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7 Be patient therefore. From this inference it is evident that what has hitherto been said against the rich, pertains to the consolation of those who seemed for a time to be exposed to their wrongs with impunity. For after having mentioned the causes of those calamities which were hanging over the rich, and having stated this among others, that they proudly and cruelly ruled over the poor, he immediately adds, that we who are unjustly oppressed, have this reason to be patient, because God would become the judge. For this is what he means when he says, unto the coming of the Lord, that is, that the confusion of things which is now seen in the world will not be perpetual, because the Lord at his coming will reduce things to order, and that therefore our minds ought to entertain good hope; for it is not without reason that the restoration of all things is promised to us at that day. And though the day of the Lord is everywhere called in the Scriptures a manifestation of his judgment and grace, when he succors his people and chastises the ungodly, yet I prefer to regard the expression here as referring to our final deliverance.

Behold, the husbandman. Paul briefly refers to the same similitude in 2 Timothy 2:6, when he says that the husbandman ought to labor before he gathers the fruit; but James more fully expresses the idea, for he mentions the daily patience of the husbandman, who, after having committed the seed to the earth, confidently, or at least patiently, waits until the time of harvest comes; nor does he fret because the earth does not immediately yield a ripe fruit. He hence concludes, that we ought not to be immoderately anxious, if we must now labor and sow, until the harvest as it were comes, even the day of the Lord.

The precious fruit. He calls it precious, because it is the nourishment of life and the means of sustaining it. And James intimates, that since the husbandman suffers his life, so precious to him, to lie long deposited in the bosom of the earth, and calmly suspends his desire to gather the fruit, we ought not to be too hasty and fretful, but resignedly to wait for the day of our redemption. It is not necessary to specify particularly the other parts of the comparison.

The early and the latter rains. By the two words, early and latter, two seasons are pointed out; the first follows soon after sowing; and the other when the corn is ripening. So the prophets spoke, when they intended to set forth the time for rain, (Deuteronomy 28:12; Joel 2:23; Hosea 6:3.) And he has mentioned both times, in order more fully to shew that husbandmen are not disheartened by the slow progress of time, but bear with the delay.

8 Stablish your hearts. Lest any should object and say, that the time of deliverance was too long delayed, he obviates this objection and says, that the Lord was at hand, or (which is the same thing) that his coming was drawing nigh. In the meantime, he bids us to correct the softness of the heart, which weakens us, so as not to persevere in hope. And doubtless the time appears long, because we are too tender and delicate. We ought, then, to gather strength that we may become hardened and this cannot be better attained than by hope, and as it were by a realizing view of the near approach of our Lord.

9 Grudge not, or, groan not. As the complaints of many were heard, that they were more severely treated than others, this passage is so explained by some, as though James bade each to be contented with his own lot, not to envy others, nor grudge if the condition of others was more tolerable. But I take another view; for after having spoken of the unhappiness of those who distress good and quiet men by their tyranny, he now exhorts the faithful to be just towards one another and ready to pass by offenses. That this is the real meaning may be gathered from the reason that is added: Be not querulous one against another; lest ye be condemned. We may, indeed, groan, when any evil torments us; but he means an accusing groan, when one expostulates with the Lord against another. And he declares that thus they would all be condemned, because there is no one who does not offend his brethren, and afford them an occasion of groaning. Now, if everyone complained, they would all have accused one another; for no one was so innocent, that he did not do some harm to others.

God will be the common judge of all. What, then, will be the case, but that every one who seeks to bring judgment on others, must allow the same against himself; and thus all will be given up to the same ruin. Let no one, then, ask for vengeance on others, except he wishes to bring it on his own head. And lest they should be hasty in making complaints of this kind, he declares that the judge was at the door. For as our propensity is to profane the name of God, in the slightest offenses we appeal to his judgment. Nothing is a fitter bridle to check our rashness, than to consider that our imprecations vanish not into air, because God’s judgment is at hand.

10 Take, my brethren, the prophets. The comfort which he brings is not that which is according to the common proverb, that the miserable hope for like companions in evils. That they set before them associates, in whose number it was desirable to be classed; and to have the same condition with them, was no misery. For as we must necessarily feel extreme grief, when any evil happens to us which the children of God have never experienced, so it is a singular consolation when we know that we suffer nothing different from them; nay, when we know that we have to sustain the same yoke with them.

When Job heard from his friends,

“Turn to the saints, can you find any like to thee?”
(Job 5:1,)

it was the voice of Satan, because he wished to drive him to despair. When, on the other hand, the Spirit by the mouth of James designs to raise us up to a good hope, he shews to us all the fore-going saints, who as it were stretch out their hand to us, and by their example encourage us to undergo and to conquer afflictions.

The life of men is indeed indiscriminately subject to troubles and adversities; but James did not bring forward any kind of men for examples, for it would have availed nothing to perish with the multitude; but he chose the prophets, a fellowship with whom is blessed. Nothing so breaks us down and disheartens us as the feeling of misery; it is therefore a real consolation to know that those things commonly deemed evils are aids and helps to our salvation. This is, indeed, what is far from being understood by the flesh; yet the faithful ought to be convinced of this, that they are happy when by various troubles they are proved by the Lord. To convince us of this, James reminds us to consider the end or design of the afflictions endured by the prophets; for as our own evils we are without judgment, being influenced by grief, sorrow, or some other immoderate feelings, as we see nothing under a foggy sky and in the midst of storms, and being tossed here and there as it were by a tempest, it is therefore necessary for us to cast our eyes to another quarter, where the sky is in a manner serene and bright. When the afflictions of the saints are related to us, there is no one who will allow that they were miserable, but, on the contrary, that they were happy.

Then James has done well for us; for he has laid before our eyes a pattern, that we may learn to look at it whenever we are tempted to impatience or to despair: and he takes this principle as granted, that the prophets were blessed in their afflictions, for they courageously sustained them. Since it was so, he concludes that the same judgment ought to be formed of us when afflicted.

And he says, the prophets who have spoken in the name of the Lord; by which he intimates that they were accepted and approved by God. If, then, it had been useful for them to have been free from miseries, doubtless God would have kept them free. But it was otherwise. It hence follows that afflictions are salutary to the faithful. He, therefore, bids them to be taken as an example of suffering affliction. But patience also must be added, which is a real evidence of our obedience. Hence he has joined them both together.

11 The patience of Job. Having spoken generally of the prophets, he now refers to an example remarkable above others; for no one, as far as we can learn from histories, has ever been overwhelmed with troubles so hard and so various as Job; and yet he emerged from so deep a gulf. Whosoever, then, will imitate his patience, will no doubt find God’s hand, which at length delivered him, to be the same. We see for what end his history has been written. God suffered not his servant Job to sink, because he patiently endured his afflictions. Then he will disappoint the patience of no one.

If, however, it be asked, Why does the Apostle so much commend the patience of Job, as he had displayed many signs of impatience, being carried away by a hasty spirit? To this I reply, that though he sometimes failed through the infirmity of the flesh, or murmured within himself, yet he ever surrendered himself to God, and was ever willing to be restrained and ruled by him. Though, then, his patience was somewhat deficient, it is yet deservedly commended.

The end of the Lord. By these words he intimates that afflictions ought ever to be estimated by their end. For at first God seems to be far away, and Satan in the meantime revels in the confusion; the flesh suggests to us that we are forsaken of God and lost. We ought, then, to extend our view farther, for near and around us there appears no light. Moreover, he has called it the end of the Lord, because it is his work to give a prosperous issue to adversities. If we do our duty in bearing evils obediently, he will by no means be wanting in performing his part. Hope directs us only to the end; God will then shew himself very merciful, how ever rigid and severe he may seem to be while afflicting us. ¹⁴⁰¹⁴⁰     “The end of the Lord” seems a singular expression; but τέλος, properly the end, means also the issue, the upshot, the termination, the conclusion. It is genitive of the efficient cause, “the end (or issue) given by the Lord.” See Job 42:12. According to Griesbach there are three MSS which have ἒλεος, “mercy;” which would be very suitable, — “and ye have seen the mercy of the Lord, that the Lord is very full of pity, and compassionate.” But the authority is not sufficient.

12 But above all things. It has been a common vice almost in all ages, to swear lightly and inconsiderately. For so bad is our nature that we do not consider what an atrocious crime it is to profane the name of God. For though the Lord strictly commands us to reverence his name, yet men devise various subterfuges, and think that they can swear with impunity. They imagine, then, that there is no evil, provided they do not openly mention the name of God; and this is an old gloss. So the Jews, when they swore by heaven or earth, thought that they did not profane God’s name, because they did not mention it. But while men seek to be ingenious in dissembling with God, they delude themselves with the most frivolous evasions.

It was a vain excuse of this kind that Christ condemned in Matthew 5:34. James, now subscribing to the decree of his master, commands us to abstain from these indirect forms of swearing: for whosoever swears in vain and on frivolous occasions, profanes God’s name, whatever form he may give to his words. Then the meaning is, that it is not more lawful to swear by heaven or by the earth, than openly by the name of God. The reason is mentioned by Christ — because the glory of God is everywhere inscribed, and everywhere shines forth. Nay, men take the words, heaven and earth, in their oaths, in no other sense and for no other purpose, than if they named God himself; for by thus speaking they only designate the Worker by his works.

But he says, above all things; because the profanation of God’s name is not a slight offense. The Anabaptists, building on this passage, condemn all oaths, but they only shew their ignorance. For James does not speak of oaths in general, nor does Christ in the passage to which I have referred; but both condemn that evasion which had been devised, when men took the liberty to swear without expressing the name of God, which was a liberty repugnant to the prohibition of the law.

And this is what the words clearly mean, Neither by heaven, neither by the earth. For, if the question had been as to oaths in themselves, to what purpose were these forms mentioned? It then appears evident that both by Christ and by James the puerile astuteness of those is reproved who taught that they could swear with impunity, provided they adopted some circuitous expressions. That we may, then, understand the meaning of James, we must understand first the precept of the law, “Thou shalt not take the name of God in vain.” It hence appears clear, that there is a right and lawful use of God’s name. Now, James condemns those who did not indeed dare in a direct way to profane God’s name, but endeavored to evade the profanation which the law condemns, by circumlocutions.

But let your yea be yea. He brings the best remedy to correct the vice which he condemns, that is, that they were habitually to keep themselves to truth and faithfulness in all their sayings. For whence is the wicked habit of swearing, except that such is the falsehood of men, that their words alone are not believed? For, if they observed faithfulness, as they ought, in their words, there would have been no necessity of so many superfluous oaths. As, then, the perfidy or levity of men is the fountain from which the vice of swearing flows, in order to take away the vice, James teaches us that the fountain ought to be removed; for the right way of healing is to begin with the cause of illness.

Some copies have, “Let your word (or speech) be, yea, yea; no, no.” The true reading however, is what I have given, and is commonly received; and what he means I have already explained, that is, that we ought to tell the truth, and to be faithful in our words. To the same purpose is what Paul says in 2 Corinthians 1:18, that he was not in his preaching yea and nay, but pursued the same course from the beginning.

Lest ye fall into condemnation. There is a different reading, owing to the affinity of the words ὑπὸ κρίσιν and ὑπόκρισιν ¹⁴¹¹⁴¹     For εἰς ὑπόκρισιν there are several MSS., but for ὑπὸ κρίσιν there are not only several MSS., but the earliest versions, Syr. and Vulg.; so Griesbach takes the latter as the true reading. If you read, “into judgment” or condemnation, the sense will clearly be, that to take God’s name in vain will not be unpunished. But it is not unsuitable to say, “into hypocrisy;” because when simplicity, as it has been already said, prevails among us, the occasion for superfluous oaths is cut off. If, then, fidelity appears in all we say, the dissimulation, which leads us to swear rashly, will be removed.

13 Is any among you afflicted? he means that there is no time in which God does not invite us to himself. For afflictions ought to stimulate us to pray; prosperity supplies us with an occasion to praise God. But such is the perverseness of men, that they cannot rejoice without forgetting God, and that when afflicted they are disheartened and driven to despair. We ought, then, to keep within due bounds, so that the joy, which usually makes us to forget God, may induce us to set forth the goodness of God, and that our sorrow may teach us to pray. For he has set the singing of psalms in opposition to profane and unbridled joy; and thus they express their joy who are led, as they ought to be, by prosperity to God.

14 Is any sick among you. As the gift of healing as yet continued, he directs the sick to have recourse to that remedy. It is, indeed, certain that they were not all healed; but the Lord granted this favor as often and as far as he knew it would be expedient; nor is it probable that the oil was indiscriminately applied, but only when there was some hope of restoration. For, together with the power there was given also discretion to the ministers, lest they should by abuse profane the symbol. The design of James was no other than to commend the grace of God which the faithful might then enjoy, lest the benefit of it should be lost through contempt or neglect.

For this purpose he ordered the presbyters to be sent for, but the use of the anointing must have been confined to the power of the Holy Spirit.

The Papists boast mightily of this passage, when they seek to pass off their extreme unction. But how different their corruption is from the ancient ordinance mentioned by James I will not at present undertake to shew. Let readers learn this from my Institutes. I will only say this, that this passage is wickedly and ignorantly perverted; when extreme unction is established by it, and is called a sacrament, to be perpetually observed in the Church. I indeed allow that it was used as a sacrament by the disciples of Christ, (for I cannot agree with those who think that it was medicine;) but as the reality of this sign continued only for a time in the Church, the symbol also must have been only for a time. And it is quite evident, that nothing is more absurd than to call that a sacrament which is void and does not really present to us that which it signifies. That the gift of healing was temporary, all are constrained to allow, and events clearly prove: then the sign of it ought not to be deemed perpetual. It hence follows, that they who at this day set anointing among the sacraments, are not the true followers, but the apes of the Apostles, except they restore the effect produced by it, which God has taken away from the world for more than fourteen hundred years. So we have no dispute, whether anointing was once a sacrament; but whether it has been given to be so perpetually. This latter we deny, because it is evident that the thing signified has long ago ceased.

The presbyters, or elders, of the church. I include here generally all those who presided over the Church; for pastors were not alone called presbyters or elders, but also those who were chosen from the people to be as it were censors to protect discipline. For every Church had, as it were, its own senate, chosen from men of weight and of proved integrity. But as it was customary to choose especially those who were endued with gifts more than ordinary, he ordered them to send for the elders, as being those in whom the power and grace of the Holy Spirit more particularly appeared.

Let them pray over him. This custom of praying over one was intended to shew, that they stood as it were before God; for when we come as it were to the very scene itself, we utter prayers with more feeling; and not only Elisha and Paul, but Christ himself, roused the ardor of prayer and commended the grace of God by thus praying over persons. (2 Kings 4:32; Acts 20:10; John 11:41.)

15. But it must be observed, that he connects a promise with the prayer, lest it should be made without faith. For he who doubts, as one who does not rightly call on God, is unworthy to obtain anything, as we have seen in the first chapter. Whosoever then really seeks to be heard, must be fully persuaded that he does not pray in vain.

As James brings before us this special gift, to which the external rite was but an addition, we hence learn, that the oil could not have been rightly used without faith. But since it appears that the Papists have no certainty as to their anointing, as it is manifest that they have not the gift, it is evident that their anointing is spurious.

And if he have committed sins. This is not added only for the sake of amplifying, as though he had said, that God would give something more to the sick than health of body; but because diseases were very often inflicted on account of sins; and by speaking of their remission he intimates that the cause of the evil would be removed. And we indeed see that David, when afflicted with disease and seeking relief, was wholly engaged in seeking the pardon of his sins. Why did he do this, except that while he acknowledged the effect of his faults in his punishment, he deemed that there was no other remedy, but that the Lord should cease to impute to him his sins?

The prophets are full of this doctrine, that men are relieved from their evils when they are loosed from the guilt of their iniquities. Let us then know that it is the only fit remedy for our diseases and other calamities, when we carefully examine ourselves, being solicitous to be reconciled to God, and to obtain the pardon of our sins.

16 Confess your faults one to another. In some copies the illative particle is given, nor is it unsuitable; for though when not expressed, it must be understood. He had said, that sins were remitted to the sick over whom the elders prayed: he now reminds them how useful it is to discover our sins to our brethren, even that we may obtain the pardon of them by their intercession. ¹⁴²¹⁴²     The illative οὖν, though found in some MSS., is not introduced into the text by Griesbach, there being no sufficient evidence in its favor. Nor does there appear a sufficient reason for the connection mentioned by Calvin. The two cases seem to be different. The elders of the church were in the previous instance to be called in, who were to pray and anoint the sick, and it is said that the prayer of faith (i.e. of miraculous faith) would save the sick, and that his sins would be forgiven him. This was clearly a case of miraculous healing. But what is spoken of in this verse seems to be quite different. Prayer is alone mentioned, not by the elders, but by a righteous man, not saving as in the former case, but availing much. It seems probable then that the sins of the sick miraculously healed were more especially against God; and that the sins which they were to confess to one another were against the brethren, also visited with judgment and the remedy for them was mutual confession, and mutual prayer; but the success in this case was not as sure or as certain as in the former, only we are told that an earnest prayer avails much. Then, to encourage this earnest or fervent prayer, the case of Elias is adduced; but it had nothing to do with miraculous healing.

This passage, I know, is explained by many as referring to the reconciling of offenses; for they who wish to return to favor must necessarily know first their own faults and confess them. For hence it comes, that hatreds take root, yea, and increase and become irreconcilable, because every one perniciously defends his own cause. Many therefore think that James points out here the way of brotherly reconciliation, that is, by mutual acknowledgment of sins. But as it has been said, his object was different; for he connects mutual prayer with mutual confession; by which he intimates that confession avails for this end, that we may be helped as to God by the prayers of our brethren; for they who know our necessities, are stimulated to pray that they may assist us; but they to whom our diseases are unknown are more tardy to bring us help.

Wonderful, indeed, is the folly or the insincerity of the Papists, who strive to build their whispering confession on this passage. For it would be easy to infer from the words of James, that the priests alone ought to confess. For since a mutual, or to speak more plainly, a reciprocal confession is demanded here, no others are bidden to confess their own sins, but those who in their turn are fit to hear the confession of others; but this the priests claim for themselves alone. Then confession is required of them alone. But since their puerilities do not deserve a refutation, let the true and genuine explanation already given be deemed sufficient by us.

For the words clearly mean, that confession is required for no other end, but that those who know our evils may be more solicitous to bring us help.

Availeth much. That no one may think that this is done without fruit, that is, when others pray for us, he expressly mentions the benefit and the effect of prayer. But he names expressly the prayer of a righteous or just man; because God does not hear the ungodly; nor is access to God open, except through a good conscience: not that our prayers are founded on our own worthiness, but because the heart must be cleansed by faith before we can present ourselves before God. Then James testifies that the righteous or the faithful pray for us beneficially and not without fruit.

But what does he mean by adding effectual or efficacious? For this seems superfluous; for if the prayer avails much, it is doubtless effectual. The ancient interpreter has rendered it “assiduous;” but this is too forced. For James uses the Greek participle, ἐνεργούμεναι, which means “working.” And the sentence may be thus explained, “It avails much, because it is effectual.” ¹⁴³¹⁴³     This can hardly be admitted. The word expresses what sort of prayer is that which avails much. Besides, to avail much, and to be effectual, are two distinct things. The word as a verb and as a participle had commonly an active sense. Schleusner gives only one instance in which it has a passive meaning, 2 Corinthians 1:6; to which may be added 2 Corinthians 4:12. If taken passively, it may be rendered, “inwrought,” that is, by the Spirit, according to Macknight. But it has been most commonly taken actively, and in the sense of the verbal adjective ἐνεργὴς, energetic, powerful, ardent, fervent. As it is an argument drawn from this principle, that God will not allow the prayers of the faithful to be void or useless, he does not therefore unjustly conclude that it avails much. But I would rather confine it to the present case: for our prayers may properly be said to be ἐνεργούμεναι, working, when some necessity meets us which excites in us earnest prayer. We pray daily for the whole Church, that God may pardon its sins; but then only is our prayer really in earnest, when we go forth to succor those who are in trouble. But such efficacy cannot be in the prayers of our brethren, except they know that we are in difficulties. Hence the reason given is not general, but must be specially referred to the former sentence.

17 Elias was a man. There are innumerable instances in Scripture of what he meant to prove; but he chose one that is remarkable above all others; for it was a great thing that God should make heaven in a manner subject to the prayers of Elias, so as to obey his wishes. Elias kept heaven shut by his prayers for three years and a half; he again opened it, so that it poured down abundance of rain. Hence appeared the wonderful power of prayer. Well known is this remarkable history, and is found in 1 Kings 17 and 1 Kings 18. And though it is not there expressly said, that Elias prayed for drought, it may yet be easily gathered, and that the rain also was given to his prayers.

But we must notice the application of the example. James does not say that drought ought to be sought from the Lord, because Elias obtained it; for we may by inconsiderate zeal presumptuously and foolishly imitate the Prophet. We must then observe the rule of prayer, so that it may be by faith. He, therefore, thus accommodates this example, — that if Elias was heard, so also we shall be heard when we rightly pray. For as the command to pray is common, and as the promise is common, it follows that the effect also will be common.

Lest any one should object and say, that we are far distant from the dignity of Elias, he places him in our own rank, by saying, that he was a mortal man and subject to the same passions with ourselves. For we profit less by the examples of saints, because we imagine them to have been half gods or heroes, who had peculiar intercourse with God; so that because they were heard, we receive no confidence. In order to shake off this heathen and profane superstition, James reminds us that the saints ought to be considered as having the infirmity of the flesh; so that we may learn to ascribe what they obtained from the Lord, not to their merits, but to the efficacy of prayer.

It hence appears how childish the Papists are, who teach men to flee to the protection of saints, because they had been heard by the Lord. For thus they reason, “Because he obtained what he asked as long as he lived in the world, he will be now after death our best patron.” This sort of subtle refinement was altogether unknown to the Holy Spirit. For James on the contrary argues, that as their prayers availed so much, so we ought in like manner to pray at this day according to their example, and that we shall not do so in vain.

20 Let him know. I doubt whether this ought rather to have been written, γιςώσκετε, “know ye.” Both ways the meaning however is the same. For James recommends to us the correction of our brethren from the effect produced that we may more assiduously attend to this duty. Nothing is better or more desirable than to deliver a soul from eternal death; and this is what he does who restores an erring brother to the right way: therefore a work so excellent ought by no means to be neglected. To give food to the hungry, and drink to the thirsty, we see how much Christ values such acts; but the salvation of the soul is esteemed by him much more precious than the life of the body. We must therefore take heed lest souls perish through our sloth, whose salvation God puts in a manner in our hands. Not that we can bestow salvation on them; but that God by our ministry delivers and saves those who seem otherwise to be nigh destruction.

Some copies have his soul, which makes no change in the sense. I, however, prefer the other reading, for it has more force in it.

And shall hide a multitude of sins. He makes an allusion to a saying of Solomon, rather than a quotation. (Proverbs 10:12.) Solomon says that love covers sins, as hatred proclaims them. For they who hate burn with the desire of mutual slander; but they who love are disposed to exercise mutual forbearance. Love, then, buries sins as to men. James teaches here something higher, that is, that sins are blotted out before God; as though he had said, Solomon has declared this as the fruit of love, that it covers sins; but there is no better or more excellent way of covering them than when they are wholly abolished before God. And this is done when the sinner is brought by our admonition to the right way: we ought then especially and more carefully to attend to this duty.

END OF THE EPISTLE OF JAMES

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