the fatherless, and widows τεσθαι ορφανους και χηρας in their affliction, and to εν τη θλίψει αυτων, ασπιkeep himself unspotted λον ἑαυτον τηρειν απο του

from the world.

κοσμου.

against every one, who is not of their way of thinking concerning the disputed articles of the Christian faith. Such a conduct renders their pretensions to religion false. So μαται signifies, Acts xiv. 15. That ye turn from (τέτων ματαιων) these false gods.

Ver. 27.-1. Pure religion. The word θρησκεια signifies worship. But by an usual figure, a part of religion is put for the whole. Tillotson (Serm.) thinks the apostle likens religion to a gem, whose perfection consists in its being clear, that is, without flaw or cloud. And Doddridge observes that no gem is so ornamental as the temper here described.

2. To take care of orphans. According to the apostle, religion does not consist so much in the warmth of affection with which we worship God, as in

CHAPTER II.

View and Illustration of the Precepts and Doctrines contained in this

T

Chapter.

HE manners and customs of the Hebrews being different from those of all other nations, the jurisprudence of the heathens could not be applied, for determining the controversies which arose among the Jews in the provinces. The Romans therefore allowed them, not only in Judea, but in all the countries of the empire, to determine their controversies about matters of property by their own law and practice. So Josephus informs us; and gives us copies of several decrees of the emperors to that effect. See 1 Cor. vi. 2. note 4. Hence the apostle, in mentioning the right practice, which the Jewish converts, who thought themselves religious, were to maintain, insisted particularly in the first part of this chapter, on their observing justice and impartiality in judging such causes, as by the Roman law, or by the consent of parties, they were allowed to determine. And this he did the rather, because the unbelieving Jews were now become very partial and unjust in their decisions as judges. Nor were the believing part of the nation altogether blameless in that respect. But partiality in judgment being directly contrary to the gospel, the apostle severely reproved both the one and the other, for shewing any disposition to favour rich litigants, though it

σκεπτεσθαι) Το take care of orphans 2 and widows in their affliction, AND to keep one's self unspotted (awo) by the world. (See 1 Tim. v. 4.)

that which is not defiled with worldly mixtures, in the esteem of God, even the Father, does not consist in forms, but is this: To take care of orphans and widows in their affliction, and to keep one's self unspotted by the vices of the world.

good works. These, when they proceed from a regard to the welfare of society, are termed virtuous actions; but when done from a regard to the will of God, and to promote his glory, they become pious actions, and make a chief part of true religion. There is a sentiment in Isocrat. ad Nicocl. not much different from this: ήγε δε τέτο είναι θυμα καλλισον και θεραπειαν

μέγισον,

εαν ως βελτισον και δικαιωτατον σεαυτον παρεχης. Esteem this the most excellent sacrifice and the greatest worship, if you present yourself as good and just as possible.

were only by giving them a better or more honourable seat in their synagogue, than that allotted to their poor opponents, ver. 1, 2, 3, 4. This partiality to the rich and contempt of the poor, he told them, was extremely improper in the disciples of Christ, especially as they knew, that in all countries the poor had shewed a greater disposition to receive the gospel than the rich, ver. 5. -And that the rich unbelieving Jews were great persecutors of the Christians, and dragged them to the heathen tribunals to get them punished, ver. 6.-Wherefore, to prevent partiality in judgment for the future, the apostle recommended to them that unfeigned benevolence towards all men, which Christ hath enjoined as his commandment, and which on that account may be called the royal law, ver. 8.-13. This passage of the epistle, so far as it related to the Christians, was intended for the instruction of the bishops, and rulers, and other gifted persons in the church, whose office it was to determine those controversies about worldly matters, which arose among the brethren. See 1 Cor. xii. 28. note 2. and the life of Paul, Proofs and Illustr. No. II.

Many of the Jews, influenced by the prejudices of their education, attempted to excuse their unjust judgments and other evil actions, by the care with which they performed some one or other of the precepts of the law, which they considered as of more importance than the rest. Hence the question of the lawyer, Matth. xxii. 36. Master, which is the great commandment in the law? Wherefore, to set them right in this matter, the apostle assured them, that though they kept all the other precepts of the law, if they habitually offended in any one of them, they became guilty of all, ver. 10. because the precepts of the law being all enjoined by one and the same authority, he who habitually transgresses one precept, disregards the authority of the lawgiver, and shews himself ready to transgress any other precept, in the like circumstances, ver. 11.-13.

Another great error into which the Jewish Christians had fallen in the first age, and which had made them negligent of good works, was this: They fancied that the speculative belief of the doctrines of the gospel, to which they gave the name of faith, was sufficient to save them, however deficient they might be in good works: an error which has prevailed in modern times likewise. Wherefore, to shew that one's assenting with his understanding to truth, will not save him, unless it leads him to perform good works, the apostle compared the faith of such a believer, to the benevolence of a man, who, in words, expresses abundance of kindness to the naked and the hungry poor, yet gives them none of the things necessary to the

OLD TRANSLATION.

GREEK TEXT.

CHAP. II. 1 My bre- 1 Αδελφοι μου, μη εν προσωποληψιαις έχετε την τιςιν του Κυριου ἡμων Ιησου Χριςου της δοξης ;

thren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons.

2 For if there come un

2 Εαν γαρ εισελθη εις to your assembly a man την συναγωγην ὑμων ανηρ with a gold ring, in good- χρυσοδακτυλιος εν εσθητι

Ver. 1.-1. Do ye not hold, &c.? That this clause is rightly translated interrogatively is plain, because translated either as a precept, or as an affirmative proposition, it does not agree with what is contained in the following

verse.

2. The faith of the glory of our Lord Jesus Christ. In construing δοξος with 15w, I have followed the Syriac translation, which hath here Fidem gloriæ domini nostri. The glory of our Lord Jesus Christ consists, in being the Son of God, and the governor and judge of the worlds visible and invisible. The faith of this glorious character cannot be held consistently with partiality in judgment, which Christ hath prohibited and will severely punish.-Or faith of the glory, &c. may be an Hebraism for, the glorious faith of the gospel enjoined by our Lord Jesus Christ, Or, the glorious faith of body, ver. 14.-18. For the same purpose he remarked, that even the devils believe speculatively that God exists; but will not be saved by their faith, though it be real, as appears by their trembling when they recollect God's justice and power. The reason is, they are so utterly depraved, that their faith hath no influence on their temper and conduct, ver. 19.-Farther, more fully to prove that good works are necessary to justification, the apostle appealed to Moses himself, who hath declared that Abraham and Rahab were justified, on account of the good works which their faith prompted them to perform, ver. 20.-25. In this appeal there was the greater propriety, that Paul, whose doctrine the Judaizers pretended to espouse, in his epistles to the Romans and Galatians, had built his doctrine of justification by faith, upon the account which Moses had given of the justification of that great believer.

His discourse on justification James concluded with a saying, which must impress every intelligent reader with the strongest conviction of the necessity of good works in order to salvation. As the body without the spirit is dead, so faith without works is dead also, ver. 26.

NEW TRANSLATION.

CHAP. II. 1 My brethren, Do ye not hold the faith of the glory of our Lord Jesus Christ with acceptance of persons?

2 For if there enter into your synagogue a man having golden rings on his

COMMENTARY.

CHAP. II. 1 My brethren, Do ye not in judging causes, hold the belief of the glory of our Lord Jesus Christ as the Son of God and judge of the world, with acceptance of persons contrary to that faith, and contrary to the law itself, Lev. xix. 15. Deut. xvi. 19.

2 That ye do this ye cannot deny: For if there enter into your synagogue a man who is a party in the cause to

which he is the object. The faith of the gospel may justly be called glorious, on account of its intrinsic excellence, and of the spiritual gifts and miraculous powers with which it was accompanied in the first age. See 2 Cor. iii. 7.-9. notes.

3. With acceptance of persons. Εν προσωποληψιαιας. This word signifies regard shewn to persons, not on account of their real worthiness, but on account of their station, their riches, and other external circumstances. This partiality in judges being extremely culpable, it is here severely condemned by the apostle.

ly apparel, and there come in also a poor man in vile raiment;

3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to

the poor, Stand thou there, or sit here under my foot

stool.

4 Are you not then partial in yourselves, and are become judges of evil thoughts?

5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

λαμπρα, εισελθῃ δε και πτωχος εν ρυπαρᾳ εσθητι,

3 και επιβλεψητε επι τον φορουντα την εσθητα την λαμπραν, και είπητε αυτῳ Συ καθου ώδε καλως· και τῷ πτωχῳ ειπητες Συ ςηθι εκει, η καθου ώδε ὑπο το ὑποποδιον μου·

4 Και ου διεκρίθητε εν ἑαυτοις, και εγενεσθε κριται διαλογισμων πονηρων ;

5 Ακουσατε, αδελφοι μου αγαπητοι, ουχ ὁ Θεος εξελεξατο τους πτωχους του κοσμου τουτου, πλουσιους εν πιςει, και κληρονομους της βασιλειας, ἧς επηγγειλατο τοις αγαπω

σιν αυτον ;

Ver. 2.-1. If there enter into your synagogue. The word συναγωγη sometimes denotes an assembly of persons, sometimes the house in which such an assembly is held. Here, your synagogue does not mean a Jewish synagogue, but the house or room where the Christians assembled for worship. And as 'the Jews held courts of judicature in their synagogues, (see Vitringa De. veter. Synag. Lib. 3. part 1. c. 11. p. 174. Luke xxi. 12.) and there also punished offenders by scourging, (Matth. x. 17. Acts xxi. 11.) it is probable that the first Christians, after their example, held courts for determining civil causes in the places where they assembled for public worship, called here, Your synagogue. For, that the apostle speaks not of their assembly, but of the place where their assembly was held, is evident from his mentioning the litigants sitting in a more honourable, or in a less honourable place of the synagogue.

Ver. 3.-1. Sit thou here honourably. Of the chief, or most honourable seats in the synagogues our Lord speaks, Matth. xxiii. 6. where he rebuked the Scribes and Pharisees for loving to sit in these seats.

Ver. 4.-1. Verily do ye not make a difference. This is the literal translation of the phrase & διεκρίθητε, as is plain from Acts xv. 9. where it is so rendered. Accordingly, the Syriac hath, Annon discrimen fecistis apud vos ?