Of other Old] CHAP. XI. tortured, not accepting deliverance; that they might obtain a better resurrection : 36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; [Testament believers. 38 (Of whom the world was not worthy :) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect. (P) EXPOSITION. God, he is God in heaven above, and in earth beneath." Thus, from "Abel the righteous," to "Rahab the (converted) harlot," faith always prevailed to the salvation of the soul, and often to the effect of temporal, and even of miraculous deliverance. (P) Ver. 31-40. Various other instances of faith enumerated. The apostle here finding examples to multiply upon him, makes a sudden stop, and asks," And what shall I say more? for the time would fail" to review them all. He therefore rapidly enumerates a variety of other instances he might have added-naming some, and alluding to others in a most impressive strain of eloquence, of which we can only add a brief paraphrase, which may illustrate the subject, though it must weaken the force of his language, as paraphrases always do :-The time would fail me to tell of Gideon, who, with a small band of men, defeated many thousand Midianites (Judges vi.-viii.)-of Barak, who routed Sisera, and delivered Israel from the hand of Jabin (Judges vi. 6.)-of Sampson, who wrought many extraordinary achievements among the Philistines (Judg. xiii.-xvi.)—of Jephtha, and his victory over the Ammonites (Judges xi. xii.)-of David, also, and his conquest over Goliath, and many other enemies-of Samuel, and others of the Prophets. These, with many more, proceeds the inspired writer, through faith subdued kingdoms, as did Joshua and others, just referred to;-wrought righteousness, not only personally, but executed the righte ous judgments of God against offenders, as did Phineas, Joshua, David, &c. :—obtained promises, and their fulfilment, as did Abraham and Sarah, Caleb and Joshua, &c.-stopped the mouths of lions, as in the case of Daniel-quenched the violence of fire, as in the instances of his friends Shadrach, Meshach, and Abednego-escaped the edge of the sword-out of weakness were made strong-waxed valiant in fight—turned to flight the armies of the aliens, their pagan enemies. Even women received their dead to life again, as in the case of the widow of Zarephath, and the Shunamite: and others were tortured, not accepting deliverance, as in the heroic instance of the mother and her seven sons, as related in the second book of the Maccabees (chap. vii.), when one of her sons thus addressed the tyrant Antiochus:"Thou, like a fury, takest us out of the present life; but the King of the world shall raise us up, who have died for his laws, to everlasting life." Another son said, "It is good, being put to death by men, to look for hope from God, to be raised up again by him." All these died, not accepting deliverance, the mother herself encouraging her sons, one after the other, in the same hope of a joyful resurrection. And others had trial of cruel mockings and scourgings; yea, moreover, of bonds and imprisonment. They were, in many cases, stoned; in one instance, at least, as Isaiah (see C. B. vol. ii. p. 262), sawn asunder-were tempted, being subject to "the fiery darts of Satan," as well as to the insidious arts of men were slain with NOTES. Ver. 37. They wandered about in sheepskins, &c. -St. Clement of Rome, in his first Epistle to the Corinthians, 17, alludes to the same circumstance. "Let us be imitators of those who went about in goat-skins and sheep-skins, preaching the coming of Christ. We mean Elias, Elisens, and Ezekiel, the prophets." See 2 Kings i. 8; Zech. xiii. 4. Ver. 40. God having provided.-Marg. "foreseen." We prefer the text. HEBREWS. EXPOSITION-Chap. XIII. Continued. by the blood of the everlasting covenant; i. e. through the worth or merit of it. Christ's blood is termed "the blood of the everlasting covenant," in distinction from the blood of slain beasts, which ratified and established the Old Covenant made at Sinai. These sacrifices could not procure remission of sins and eternal life; but the atonement of Christ hath obtained both; for God hath brought him again from the dead through that blood. The covenant itself is called everlasting, because it shall never wear old, like the Sinaic covenant. (Chap. viii. 13.) Having thus characterized God as the God of peace," our apostle next proceeds to the subject matter of his prayer, which was, that through the divine grace they might be prepared, assisted, and completed in every work, good and well-pleasing in the sight of God. "It is plain, from this and other passages of Scripture (says Mr. M'Lean), that God worketh in his people every good work that is well pleasing in his sight; and that, not only in the conversion of a sinner, but in all the growth and improvement of a Christian in the spiritual life. It is he that enlightens the eyes of their understanding (Ephes. i. 17, 18); that enlarges their views of the love of Christ (Ephes. us, as ra iii. 16-19); that worketh in them both to will and to do. (Phil. ii. 13.) The holy tempers and spiritual affections of the soul are the fruits of the Spirit. (Gal. v. 22,23.) But then, 2ndly, He works tional creatures, by means of the reve lation he hath given us, enlightening our judgments-strengthening our faithmoving our wills by its motives, and so influencing our obedience. The Spirit, therefore, does not work upon us abstract from the word; but in and by it, making it to produce its effects. 3rdly. God's working in us that which is well pleasing in his sight, does not supersede our acti vity or make us passive: on the contrary, it is an exciting of us both to will and to do. 4thly. That as God works in his people that which is well pleasing in his sight, so we should apply to him for his Spirit, de pend upon his assistance in every thing be requires, and give him all the glory"Not I, but the grace of God which was with me." Lastly, We should look for acceptance only through "the merits and mediation of Christ, even in such things as we do agreeable to his will; for they are well pleasing in his sight only through Jesus Christ: to whom be glory for ever and ever. Amen." INTRODUCTION HOLIC TO THE CATHOLIC EPISTLES, AND PARTICULARLY THE GENERAL EPISTLE OF JAMES. THE seven following Epistles are usually called Catholic, but for what reason is not agreed. Dr. Hammond's opinion, which is most generally followed, is, that the first Epistles of Peter and of John, being the first that were generally received in the Christian Church, they first obtained the name of Catholic; and as the five other Epistles came into the like general acceptance, they acquired the same name. The Epistles of Peter and John appear to have been thus distinguished, soon after the close of the second century, by Origen and Dionysius of Alexandria; and the whole seven were so denominated by Athanasius, Eusebius, and others, in the fourth century: some farther particulars will be mentioned under the several distinct Epistles. Whitby, Doddridge, and others, however, explain the term Catholic as implying that they were not addressed to either particular churches or individuals, but to Christians in general, and to this we feel inclined; but it will not apply to the second and third Epistles of John, which are addressed to an elect lady and the "well-beloved Gaius." The question is, however, of small importance, since it does not materially affect their being canonical, or belonging to the sacred canon, as we shall see in the instance of the Epistle of JAMES now before us. The first doubt respecting this Epistle seems to have originated in there being two Apostles of the name of James, and the writer not having distinguished himself either as the son of Zebedee, or the son of Alpheus. The former was, however, slain by Herod, in A.D. 44 (See Acts xii. 2), about seventeen years before this is commonly supposed to have been written; but the date is by no means certain, and from no allusion being made to the calling of the Gentiles, some critics have strongly urged that it must have been written before that period; and some references to the Synagogue worship seem to intimate that it was written before the converts to Christianity had separated therefrom. On the other hand, its later date has been argued from the apparent allusions it contains, in chap. iv. and v., to the approaching destruction of Jerusalem, which happened in A.D. 70, and which has induced the majority of critics and commentators to ascribe the Epistle to James the less, who, as tradition reports, suffered martyrdom in A.D. 62: yet as these events had been long before predicted by our Lord, and there were certainly approaching signs of the event, particularly in the temper and spirit of the Jews themselves, it might well be alluded to by the elder James, especially as our Lord had only stated the event to happen during that generation, and many probably expected it several years before it came. (See Matt. xxii. 33, 34.) INTRODUCTION. But whether this Epistle was written by James the greater or the less, by the son of Zebedee or of Alpheus, is of little moment, as they were both Apostles of Jesus Christ. This doubt, however, probably occasioned its being received into the Church later than some other Epistles; and a supposed contradiction between this and some of Paul's Epistles on the subject of Justification* (which, in our Exposition, we shall endeavour to remove) much increased the difficulty of its general reception. It appears, however, by Eusebius, that from "the beginning of the fourth century, the seven Epistles called Catholic were well known and received by many, though some of them were not received by all"—as, for instance, this of James, the second of Peter, that of Jude, and the second and third of John. James, indeed, has the preference to the others here named, in being included in the first Syriac version of the New Testament, which was made in the beginning of the second century. Dr. Mill lays much stress on some parallel passages in the writings of St. Peter and Paul, as indicating their acquaintance with this Epistle; and others have referred to passages in Clement of Rome, and in Hermas, in the first century; but most of these, consisting in a mere coincidence of phrase, form, in our opinion, but doubtful arguments in proof of its canonical authority. Origen however, decidedly quotes "the Epistle ascribed to James," and some passages of the Apostolical Fathers should pro bably be considered in the same light. But the chief external argument in favour of the Epistle seems to be its admission into the first Syriac Testament. This was translated for the use of the converted Jews, who were certainly better judges of its authenticity than the Gentiles. To which it may be added, that this Epistle is inserted in all the catalogues of the canonical books of Scripture, which were published by the general and provincial Councils." Though the critics are divided both as to the author and date of this Epistle, all seem to agree that it was written from Jerusalem or its neighbourhood. List of the seven Catholic Epistles, their authors and dates; from the Rev. T. H. Horne's Analysis of the New Testament. See Horne's Introduction, vol. iv. ch. iv. § 2, Macknight's Preface to this Epistle, and Preb. Townsend's N. Test. Arranged, vol. ii. Note p. 511–517. * It was on this ground that bold Reformer, Luther, who it is well known rejected it from his canoe, called it (Epistola straminea) a strawy or chaffy Epistle. He is said, however, latterly to have altered his opinion.-Macknight. rection.. CHAP. I. [tribes in their dispersion. 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed, 7 For let not that man think that he shall receive any thing of the Lord. 8 A double minded man is unstable in all his ways. (A) EXPOSITION. (A) Ver. 1-8. We must rejoice in trialation-seek wisdom of God-regard atntively his word-and pray for divine James, in the address of is Epistle, simply describes himself as a servant of God and of the Lord Jesus hrist," which he seems to consider as the ighest of all honours. This term is in self nearly synonymous with apostle, which mply means a messenger; but in its New estament use, a special messenger from e Lord Jesus Christ to sinners of maund, and one of his own immediate atndants when on earth. The omission of e latter term (apostle) was, however, in e early ages, made an objection to its vine authority. This Epistle is then addressed to the welve tribes [of Israel] scattered abroad," hich is (as almost every thing may be) fferently interpreted. Some including e whole Jewish nation, wherever found; hile others confine the expression to Jews attered in all the surrounding countries, which there were certainly great numers, as we find by the history of the day 'Pentecost. (Acts ii. 5,9-11.) Of the rmer opinion are Beza, Lardner, Macnight, Doddridge, &c.; and we should y, with Macknight, that if "the apostle's tter was chiefly intended for the Jews in reign countries," yet does it not exclude e Jews in Judea, who were the writer's peculiar charge, and to whom some things in the Epistle more especially belong. The salutation here following is not grace and peace," as in most of Paul's Epistles, but health. It is remarkable, however, that the same term is used in the original, in the apostolical decree. (Acts xv. 23.) "The apostles, &c. send greeting"-or health, "to the brethren which are of the Gentiles." The great object of the inspired author of this Epistle appears to be, to encourage and support the believing Hebrews under the various trials to which their Christian profession was likely to expose them; the word temptations must, therefore, be bere taken in its most extensive sense, as including every kind of trials. Philosophy may attempt to reconcile us to these, under the idea of their being the universal and unavoidable lot of man: but Christianity alone can teach us to rejoice in them, as "working together for our good." "Faith can derive the honey-eyed sweetness of present profit, and the valuable prospects of future benefit, out of sickness and poverty, pains and woes, disappointments and bereavements. It can sanctify sor rows, and cause us to rejoice in tribulation;' yea, to count it all joy, full, unabated, overflowing advantage to our best and higher interests, when we fall into many and diversified temptations." In contemplating these afflictions, we NOTES. Hail! and is used by our Lord himself in the plural, Matt. xxviii. 9, "All hail!" The same word is also used 2 John, ver. 10 and 11, which see. Ver. 2 Divers temptations.-The word tempta tions is here used in the most extensive sense for all kinds of trials. So Deut. iv. 33; Luke xxii. 28; Acts xx. 19. Ver. 4. But (Gr. de), And let, &c.-So Doddr. Ver. 8. A double-minded man.-Mack. "Aman of wo minds." |