (ai'nrw), does not occur elsewhere in the New Testament. It means, to cause to rot, to corrupt, to destroy. The reference here is to their hoarded treasures; and the idea is that they had accumulated more than they needed for their own use, and that, instead of distributing them to do good to others, or employing them in any useful way, they kept 1 hem until they rotted or spoiled. It is to be remembered that a considerable part of the treasures which a man in the East would lay up consisted of perishable materials, as garments, grain, oil, etc. Such articles of property were often stored up, with the expectation that they would furnish a supply for many years, in case of the

Erevalence of famine or wars. Comp. uke xii. 18, 19. A suitable provision for the time to come can not be forbidden, but the reference here is to cases in which great quantities had been laid up, perhaps while the poor were suffering, and which were kept until they became worthless. T[ Your garments are moth-eaten. The same idea substantially is expressed here in another form. As the fashions in the East did not change as they do with us, wealth consisted much in the garments that were laid up for show or for future use. See Notes on Matt. vi. 19. Q. Curtius says that when Alexander the Great was going to take Persepolis, the riches of all Asia were gathered there together, which consisted not only of a great abundance of gold and silver, but also of garments. Lib. vi., c. 5. Horace tells us that when Lucullus the Roman was asked if he could lend a hundred garments for the theatre, he replied that he had five thousand in his house, of which they were welcome to take part or all. Of course, such property would be liable to be moth-eaten; and the idea here is that they had amassed a great amount of this kind of property which was useless to them, and which they kept until it became destroyed. 3. Your gold and silver is cankered. That is, that you have heaped together, by injustice and fraud, a large amount, and have kept it from those to whom it is due (ver. 4), until it has become corroded. The word rendered is cankered (/cortwrai), does not occur elsewhere in the New Testament. It properly means to cause to rust; to rust out (Pass.); to be corroded with rust (Itobinson); to be spotted with rust. It is true that gold and silver do not properly rust or become oxidized, and that they will not be corroded like iron and steel; but by being kept long in a damp place they be a witness against you, and shall eat your flesh as it were fire. Ye have heaped "treasure together for the last days.

4 Behold, the hire b of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of

will contract a dark color, resembling rust in appearance. This seems to be the idea in the mind of the apostle. He speaks of gold and silver as they appear after having been long laid up without use; and undoubtedly the word which he uses here is one which would to an ancient have expressed that idea as well as the mere literal idea of the rusting or oxidizing of metals. There is no reason to suppose that the word was then used in the strict chemical sense of rusting, for there is no reason to suppose that the nature of oxidization was then fully understood. If And the rust of them. Another word is used here — to*. This properly denotes something sent out or emitted (from %m*i\ and is applied to a missile weapon, as an arrow; to poison, as emitted from the tooth of a serpent; and to rust, as it seems to be emitted from metals. The word refers to the dark discoloration which appears on gold and silver when they have remained long without use. II Shall be a witness against you. That is, the rust or discoloration will bear testimony against you that the money is not used as it should be, either in paying those to whom it is due, or in doing good to others. Among* the ancients, the gold and silver which any one possessed was laid up in some secret and safe place. Comp. Notes on Isa. xlv. 3. There were no banks then in which money might be deposited; there were few ways of investing money so as to produce regular interest; there were no corporations to employ money in joint operations; it was not very common to invest money in the purchase of real estate; and stocks and mortgages were little known. ^ And shall eat your flesh as it were fire. This can not be taken literally. It must mean that the effect would be as if it should corrode or consume their very flesh; that is, the fact of their laying up treasures would be followed by painful consequences. The thought is very striking, and the language in which it is conveyed is singularly bold and energetic. The meaning is, that the effect of thus heaping up treasure would be as corroding as fire in the flesh. The reference is to the punishment which God would bring on them for their avarice and injustice — effects that will come on all now for the same offenses. *H Ye have heaped treasure together for the last days. The day of judgment; the closing scenes of this world. You have been heaping up treasure; but it will be treasure of a different kind from what you supposed. It is treasure not laid up for ostentation, or luxury, or use in future life, but treasure the true worth of which will be seen at the judgment day. So Paul speaks of " treasuring up wrath against the day of wrath, and revelation of the righteous judgment of God." Eom. ii. 5. There are many who suppose that they are accumulating property that may be of use to them, or that may secure them the reputation of possessing great wealth, who are in fact accumulating a most fearful treasure against the day of final retribution. Every man who is rich should examine himself closely to see whether there is any thing in the manner in which he has gained his property, or in which he now holds it, that will expose him to the wrath of God in the last day. That on which he so much prides "himself may yet bring down on him the vengeance of heaven; and in the day of judgment he may curse his own madness and folly in wasting his probation in efforts to amass property.

4. Behold, the hire of the laborers who have reaped down your fields. In the previous verses the form of the sin which the apostle specified was that they had hoarded their property. He now states another form of their guilt, that, while doing this, they had withheld what was due to the very laborers who had cultivated their fields, and to whose labor they were indebted for what they had. The phrase "who have reaped down your fields" is used to denote labor in general. This particular thing is specified, perhaps, because the reaping of the harvest seems to be more immediately connected with the accumulation of property. What is said hero, however, will apply to all kinds of labor. It may be remarked also that the sin condemned here is one that may exist not only in reference to those who are hired to cultivate a farm, but to all in our employ — to day-laborers, to mechanics, to seamen, etc. It will apply, in an eminent degree, to those who lnfld others in slavery, and who live by their unrequited toil. The very essence of slavery is that the slave shall produce by his labor so much more than he receives for his own maintenance as to support the master and his family in indolence. The slave is to do the work which the master would otherwise be obliged to do; the advantage of the system is supposed to be that the master is not under a necessity of laboring at all. The amount which the slave receives is not presumed to be what is a fair equivalent for what he does, or what a freeman could be hired for, but so much less than his labor is fairly worth as to be a source of so much gain to the master. If slaves were fairly compensated for their labor; if they received what was understood to be a ]nst price for what they do, or what they would be willing to bargain for if they were free, the system would at once come to an end. No owner of a slave would keep him if he did not suppose that out of his unrequited toil he might make money, or might he relieved himself from the necessity of labor, lie who hires a freeman to reap down his fields pays what the freeman regards as a fair equivalent for what he docs; he who employs a slave does not give what the slave would regard as an equivalent, and expects that what he gives will be so much less than an equivalent that he may be free alike from the necessity of labor and of paying him what he has fairly earned. The very essence of slavery, therefore, is fraud; and there is nothing to which the remarks of the apostle here are more applicable than to that^ unjust and oppressive system. 1 Which is of you kept back by fraud. The Greek word here used (rnroa-Ttptu>) is rendered defraud in Mark x. 10; 1 Cor. vi. 7, 8; vii. 5; and destitute in 1 Tim. vi. 5. It occurs nowhere else, except in the passage before us. It means to deprive of, with the notion that that to which it is applied was due to one, or that he had a claim on it. The fraud referred to in keeping it back may be any thing by which the payment is withheld or the claim evaded— whether it be mere neglect to pay it; or some advantage taken in making the bargain; or some evasion of tlie law; or vexatious delay; i or such superior power that he to whom it is due can not enforce the payment; or such a system that he to whom it is fairly due is supposed in the laws to have no rights, and to be incapable of suing or being sued. Any one of these things would come under the denomination of fraud. 1 Crieth. That is, cries out to God for puuishment. The voice of this wrong goes up to heaven. ^ And the cries of them which have reaped are entered into the ears of the Lord of ISabaoth. That is, he hears them, and he will attend to their cry. Comp. Exod. xxii. 27. They are oppressed and wa-onged; they have none to regard their cry on earth and to redress their wrongs, and they go and appeal to that God who will regard their cry, and who will avenge them. On the phrase "Lord of Sabaoth," or Lord of hosts, for so the word Sabaoth means, see Notes on Isa. i. 9, and Rom. ix. 29.. Perhaps by the use of the word here it is implied that the God to whom they cry — the mighty Ruler of all worlds — is able to vindicate them. It may be added that the cry of the oppressed and the wronged' is going up constantly from all parts of the earth, and is always heard by God. In his own time he will come forth to vindicate the oppressed and to punish the oppressor. It may be added, also, that if what is here said were regarded as it should be by all men, slavery, as well as other systems of wrong, would soon come to an end. If every where the workman was fairly paid for his earnings; if the slave who cultivates the fields of the rich were properly compensated for his toil; if he received what a freeman would contract to do the work for; if there were no fraud in withholding what he earns, the system of slavery would soon cease in the earth. Now there is no such compensation; but the cry of the oppresse^piillions will continue to go up to heaven, and the period must" come when the system shall cease. Either the master must

tliem which have reaped are entered a into the ears of the Lord of Sabaoth. 5 Ye have lived in pleasure b on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. 6 Ye have condemned and killed

be brought to such a sense of right V that he will be disposed to do justice, and let the oppressed go free; or God will so impoverish the lands where the system prevails as to make all men see that the system is unprofitable and ruinous as compared with free labor; or the oppressed will somehow become so acquainted with their own strength and their rights that they shall arise and assert their freedom; or God will interpose by his power, as he did in Egypt, and set the oppressed free— though it be by bloody wars; or under the prevalence of true religion better views will prevail, and oppressors, turned to God, will relax the yoke of bondage; or God will so bring^ heavy judgments in his holy providence on the oppressors, that the system of slavery will every where come to an end on the earth. Nothing is more certain than that the whole system is condemned by the passage of Scripture before us; that it is contrary to the genuine spirit of Christianity, and that the prevalence of true religion would bring it to an end. Probably all slaveholders feel that to place the Bible in the hands of slaves, and to instruct them to read it, would be inconsistent with the perpetuity of the sjTstem. Yet a system which can not survive the most full and free circulation of the sacred Scriptures must be founded in wrong.

5; Ye have lived in pleasure on the earth. One of the things to which the rich are peculiarly addicted. Their wealth is supposed to be of value because it furnishes them the means of doing this. Comp. Luke xii. 19; xvi. 19. The word translated "lived in pleasure" (Tpvcpdw) occurs only here in the New Testament. It means to live delicately, luxuriously, at ease. There is not in the word essentially the idea of vicious indulgence, but that which characterizes " those who live for enjoyment, i They lived in ease and Ulluence on the avails of the labors of others; they indulged in what gratified the taste, and pleased. the ear and the eye, while those who | contributed the means of this were groaning under oppression. A life of mere indolence and ease, of delicacy and luxury, is nowhere countenanced in the Bible; and even where unconnected with oppression and wrong to others, such a mode of living is regarded as inconsistent with the purpose for which God made man and placed him on the earth. See Luke xii. 19, 20. Every man has high and solemn duties to perform, and there is enough to be done on earth to give employment to every human being, and to fill up every hour in a profitable and useful way. 1 And been wanton. This word now probably conveys to most minds a sense which is not in the original. Our English word is now commonly used in the sense of lewd, lustful, lascivious. It was, however, formerly used in the sense of sportive, joyous, gay, and was applied to any thing that was variable or fickle. The Greek word used here (cr7raT-aXda)), means to live luxuriously or voluptuously. Comp. Notes on 1 Tim. v. 6, where the word is explained. It does not refer necessarily to gross criminal pleasures, though the kind of living here referred to often leads to such indulgences. There is a close connection between what the apostle says here and what he refers to in the previous verses — the oppression of others, and the withholding of what is due to those who labor. Such acts of oppression and wrong are commonly resorted to in order to obtain the means of luxurious living, and the gratification of sensual pleasures. In all countries where slavery exists, the things here referred to are found in close connection. The fraud and wrong by which the reward of hard toil Is withheld from the slave is connected with indolence and sensual indulgence on the part of the master, ^f Ye have nourished your hearts. Or, yourselves — the word hearts here being equivalent to themselves. The meaning is, that they appeared to have been fattening themselves, like stall-fed beasts, for the day of slaughter. As cattle are carefully fed, and the just; and lie doth not resist you.

7 ' Be patient therefore, brethren, unto the coming of the Lord. Be-

are fattened with a view of their being slaughtered, so they seemed to have been fattened for the slaughter that was to come on them — the day of vengeance. Thus many now live. They do no work; they contribute nothing to the good of society; they are mere consumers— -fruges consumerenati; and, like stall-fed cattle, they seem to live only with reference to the day of slaughter, and to the recompense which awaits them after death. 1 As in a day of slaughter. There has been much variety in the interpretation of this expression. Robinson (Lex.) renders it, " like beasts in the day of slaughter, without care or forethought. ' ' Rosenmiiller (Morgenland) supposes that it means as in a festival; referring, as he thinks, to the custom among the ancients of having a feast, when a part of the animal was consumed in sacrifice, and the rest was eaten by the worshipers. So Benson. On such occasions indulgence was given to appetite almost without limit, and the idea according to this would be that they had given themselves up to a life of pampered luxury. But probably the more correct idea is, that they had fattened themselves as for the day of destruction; that is, as animals are fattened for slaughter. They lived only to eat and drink, and to enjoy themselves. But, by such a course, they were as certainly preparing for perdition as cattle were prepared to be killed by being stall-fed.

6. Ye have condemned and killed the just, rou SLkulov — the just one, or the just man— for the word used is in the singular number. This may either refer to the condemnation and crucifixion of Christ — meaning that their conduct toward his people had been similar to the treatment of the Saviour, and was in fact a condemnation and crucifixion of him afresh; or that by their rejection of him, in order to live in si% they in fact condemned him and his religion; or that they had condemned and killed the just man — meaning that they had persecuted those who were Christians; or that by their harsh treatment of others, in withholding what was due to them, they had deprived them of the means of subsistence, and had, as it were, killed the righteous. Probably the true meaning is, that it was one of their characteristics that they had been guilty of wrong toward good men. Whether it refer, however, to any particular act of violence, or to such a course as would wear out their lives by a system of oppression, injustice, and fraud, can not now be determined. If And he doth not resist you. Some have supposed that this refers to God, meaning that he did not oppose them; that is, that he bore with them patiently while they did it. Others suppose that it should be read as a question — "and doth he not resist you?"— meaning that God would oppose them and punish them for their acts of oppression and wrong. But probably the true reference is to the " just man" whom they condemned and killed; meaning that they were so powerful that all attempts to resist them would be vain, and that the injured and oppressed could do nothing but submit patiently to their acts of injustice and violence. The sense may be either that they could not oppose them — the rich men being so powerful and they who were oppressed so feeble; or that they bore their wrongs with meekness, and did not attempt it. The sins, therefore, condemned in these verses (1-6), and for which it is said the divine vengeance would come upon those referred to, are these four: (1.) That of hoarding up money when it was unnecessary for their real support and comfort, and when they might do so much good with it (comp. Matt. vi. 19). (2.) That of keeping back the wages which was due to those who cultivated their fields; that is, keeping back what would be a fair compensation for their toil — applicable alike to hired men and to slaves; (3.) That of giving themselves up to a life of ease, luxury, and sensual indulgence; and (4.) That of wronging and oppressing good and just men — men, perhaps in humble life, who were unable to vindicate their rights, and who had none to undertake their cause; men who were too feeble to offer successful resistance, or who were restrained by their principles from attempting it. It is needless to say that there are multitudes of such persons now on the earth, and that they have the same reason to dread the divine vengeance which this class had in the time of the apostle James.

7. Be patient therefore, brethren. That is, under such wrongs as the apostle had described in the previous verses. Those whom he addressed were doubtless suffering under those oppressions, and his object was to induce them to bear their wrongs without murmuring and without resistance. One of the methods of doing this was by showing them, in an address to their rich oppressors, that those who injured and wronged them would be suitably punished at the day of judgment, or that their cause was in the hands of God; and another method of doing it was by the direct inculcation of the duty of patience. Comp. Notes on Matt. v. 38-41, 43-45. The margin here is, Be long patient; or, suffer with long patience. The sense of the Greek is, "Be long suffering, or let not your patience be exhausted. Your courage, vigor, and forbearance is not to be short-lived, but is to be enduring. Let it continue as long as there is need of it, even to the coming of the Lord. Then you will be released from sufferings." 1 Unto the coming of the Lord. The coming of the Lord Jesus — either to remove you by death, or to destroy the city of Jerusalem and bring to an end the Jewish institutions, or to judge the world and receive his people to himself. The "coming of the Lord" in any way was an event which Christians were taught to expect, and which would be connected with their deliverance from troubles. As the time of his appearing was not revealed, it was not improper to refer to that as an event that might %)ossibly be near; and as the removal of Christians by death is denoted by the phrase "the coming of the Lord" — that is, his coming to each one of us — it was not improper to speak of death in that view. On the general subject of the expectations entertained among the early Christians of the second advent of the Saviour, see Notes on 1 Cor. xv. 51; 2 Thess. ii. 2, 3. If Behold, the husbandman waiteth for the precious fruit of the earth. The farmer waits patiently for the grain to grow. It requires time to mature the crop, and he does not become impatient. The idea seems to be that we should wait for things to develop themselves in their proper season, and should not be impatient before that season arrives. In due time we may expect the harvest to be ripened. We can not hasten it. We can not control the rain, the sun, the seasons; and the farmer therefore patiently waits until in the regular course of events he has a harvest. So we can not control and hasten the events which are in God's own keeping; and we should patiently wait for the developments of his will, and the arrangements of his providence, by which we may obtain what we desire. If And hath long patience for it. That is, his patience is not exhausted. It extends through the whole time in which, by the divine arrangements, he may expect a harvest. 1 Until he receive the early and latter rain. In the climate of Palestine there are two rainy seasons on which the harvest essentially depends — theautumnalaud the spring rains — called here and elsewhere in the Scriptures iJie early and latter rain. See Deut. xi. 14; Job xxix. 23; Jcr. v. 24. The autumnal, or the early rains of Scripture, usually commence in the latter half of October or beginning of November; not suddenly, but by degrees, which gives opportunity for the husbandman to sow his fields of wheat and barley. The rains come mostly from the west or southwest, continuing for two or three days at a time, and falling especially during the nights. The wind then chops round to the north or east, and several days of tine weather succeed. During the months of November and December the rains continue to fall heavily; afterward they return only at longer intervals and are less heavy; but at no period during the winter do they entirely cease to occur. Snow often falls in Jerusalem, in Januaiy and February, to the depth of a foot or more, but it does not last long. Rain continues to fall more or less through the month of March, but it is rare after that period. At the present time there are not any particular periods of rain, or successions of showers, wrlich might be regarded as distinct rainy seasons. The whole period from October to March now constitutes only one continued rainy season, without any regularly intervening time of prolonged fair weather. Unless, therefore, there

hold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early a and latter rain. • Dtat. 11.14

have been some change in the climate since the times of the New Testament, the early and the latter rains for which the husbandman waited with longing seem rather to have implied the first showers of autumn, which revived the parched and thirsty earth, and prepared it for the seed; and the latter showers of spring, which continued to refresh and forward the ripening crops and the vernal products of the fields. In ordinary seasons, from the cessation of the showers in spring until their commencement in October or November, rain never falls, and the sky is usually serene. Robinson, Biblical Researches, ii., 96-100.

8. Be ye also patient. As the farmer is. In due time, as he expects the return of the rain, so you may anticipate deliverance from your trials. H Stablish your hearts. Let your purposes and your faith be firm and unwavering. Do not become weary and fretful, but bear with constancy all that is laid upon you until the time of your deliverance shall come. *\\ For the coming of the Lord draweth nigh. Comp. Rev. xxii. 10, 12, 20. See also Notes on 1 Cor. xv. 51. It is clear, I think, from this place, that the apostle expected that the event which he understood by "the coming of the Lord " was soon to occur; for it was to be that by which they would obtain deliverance from the trials which they then endured. See ver. 7. Whether it means that he was soon to come to judgment, or to bring to an end the Jewish policy and to set up his kingdom on the earth, or that they would soon be removed by death, can not be determined from the mere use of the language. The most natural interpretation of the passage, and one which will accord well with the time when the epistle was written, is that the predicted time of the destruction of Jerusalem (Matt, xxiv.) was at hand; that there were already indications that that would soon occur; and that there was a prevalent expectation among Christians that that event would be a release from many trials of persecution, and would be follow-

8 Be ye also patient; stablish your hearts: for6 the coming of the Lord draweth nigh.

cd by the setting up of the Redeemer's kingdom. Perhaps many expected that the judgment would occur at that time, and that the Saviour would set up a personal reign on the earth. But the expectation of others might have been merely — what is indeed all that is necessarily implied in the predictions on the subject — that there would be after that a rapid and extensive spread of the principles of the Christian religion in the world. The destruction of Jerusalem would contribute to that by bringing to an end the whole system of Jewish types and sacrifices; by convincing Christians that there was not to be one central rallying-point— thus destroying their lingering prejudices in favor of the Jewish mode of worship; and by scattering them abroad through the world to propagate the new religion. The epistle was written, it is supposed, some ten or twelve years before the destruction of Jerusalem (Introd., §3), and it is not improbable that there were already some indications of thatapproaching event.

9. Grudge not one against another. Marg., "groan, grieve." The Greek word (oTsva^w) means to sigh, to gi'oan, as of persons in distress (Rom. viii. 28); then to sigh or groan through impatience, fretfulness, ill -humor; and hence to murmur, to find fault, to complain. The exact idea here is. not that of grudging, in the sense of dissatisfaction with what others possess, or of being envious; it is that of being fretful and impatient — or, to use a common word which more exactly expresses the sense, that of grumbling. This may arise from many causes: either because others have advantages which we have not, and we are discontented and unhappy, as if it were wrong in them to have such enjoyments; or because we, without reason, suppose they intend to slight and neglect us; or because we are ready to take offense at any little thing, and to " pick a quarrel" with them. There are some persons who are always grumbling. They have a sour, dissatisfied, discontented

other, brethren, lest ye be condemned: behold, the Judge standeth a before the door.

10 Take, my brethren, the prophets, who have spoken in the name

of the Lord, for an example of suffering affliction, b and of patience. 11 Behold, we count them c happy which endure. Ye have heard of the patience d of Job, and have

temper; they see no excellence in other persons; they are displeased that others are more prospered, honored, and beloved than they are themselves; they are always complaining of what others do, not because they are injured, but because others seem to them to be weak and foolish; they seem to feel that it becomes them to complain if every thing is not done precisely as in their estimation it should be. It is needless to say that this spirit — the offspring of pridewill make any man lead a wretched life; and equally needless to say that it is wholly contrary to the spirit of the Gospel. Comp. Luke iii. 14; Phil. iv. 11; 1 Tim. vi. 8; Heb. xiii. 5. If Lest ye be condemned. That is, for judging others with this spirit — for this spirit is in fact judging them. Comp. Notes on Matt. vii. 1. If Behold, the Judge standeth before the door. The Lord Jesus, who is soon to come to judge the world. See ver. 8. Comp. Phil. iv. 5; 1 Pet. iv. 7; and Notes on 1 Cor. xvi. 22. He is, as it were, even now approaching the door — so near that he can hear all that you say.

10. Take, my brethren, the prophets. That is, in your trials and persecutions. To encourage them to the exercise of patience, he points them to the example of those who had trod the same thorny path before them. The prophets were in general a much persecuted race of men, and the argument on which the apostle relies from their example is this: (1.) That if the prophets were persecuted and tried, it may be expected that other good men will be; (2.) that they showed such patience in their trials as to be a model for us. If An example of suffering affliction. That is, they showed us how evils are to be borne.

11. Behold, we count them happy which endure. The word rendered "we count them happy" (ixaKapiX^ofxiv) occurs only here and in Luke i. 48, where it is rendered "shall call me blessed." The word fiaKapioi, blessed, or happy, however, occurs often. See Matt. v. 3-11; xi. 6; xiii. 6, et scepe. The sense here is, we speak of their patience with commendation. They have done what they ought to do, and their name is honored and blessed. If Ye have heard of the patience of Job. As one of the most illustrious instances of patient sufferers. See Job i. 21. The book of Job was written, among other reasons, to show that true religion will bear any form of trial to which it can be subjected. See Job i. 9-11; ii. 5, 6. If And have seen the end of the Lord. That is, the end or design which the Lord had in the trials of Job, or the result to which he brought the case at last — to wit, that he showed himself to be very merciful to the poor sufferer; that he met him with the expressions of his approbation for the manner in which he bore his trials; and that he doubled his former possessions, and restored him to more than his former happiness and honor. See Job xiii. Augustine, Luther, Wetstein, and others, understand this as referring to the death of the Lord Jesus, and'as meaning that they had seen the manner in which he suffered death, as an example for us. But, though this might strike many as the true interpretation, yet the objections to it are insuperable. (1.) It does not accord with the proper meaning of the word end (tiXos). That word is in no instance applied to death, nor does it properly express death. It properly denotes an end, term, termination, completion; and is used in the following senses, (a) to denote the end, the termination, or the last of any thing (Mark iii. 26; 1 Cor. xv. 24; Luke xxi. 9; Heb. viii. 3); (b) an event, issue, or result (Matt. xxvi. 58; Rom. vi. 21; 2 Cor. xi. 18); (c) the final purpose, that to which all the parts tend, and in which they terminate (1 Tim. i. 5); (d) tax, custom, or tribute— what is paid for public ends or purposes (Matt. xvii. 25; Rom. xiii. 7). (2.) This interpretation, referring it to the death of the Saviour, would not accord with the remark of the apostle in the close of the verse, u that the Lord

seen the end" of the Lord; that the Lord is very pitiful, and of tender mercy.

12 But above all things, my brethren, swear6 not, neither by

heaven, neither by the earth, neither by any other oath: but let your yea be yea, and your nay, nay; lest ye fall into condemnation. 13 Is any among you afflicted?

is very merciful." This is what he Bays was " seen," or this was what was particularly illustrated in the case referred to. Yet this was not particularly seen In the death of the Lord Jesus. He was indeed most patient and submissive in his death, and it is true that he showed mercy to the penitent malefactor; but this was not the partie ular and most prominen t trait which he evinced in his death. Besides, if it had been, that would not have been the thing to which the apostle would have referred here. His object was to recommend patience under trials, not mercy shown to olJiers; and this he does by showing (a) that Job was an eminent instance of it, and (b) that the result was such as to encourage us to be patient. The end or the result of the divine dealings in his case was that the Lord was "very pitiful and of tender mercy;'' and we may hope that it will be so in our case, and should therefore be encouraged to be patient under our trials. Tf that the Lord is very pitiful. As he showed deep compassion in the case of Job, we have equal reason to suppose that he will in our own.

12. But above all things. That is, be especially careful on this point; whatever else is done, let not this be. The manner in which James speaks of the practice referred to here shows that he regarded it as a sin of a very heinous nature; one that was by all means to be avoided by those whom he addressed. The habit of swearing by various things was a very common one among the Jews, and it was important to guard those who from among them" had been converted to Christianity on that subject. If Swear not, See this command illustrated in the Notes on Matt. v. 83, 34. Nearly the same things are mentioned here as objects by which they were accustomed to swear which are referred to by the Saviour. 1f But let your yea be yea. Let there be a simple affirmation, unaccompanied by any oath or appeal to God or to any of his works. A man who makes that his common method of speech is the man who will be believed. See Notes on Matt. v. 37. If Lest ye fall into condemnation. That is, for profaning the name of God. "The Lord will not hold him guiltless that taketh his name in vain." Exod. xx. 7.

13. Is any among you afflicted? By sickness, bereavement, disappointment, persecutions, loss of health or property. The word used here refers to suffering evil of any kind (/ca/co7ra- 3-eI). \ Let him pray. That is, prayer is appropriate to trial. The mind naturally resorts to it, and in every way it is proper. God only can remove the source of sorrow; he only can grant unto us " a happy issue out of all our afflictions;" he only can make them the means of sanctifying the soul. Comp. 2 Chron. xxxiii. 12; Psa. xxxiv. 4; cvii. 6, 13, 28. It matters not what is the form of the trial, it is a privilege which all have to go to God in prayer. And it is an inestimable privilege. Health fails, friends die, property is lost, disappointments come upon us, danger threatens, death approaches, and to whom shall we go but to God? He ever lives. He never fails us or disappoints us if we trust in him, and his ear is ever open to our cries. This would be a sad world, indeed, if it were not for the privilege of prayer. The last resource of millions who suffer — for millions suffer every day — would be taken away if men were denied access to the throne of grace. As it is, there is no one so poor that he may not pray; no one so disconsolate and forsaken that he may not find in God a friend; no one so broken-hearted that he is not able to bind up his spirit. One of the designs of affliction is to lead us to the throne of grace; and it is a happy result of trials if we are led by them to seek God in prayer. 1 Is any merry? The word merry now conveys an idea which is not properly found in the original word here. It refers in common usage to light and noisy pleasure; to that which is jovial; to that

let a him pray. Is any merry? let him sing * psalms.

14 Is any sick c among you? let him call for the elders of the

which is attended with laughter, or which causes laughter, as a merry jest. In the Scriptures, however, the word properly denotes cheerful, pleasant, agreeable, and is applied to a state of mind free from trouble — the opposite of affliction — happy. Prov. xv. 13, 15; xvii. 22; Isa. xxiv. 7; Luke xv. 23, 24, 29, 32. The Greek word used here (tvS-v/xtl), means literally, to have the mind well (zv and 2fv/j.6<s); that is, to have it happy, or free from trouble; to be cheerful. If Let him sing psalms. That is, if any one is happy; if he is in health, and is prospered; if he have his friends around him, and there is nothing to produce anxiety; if he have the free exercise of conscience and enjoys religion, it is proper to express that in notes of praise. Comp. Eph. v. 19, 20. On the meaning of the word here rendered "singpsalms,"see Notes on Eph. v. 19, where it is rendered making melody. It does not mean to sing psalms in contradistinction from singing hymns, but the reference is to any songs of praise. Praise is appropriate to such a state of mind. The heart naturally gives utterance to its emotions in songs of thanksgiving. The sentiment in this verse is well expressed in the beautiful stanza —

"In every joy that crowns my days, In every pain I bear, My heart shall find delight in praise, Or seek relief in prayer."

14. Is any sick among you? In the previous verse the reference was to affliction in general, and the duty there urged is one that is applicable to all forms of trial. The subject of sickness, however, is so important, since it so often occurs, that a specific direction was desirable. That direction is to call in the aid of others to lead our thoughts, and to aid us in our devotions, because one who is sick is less able to direct his own reflections and to pray for himself than he is in other forms of trial. Nothing is said here respecting the degree of sickness, whether it is that which would be fatal if these means were not used, or not fatal, but the direction pertains to any kind of illness. If Let him call for the elders of the Church. Gr., Presbyters. See Notes on Acts xv. 2; xi. 30. It can not be supposed that this refers to the apostles, for it could not be that they would be always accessible; besides, instructions like this were designed to have a permanent character, and to be applicable to the Church at all times and in all places. The reference, therefore, is doubtless to the ordinary religious teachers of the congregation: the officers of the Church intrusted with its spiritual interests. The spirit of the command would embrace those who are pastors, and any others to whom the spiritual interests of the congregation are confided — ruling elders, deacons, etc. If the allusion is to the ordinary officers of the Church, it is evident that the cure to be hoped for (ver. 15) was not miraculous, but was that which was to be expected in the use of appropriate means accompanied by prayer. It may be added, as worthy of note, that the apostle says they should "coll" for the elders of the Church; that is, they should send for them. They should not wail for them to hear of their sickness, as they might happen to, but they should cause them to be informed of it, and give them an opportunity of visiting them and praying with them. Nothing is more common than for persons—even members of the Church — to be sick a long time, and to presume that their pastor must know all about it; and then they wonder that he does not come to see them, and think hard of him because he does not. A pastor can not be supposed to know every thing; nor can it be presumed that he knows when persons are sick, any more than he can know any thing else, unless he is apprised of it; and many hard thoughts, and many suspicions of neglect would be avoided, if, when persons are sick, the}' would in some way inform their pastor of it. It should always be presumed of a minister of the Gospel that he is ready to visit the sick. But how can he go unless he is in some way apprised of the illness of those who need his counsel and his prayers? The sick send for their family physician, why should they presume that their pastor will know of their illness any more than that their physician will? 1" And let them pray over him. With him, and for him.

him, anointing him with oil in the name of the Lord: 15 And the prayer of faith shall raise him up; and ifahe have committed sins, they shall be forgiven him.

A man who is sick is often little capable of praying himself; and it is a privilege to have some one to lead his thoughts in devotion. Besides, the prayer of a good man may be of avail In restoring him to health. Ver. 15. Prayer is always one important means of obtaining the divine favor, and there is no place where it is more appropriate than by the bedside of sickness. That relief from pain may be granted; that the mind may be calm and submissive; that the medicines employed may be blessed to a restoration to health; that past sins may be forgiven; that he who is sick may be sanctified by his trials; that he may be restored to health, or prepared for his "last change" — all these are subjects of prayer which we feel to be appropriate in such a case, and every sick man should avail himself of the aid of those who " have an interest at the throne of grace," that they may be obtained. If Anointing him with oil. Oil or unguents of various kinds were much used among the ancients, both in health and hi sickness. The oil which was commonly employed was olive-oil. See Notes on Isa. i. 6; Luke x. 34. The custom of anointingthe sick with oil still prevails in the East, for it is believed to have medicinal or healing properties. Niebuhr {Beschreib. von Arabien, § 131) says, "The southern Arabians believe that to anoint with oil strengthens the body, and secures it against the oppressive heat of the sun, as they go nearly naked. They believe that the oil closes the pores of the skin, and thus prevents the effect of the excessive heat by which the body is so much weakened; perhaps also they regard it as contributing to beauty, by giving the skin a glossy appearance. I myself frequently have observed that the sailors in the ships from Dsjidda and Loheia, as well as the common Arabs in Tehama, anointed their bodies with oil, in order to guard themselves against the heat. The Jews in Mocha assured Mr. Forskal that the Mohammedans as well as the Jews in Sana, when they were sick, were accustomed to anoint the body with oil." Rosenmuller, Morgenland, in loc. If In the name of the Lord. By the authority or direction of the Lord; or as an act in accordance with his will, and that will meet with his approbation. When we do any thing that tends to promote virtue, to alleviate misery, to iustruct ignorance, to save life, or to prepare others for heaven, it is right to feel that we are doing it in the name of the Lord. Comp. for such uses of the phrase "in the name of the Lord," and "in my name," Matt. x. 22; xviii. 5, 20; xix. 29; xxiv. 9; Mark ix. 41; xiii. 13; Luke xxi. 12, 17; Rev. ii. 3; Col. iii. 17. There is no reason to think that the phrase is used here to denote any peculiar religious rite or "sacrament." It was to be done in the name of the Lord, as any other good deed is.

15. And the prayer of faith. The prayer offered in faith, or in the exercise of confidence in God. It is not said that the particular form of the faith exercised shall be that the sick man will certainly recover; but there is to be unwavering confidence in God, a belief that he will do what is best, and a cheerful committing of the cause into his hands. We express our earnest wish, and leave the case with him. The prayer of faith is to accompany the use of means, for all means would be ineffectual without the blessing of God. H Shall save the sick, and the Lord shall raise him up. This must be understood, as such promises are every where, with this restriction, that they will be restored to health if it shall be the will of God; if he shall deem it for the best. It can not be taken in the absolute and unconditional sense, for then, if these means were used, th e sick person would always recover, no matterhowoftenhemightbesick,and he need never die. The design is to encourage them to the use of these means with a stronghope that it would be effectual. It may fairly be inferred from this statement, (1.) That there would be cases, in large numbers, where these means would be attended with this happy result; and (2.) That there was so much encouragement to do it that it would be proper in any case of sickness to make use of these means. It may be added that no one can demonstrate that this promise has not been in numerous instances fulfilled. There are instances, not a few, where recovery from sickness seems to be in direct answer to prayer, and no one can prove that it is not so. Compare the case of Hczekiah, in Isa. xxxviii. 1-5. H And if he have committed si?is, they shall be forgiven him. Perhaps there may be a particular allusion here to sins which may have brought on the sickness as a punishment. In that case the removal of the disease in answer to prayer would be an evidence that the sin was pardoned. Comp. Matt. ix. 2. But the promise may be understood in a more general sense as denoting that such sickness would be the means of bringing the sins of the past life to a remembrance, especially if the one who was sick had been unfaithful to his Christian vows; and that the sickness in connection with the prayers offered would bring him to true repentance, and would recover him from his wanderings. On backsliding and erring Christians sickness often has this effect, and the subsequent life is so devoted and consistent as to show that the past unfaithfulness of him who has been afflicted is forgiven.

This passage (vs. 14, 15) is important not only for the counsel which it gives to the sick, but because it has been employed by the Roman Catholic communion as almost the only portion of the Bible referred to to sustain one of the peculiar rites of their religion— that of " extreme unction"—a "sacrament," as they suppose, to be administered to those who are dying. Jt is of importance, therefore, to inquire more particularly into its meaning. There can be but three views taken of the passage: I. That it refers to a miraculous healing by the apostles, or by other early ministers of religion who were endowed with the power of healing diseases in this manner. This is the interpretation of Doddridge, Macknight, Benson, and others. But to this view the objections seem to me to be insuperable: (a) Nothing of this kind is said by the apostle, and this is not necessary to be supposed in order to a fair interpretation of the passage.

(b) The reference, as already observed, is clearly not to the apostles, but to the ordinary officers of the Church, for such a reference would be naturally understood by the word presbyters; and to suppose that this refers to miracles would be to suppose that this was a common endowment of the ordinary ministers of religion. But there was no promise of this, and there is no evidence that they possessed it. In regard to the extent of the promise, "they shall lay hands on the sick, and they shall recover," see Notes on Mark xvi. 17, 18. (c) If this referred to the power of working miracles, and if the promise were absolute, then death would not have occurred at all among the early disciples. It would have been easy to secure a restoration to health in any instance where a minister of religion was at hand. II. It is appealed to by the Roman Catholics to give sanction to the practice of" extreme unction," and to prove that this was practiced in the primitive Church. But the objections to this are still more obvious: (a) The anointing was not to be performed only at death, or in the immediate prospect of death, but in sickness at any time. There is no hint that it was to be only when the patient was past all hope of recovery, or in view of the fact that he was certainly to die. But " extreme unction," from its very nature, is to be practiced only where the patient is past all hope of recovery. (6) It was not with a view to his death, but to his living, that it was to be performed at all. It was not that he might be prepared to die, but that he might be restored to health — "and the prayer of faith shall save the sick, and the Lord shall raise him up." But "extreme unction" can be with no such reference, and no such hope. If the man is likely to live, it is not performed. It is only with the expectation that the patient is about to die; and if there were any expectation that he would be raised up even by this ordinance, it could not be administered as "extreme unction." (c) The ordinance practiced as " extreme unction "is a rite wholly unauthorized in the Scriptures, unless it be by this passage. There are instances indeed of persons being embalmed after death; it was a fact also that the Saviour said of Mary, when she poured

16 Confess "your faults one to another, and pray one for another, that ye may be healed. The ef-

fectual fervent b prayer of a righteous man availeth much. 17 Elias was a man subject to ointment on his body, that she " did ft for his burial" or with reference to his burial (see Notes on Matt. xxvi. 12); but the Saviour did not say that it was with reference to fiis death, or that it was designed In any way to prepare him to die, nor is there any instance in the Bible in which such a rite is mentioned. The ceremony of extreme unction has its foundation in two things: first, in superstition — in the desire of something that shall operate as a charm, or that shall possess physical efficiency in calming the apprehensions of a troubled conscience, and in preparing the guilty to die; and, second, in the fact that it gives immense power to the priesthood. Nothing is better adapted to impart such power than a prevalent belief that a minister of religion holds in his hands the ability to alleviate the pangs of the dying, and to furnish a sure passport to a world of bliss. There is deep philosophy in that which has led to the belief of this doctrine, for the dying look around for consolation and support, and they grasp at any thing which will promise ease to a troubled conscience, and the hope of heaven. The Gos]jel has made arrangements to meet this state of mind in a better way— in the evidence which the guilty may have that by repentance and faith their sins are blotted out through the blood of the cross. III. The remaining supposition, therefore, and, as it seems to me, the true one, is that the anointing with oil was, in accordance with a common custom, regarded as medicinal, and that a blessing was to be invoked on this as a means of restoration to health. Besides what has been already said, the following suggestions may be made in addition: (a) This was, as we have seen, a common usage in the East, and is to this day. (&) This interpretation meets all that is demanded to a fair understanding of what is said by the apostle, (c) Every thing thus directed is rational and proper. It is proper to call in the ministers of religion in time of sickness, and to ask their counsels and their prayers. It is proper to make use of the ordinary means of restoration to health. It was proper then, as it is now, to do this " in the name of the Lord;" that is, believing that it is in accordance with his benevolent arrangements, and making use of means which he has appointed. And it was proper then, as it is now, having made use of those means, to implore the divine blessing on them, and to feel that their efficacy depends wholly on him. Thus used, there was ground of hope and of faith in regard to the recovery of the sufferer; and no one can show that in thousands of instances in the apostles' day, and since, the prayer of faith, accompanying the proper use of means, has not raised up those who were on the borders of the grave, and who but for these means would have died.

16. Confess your faults one to another. This seems primarily to refer to those who were sick, since it is added, " that ye may be healed." The fair interpretation is, that it might be supposed that such confession would contribute to a restoration to health. The case supposed all along here (see ver. 15) is, that the sickness referred to had been brought upon the patient for his sins, apparently as a punishment for some particular trangressions. Comp. Notes on 1 Cor. xi. 30. In such a case, it is said that if those who were sick would make confession of their sins, it would, in connection with prayer, be an important means of restoration to health. The duty inculcated, and which is equally binding on all now, is, if we are sick, and are conscious that we have injured any persons, to make confession to them. This indeed is a duty at all times, but in health it is often neglected, and there is a special propriety that such confession should be made when we are sick. The particular reason for doing it which is here specified is that it would contribute to a restoration to health — "that ye may be healed." In the case specified, this might be supposed to contribute to a restoration to health from one or two causes: (1.) If the sickness had been brought upon them as a special act of visitation for sin, it might be hoped that when the confession was made the hand of God would be withdrawn; or (2.) In any case, if the mind were troubled by the recollection of guilt, it might be hoped that the calmness and peace resulting from confession would be favorable to a restoration to health. The former case would of course be more applicable to the times of the apostles; the latter would pertain to all times. Disease is often greatly aggravated by the trouble of mind which arises from conscious guilt, and in such a case nothing will contribute more directly to recovery than the restoration of peace to the soul agitated by guilt, and by the dread of a judgment to come. This may be secured by confession — confession made first to God, and then to those who are wronged. It may be added that this is a "duty to which we are prompted by the very nature of our feelings when we are sick, and by the. fact that no one is willing to die with guilt on his conscience, without having done every thing that he can to be at peace with all the world. This passage is one on which Roman Catholics rely to demonstrate the propriety of " auricular confession" or confession made to a priest with a view to an absolution of sin. The doctrine which is held on that point is, that it is a duty to confess to a priest, at certain seasons, all our sins, secret and open, of which we have been guilty; all our improper thoughts, desires, words, and actions; and that the priest has power to declare on such confession that the sins are forgiven. But never was any text less pertinent to prove a doctrine than this passage to demonstrate that. For (1.) The confession here enjoined is not to be made by a person in health, that he may obtain salvation, but by a sick person, that he may be healed; (2.) As mutual confession is here enjoined, a priest would be as much bound to confess to the people as the people to a priest; (3.) No mention is made of a priest at all, or even of a minister of religion, as the one to whom the confession is to be made; (4.) The confession referred to is for " faults" with reference to "one another;" that is, where one has injured another, and nothing is said of confessing faults to those whom we have not injured at all; (5.) There is no mention here of absolution either by a priest or any other person; (6.) If any thing is meant by absolution that is Scriptural, it may as wrell be pronounced by one person as another; by a layman as a clergyman. All that it can mean is that God promises pardon to those who are truly penitent, and this fact may as well be stated by one person as another. No priest, no man whatever,. is empowered either to say to another that he is truly penitent, or to forgive sin. " Who can forgive sins but j God only?" None but he whose law I has been violated, or who has been J wronged, can pardon an offense. No i third person can forgive a sin which a man has committed against his neighbor; no one but a parent can pardon the offenses of which his own children have been guilty toward him; and who can put himself in the place of God, and presume to pardon the sins which his creatures have committed against him? (7.) The practice of " auricular confession" is " evil, and only evil, and that continually." Nothing gives so much power to a priesthood as the supposition that they have the power of absolution. Nothing serves so much to pollute the soul as to keep impure thoughts before the mind long enough to make the confession, and to state them in words. Nothing gives a a man so much power over a female as to have it supposed that it is required by religion, and appertains to the sacred office, that all that passes in the mind should be disclosed to him. The thought which but for the necessity of confession would have vanished at once; the image which would have departed as soon as it came before the mind but for the necessity of retaining it to make confession— these are the things over which a man would seek to have control, and to which he would desire to have access, if he wished to accomplish purposes of villainy. The very thing which a seducer would desire, would be the power of knowing all the thoughts of his intended victim; and if the thoughts which pass through the soul could be known to others, virtue woidd be safe nowhere. Nothing probably under the name of religion has ever done more to corrupt the morals of the world than the practice of auricular confession. H And pray for one another. One for the other; mutually. Those who have done injury, and those who arc injured, should pray for each other. The apostle does not seem here, as in vs. 14, 15, to refer particularly to the prayers of theministers of religion or the elders of the Church, but refers to it as a duty appertaining to all Christians. M That ye may be healed. Not with reference to death, and therefore not relating to " extreme unction," but in order that the sick may be restored again to health. This is said in connection with the duty of confession, as well as prayer, and it seems to be implied that both might contribute to a restoration to health. Of the way in which prayer would do this there can be no doubt, for all healing comes from God, and it is reasonable to suppose that this might be bestowed in answer to prayer. Of the way in which confession might do this, see the remarks already made. We should be deciding without evidence if we should say that sickness never comes now as a particular judgment for some forms of sin, and that it might not be removed if the suffering offender would make full confession to God, or to him whom he has wronged, and if he would resolve to offend no more. Perhaps this is, oftener than we suppose, one of the methods which God takes to bring his offending and backsliding children again to himself, or to warn and reclaim the guilty. When, after being laid on a bed of pain, his people are led to reflect on their violated vows and their imfaithfulness, and resolve to sin no more, and are raised up again to health, they become eminently useful to the Church. So calamity, by disease or in other forms, often comes upon the vicious and the abandoned. They are led to reflection and to repentance. They resolve to reform, and the natural effects of their sinful course are arrested, and they become examples of virtue and usefulness in the world. H The effectual fervent prayer. The word effectual is not the most happy translation here, since it seems to do little more than to state a truism— that a prayer which is effectual is availing— that is, that it is effectual. The Greek word (ivEpyovfitvij) would be better rendered by the word energetic, which indeed is derived from it. The word properly refers to that which has power; Which in its own nature is fitted to produce an effect. It is not so much E that it actually does produce an effect, as that it is fitted to do it. This is the kind of prayer referred to here. It is not listless, indifferent, cold, lifeless, as if there were no vitality or power in it; but it is that which is adapted to be efficient — earnest, sincere, hearty, persevering. There is but a single word in the original to answer to the translation effectual fervent. Macknight and Doddridge suppose that the reference is to a kind of prayer "inwrought by the Spirit," or the " inivrought prayer;" but the whole force of the original is expressed by the word energetic, or earnest. H Of a righteous man. The quality on. which the success of the prayer depends is not the talent, the learning, the rank, the wealth, or the office of the man who prays, but the fact that he is a "righteous man;" that is, a good man, and this may be found in the ranks of the poor as certainly as the rich; among laymen as well as among the ministers of religion; among slaves as well as among their masters. H Availeth much, ivxvii. Is strong; has efficacy; prevails. The idea of strength or power is that which enters into the word; strength that overcomes resistance and secures the object. Comp. Matt. vii. 28; Acts xix. 16; Kev. xii. 8. It has been said that "prayer moves the arm that moves the world;" and if there is any thing that can prevail with God, it is prayer— humble, fervent, earnest petitioning. We have no power to control him; we can not dictate or prescribe to him; we can not resist him in the execution of his purposes; but we may ask him for what we desire, and he has graciously said that such asking will effect much for our own good and the good of our fellow-men. Nothing has been more clearly demonstrated in the history of the world than that prayer is effectual in obtaining blessings from God, and in accomplishing great and valuable purposes. It has indeed no intrinsic power, but God has graciously purposed that his favor shall be granted to those who call upon-him, and that what no mere human power can effect should be produced by his power in answer to prayer.

17. Elias. The common way of writing the word Elijah in the New Testament. Matt. xi. 14; xvi. 14; xvii. 3, etc. H Was a man subject to like

like passions as we are, and he a prayed 1 earnestly that it might not rain; and it rained not on

passions as we are. This does not mean that Elijah was passionate in the sense in which that word is now commonly used; that is, that he was excitable or irritable, or that he was the victim of the same corrupt passions and propensities to which other men are subject, but that he was like affected; that he was capable of suffering the same things, or being affected in the same manner. In other words, he was a mere man, subject to the same weaknesses and infirmities as other men. Comp. Notes on Acts xiv. 15. The apostle is illustrating the efficacy of prayer. In doing this he refers to an undoubted case where prayer had such efficacy. But to this it might be objected that Elijah was a distinguished prophet, and that it was reasonable to suppose that h is prayer would be heard, but that his example could not be adduced to prove that the prayers ofthose who were notfavored with such advantages would be heard, and especially that it could not be argued from his case that the prayers of the ignorant, of the weak, of children, and of servants, would be answered. To meet this, the apostle says that he was a mere man; with the same natural propensities and infirmities as other men, and that therefore his case is one which should encourage all to pray. It was an instance of the efficacy of prayer, and not an illustration of the power of a prophet. H And he prayed earnestly. G r., " He prayed with prayer"—& Hebraism to denote that he prayed earnestly. Comp. Luke xxli. 15. This manner of speaking is common in Hebrew. Comp. 1 Sam. xxvi. 25; Psa. cxviii. 18; Lam. i. 2. The reference here is undoubtedly to 1 Kings xvii. 1. In that place, however, it is not said that Elijah prayed, but that he said, "As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these three years but according to my word." Either James interprets this as a prayer, because it could be accomplished only by prayer, or he states what had been handed down by tradition as the way in which the miracle was effected. There can be no reasonable doubt that prayer was employed in the case, for the earth by the space of three years and six months. 18 And he prayed again, b and even the miracles of the Saviour were accomplished in connection with prayer. John xi. 41, 42. 1 That it might not rain. Not to gratify any private resentment of his, but as a punishment on the land for the idolatry which prevailed in the time of Ahab. Famine was one of the principal methods by which God punished his people for "their sins. H And it rained not on the earth. On the land of Palestine, for so the word earth is frequently understood in the Bible. See Notes on Luke ii. 1. There is no reason to suppose that the famine extended beyond the country that was subject to Ahab. If By the space. For the time. U Of three years and six months. See this explained in the Notes on Luke iv. 25. Comp. Lightfoot, Horai Hebraicce, on Luke iv. 25.

18. And he prayed again. The allusion here seems to be to 1 Kings xviii. 42, 45, though it is not expressly said there that he prayed. Perhaps it might be fairly gathered from the narrative that he did pray, or at least that would be the presumption, for he put himself into a natural attitude of prayer. " He cast himself down upon the earth, and put his face between his knees." 1 Kings xviii. 42. In such circumstances it is to be fairly presumed that such a man would pray; but it is remarkable that it is not expressly mentioned, and quite as remarkable that James should have made his argument turn on a thing which is not expressly mentioned, but which seems to have been a matter of inference. It seems probable, therefore, that there was some tradition on which he relied, or that it was a common interpretation of the passage in 1 Kings that Elijah prayed earnestly, and that this was generally believed by those to whom the apostle wrote. Of the fact that Elijah was a man of prayer no one could doubt; and in these circumstances the tradition and common belief were sufficient to justify the argument which is employed here. If And the heaven gave rain. The clouds gave rain. "The heaven was black with clouds and wind, and there was a great rain." 1 Kings xviii. 45. 1 And the earth brought forth her the heaven gave rain, and the earth brought forth her fruit.

19 Brethren, if any of you do err from the truth, and one a convert him,

20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide h a multitude of sins.

fruit. The famine ceased, and the land again became productive. The case referred to here was indeed a miracle, but it was a case of the power of prayer, and therefore to the point. If God would work a miracle in answer to prayer, it is reasonable to presume that he will bestow upon us, in the ordinary dispensations of his providence, the blessings which we need also in answer to prayer.

19. Brethren, if any of you do err from the truth. Either doctrinally and speculatively, by embracing error, or practically, by falling into sinful practices. Either of these may be called "erringfrom the truth,'7 because they are contrary to what the truth teaches and requires. What is here said does not appear to have any connection with what precedes, but the apostle seems to have supposed that such a case might occur; and, in the conclusion of the epistle,he called their attention to the importance of endeavoring to save an erring brother, if such an instance should happen. The exhortation would be proper in addressing a letter to any church, or in publicly addressing any congregation. H And one convert him. This does not mean convert him as a sinner, or regenerate him, but turn him from the error of his way; bring him back from his wanderings; re-establish him in the truth, and in the practice of virtue and religion. So far as the word used here is concerned (liriaTpt^/v), he who had erred from the truth, and who was to be converted, may have been a true Christian before. The word means simply to tunt—sc, from his way of error. See Notes on Luke xxii. '32.

20. Let him know. Let him who converts the other know for his encouragement. "H That he which converteth the sinner from the error of his way. Any sinner; any one who has done wrong. This is a general principle, applicable to this case and to all others of the same kind. It is a universal truth that he who turns a sinner from a wicked path does a work which is acceptable to God, and which will in some way receive tokens of his approbation. Comp. Deut. xii. 3. No work which man can perform is more acceptable to God; none will be followed with higher rewards. In the language which is used by the apostle, it is evidently intended not to deny that success in converting a sinner, or in reclaiming one from the error of his ways, is to be traced to the grace of God; but the apostle refers only to the divine feeling toward the individual who shall attempt it, and the rewards which he may hope to receive. The reward bestowed, the good intended and done, would be the same as if the individual were able to do the work himself. God approves and loves his aims and efforts, though the success is ultimately to be traced to himself. ^ Shall save a soul from death. It has been doubted whether this refer to his own soul, or to the soul of him who is converted. Several manuscripts, and the Vulgate, Syriac, Arabic, and Coptic versions, here read, " his soul." The most natural interpretation of the passage is to refer it to the soul of the one con verted rather than of him who converts him. This accords better with the uniform teaching of the New Testament, since it is nowhere else taught that the method of saving our souls is by converting others; and this interpretation will meet all that the scope of the passage demands. The object of the apostle is to present a motive for endeavoring to convert one who has wandered away; and assuredly a sufficient motive for that is furnished in the fact that by this means an immortal soul would be saved from.eternal ruin. The word death here must refer to eternal death, or to future punishment. There is no other death which the soul is in danger of dying. The body dies and moulders away, but the soul is immortal. The apostle can not mean that he would save the soul from annihilation^ for it is in no danger of that. This passage proves, then, that there is a death which the soul may die; that there is a condition which may properly be called death as a consequence of sin; and that the soul will suffer that death unless it is converted. % And shall hide a multitude of sins. Shall cover them over so that they shall not be seen; that is, they shall not be punished. This must mean either the sins which he has commited who is thus converted and saved, or the sins of him who converts him. Whichever is the meaning, a strong motive.is presented for endeavoring to save a sinner from the error of his ways. It is not easy to determine which is the true sense. Expositors have been about equally divided respecting the meaning. Doddridge adopts substantially both interpretations, paraphrasing it, " not only procuring the pardon of those committed by the convert, but also engaging God to look with greater indulgence on his own character, and to be less ready to mark severely what he has done amiss." The Jews regarded it as a meritorious act to turn a sinner from the error of his ways, and it is possible that James may have had some of their maxims in his eye. Comp. Clarke, in loc. Though it may not be possible to determine with certainty whether the apostle here refer to the sins of him who converts another, or of him who is converted, yet it seems to me that the reference is probably to the latter, for the following reasons: (1.) Such an interpretation will meet all that is fairly implied in the language. (2.) This interpretation will furnish a strong motive for what the apostle exhorts us to do. The motive presented is, according to this, that sin will not be punished. But this is always a good motive for putting forth efforts in the cause of religion, and quite as powerful when drawn from our saving others from sin as when applied to ourselves. (3.) This is a safe interpretation; the other is attended with danger. According to this, the effort would be one of pure benevolence, and there would be no danger of depending on what we do as a ground of acceptance with God. The other interpretation would seem to teach that our sins might be forgiven on some other ground than that of the atonement— by virtue of some act of our own. And (4.) There might be danger, if it be supposed that this refers to the fact that our sins are to be covered up by this act, of supposing that by endeavoring to convert others we may live in sin with impunity; that in whatever way we may live we shall be safe if we lead others to repentance and salvation. If the motive be the simple desire to hide the sins of others; to procure their pardon; to save a soul from death without any supposition that by that we are making an atonement for our own sins, it is a good one, a safe one. But if the idea is that by this act we are making an atonement for our own offenses, and that we may thus work out a righteousness of our own, the idea is one that is every way dangerous to the great doctrine of justification by faith, and is contrary to the whole teaching of the Bible. For these reasons it seems to me that the true interpretation is that the passage refers to the sins of others, not our own; and that the simple motive here presented is that in this way we may save a fellow-sinner from being punished for his sins. It may be added, in the conclusion of the Notes on this epistle, that this motive is one which is sufficient to stimulate us to great and constant efforts to save others. Sin is the source of all the evil in the universe, and the great object which a benevolent heart ought to have, should be that its desolating effects may be stayed; that the sinner may be pardoned; and that the guilty soul may be saved from its consequences in the future world. This is the design of God in the plan of redemption; this was the object of the Saviour in giving himself to die; this is the purpose of the Holy Spirit in renewing and sanctifying the soul; and this is the great end of all those acts of divine Providence by which the sinner is warned of his danger, and led to seek safety in God. When we come to die, as we shall soon, it will give us more pleasure to be able to recollect that we have been the means of saving one soul from death than to have enjoyed all the pleasures which the world can furnish, or to have gained all the honor and wealth which it can give.

The First Epistle of Peter has never been doubted to be the production of the apostle of that name. While there were doubts respecting the genuineness of the Second Epistle (see Introd. to that Epistle, § 1), the unvarying testimony of history and the uniform belief of the Church ascribe this Epistle to him. Indeed, there is no ancient writing whatever of which there is more certainty in regard to the authorship.

The history of Peter is so fully detailed in the New Testament, that it is not necessary to go into any extended statement of his biography in order to. an exposition of his Epistles. No particular light would be reflected on them from the details of his. life; and in order, therefore, to their exposition, it is not necessary to have any further information of him than what is contained in the New Testament itself. Those who may wish to obtain all the knowledge of his life which can now be had, may find ample details ill Lardner, vol. vi., p. 203-254, ed. London, 1829; Koppe, Proleg.; and Bacon's Lives of the Apostles, p. 43-286. There are some questions, however, which it is important to consider in order to an intelligent understanding of his Epistles.

This Epistle purports to have been addressed "to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia." All these were provinces of Asia Minor, and there is no difficulty, therefore, in regard to the places where those to whom the Epistle was written resided. The only question is, who they were who are thus designated as " strangers scattered abroad," or strangers of the dis/>ersion (■KapiiridhfioiQ Siaa7ropac). Comp. Notes on chap. i. 1. In regard to this various opinions have been held.

(1.) That they were native-born Jews, who had been converted to the Christian faith. Of this opinion were Eusebius, Jerome, Grotius, Beza, Mill, Cave, and others. The principal argument for this opinion is the appellation given to them in chap. i. 1, "strangers scattered abroad," and what is said in chap. ii. 9; iii. G, which it is supposed is language which would be applied only to those of Hebrew extraction.

(2.) A second opinion has been that the persons to whom it was sent were all of Gentile origin. Of this opinion were Procopius, Cassiodorus, and more recently Wetstein. This belief is founded chiefly on such passages as the following, chap. i. 18; ii. 10; iv. 3, which are supposed to show that they who were thus addressed Mere formerly idolaters.

(3.) A third opinion lias been that they were Gentiles by birth, but had been Jewish proselytes, or "Proselytes of the Gate," and had then been converted to Christianity. This sentiment was defended by Michaelis, chiefly on the ground that the phrase in chap. i. 1, "strangers of the flispersion," when followed by the name of a heathen country or people in the genitive case, denotes the Jews who were dispersed there, and yet that there is evidence in the Epistle that they were not native-born Jews.

(4.) A fourth opinion has been that the persons referred to were not Jews in general, but those of the ten tribes who had wandered from Babylon and the adjacent regions into Asia Minor. This opinion is mentioned by Michaelis as having been entertained by some persons, but no reasons are assigned for it.

(5.) A fifth opinion has been that the persons referred to were Christians, converted from both Jews and Gentiles, with no particular reference to their extraction; that there were those among them who had been converted from the Jews, and those who had been Gentiles, and that the apostle addresses them as Christians, though employing language such as the Jews had been accustomed to when speaking of those of their own nation who were scattered abroad. This is the opinion of Lardner, Estius, Whitby, Wolfius, and Doddridge.

That this last opinion is the correct one seems to me to be clear from the Epistle itself. Nothing can be plainer than that the apostle, while in the main he addresses Christians as such, whether they had been Jews or heathen, occasionally makes such allusions and uses such language as to show that he had his eye, at one time, on some who had been Jews, and again on some who had been pagans. This is clear, I think, from the following considerations: