Verse 1–6. Go now rich men, and so forth In the first six verses, he gives admonitions to those among the Christians who were rich, not to rely on riches, nor value themselves on this account. You must look upon your riches and treasures as if they were already putrefied and corrupted, your gold and silver eaten and consumed with rust: and their rust shall rise in testimony and judgment against you, for not making better use of them. As your coin is eaten with rust, so shall your bodies be hereafter as it were eaten and consumed by fire. You heap up to yourselves a treasure in the day of wrath, while through covetousness, and hard heartedness, you defraud labourers of their hire, living at the same time in feasting and luxury, as in the day of slaughter. That is, feasting as men are accustomed to do, on the days when victims are slaughtered, offered, and eaten with great rejoicing. Others expound it, as if you were feeding, and making yourselves fit sacrifices and victims for God’s anger and indignation. Witham.—You have feasted, and so forth The Greek is, “you have lived in delicacies and debaucheries, and have feasted upon your hearts as for the day of sacrifice:” Ετρυφησατε, και εσπαταλησατε εθρεψατε τας καρδιας υμων ως εν ημερα σφαγης. That is, you have fattened yourselves with good cheer and sensual pleasures, like victims prepared for a solemn sacrifice. Calmet.—Others among you have unjustly oppressed, accused, and brought to condemnation the just one, by which seems to be understood just and innocent men, who are divers times deprived of their fortunes, and even of their lives, by the unjust contrivances of powerful wicked men. Witham.
James
Verse 7–11. Be patient, and so forth He now in these five following verses turns his discourse from the rich to the poor, exhorting them to patience till the coming of the Lord to judgment, which draweth near; his coming to judge every one is at his death. Imitate the patience of the husbandman, waiting for fruit after that the earth hath received the timely and early [1] rain soon after the corn is sown, and again more rain, that comes later to fill the grain before it comes to be ripe. This seems to be the sense by the Greek: others expound it, till he receive the early and latter fruits. Witham.—Behold the judge standeth before the door. This expression is synonymous with that in the foregoing verse. “The coming of the Lord is at hand.” This way of speaking is not uncommon in Scripture. Thus God said to Cain: “If thou hast done evil, shall not sin forthwith be present at the door?” Saint James is here speaking of the approaching ruin of Jerusalem, the destruction of the temple, and the dispersion of the Jews by the Romans. Calmet.—Call to mind for your encouragement the trials and constancy [2] of the prophets: the patience of Job, after which God rewarded him with great blessings and property, and you have seen the end of the Lord; that is, what end the Lord was pleased to give to Job’s sufferings. But Saint Augustine Ven. Bede, and so forth would have these words, the end of the Lord, to be understood of the death of our Lord Jesus Christ, on the cross, for which God exalted him, and so forth Witham.
James
Verse 12. But above all things … swear not, and so forth This earnest admonition is against all kind of oaths in common conversation, (not against oaths made on just and necessary occasions) and in the very same words, as our blessed Saviour warned all people against this sin of swearing. Mat. chapter 5. How unaccountably is this commandment of God contemned? And what a dreadful account will some day be exacted for so many oaths, curses, and blasphemies, which are now so common, that we may rather wonder at the patience of God and that already exemplary punishments have not fallen upon whole cities and kingdoms for this continued profanation of the holy name of God? Witham.—Saint James here repeats the injunctions of our Saviour, not to swear at all. Matthew 5:34. See the annotations in that place.
James
Verse 14–15. Is any man sick among you? [3] or in danger of death by sickness, let him call, or bring in the priests of the Church, and so forth The apostle here enjoins the constant use of the sacrament, called extreme unction, or the last anointing with oil, instituted, (as were all the sacraments of the Church) by our Saviour Christ, and which is here fully and clearly delivered in plain words, expressing, 1. the persons to whom this sacrament is to be administered; 2. the minister; 3. the form; 4. the matter; 5. the effects. As to the first, is any man sick among you? This sacrament then is to be given to every believing Christian, who is in danger of death by sickness. 2. Bring in the priests, one or more, they are the ministers of this sacrament. The Protestant translation has the elders; yet in their book of common prayer, he who is called in to assist and pray with the sick, is called either the minister, the curate, or the priest, never the elder. Dr. Wells has not changed the word elders in his translation; but in his paraphrase he expounds it of those ministers of the church who are above deacons. 3. And let them pray over him. Besides other prayers, the form of this sacrament is by way of prayer, let the Lord forgive thee, &chapter 4. Anointing him with oil. The oil with which he is anointed by the priest, is the outward visible sign, and the matter of this sacrament, as water is the matter of baptism. 5. And the prayer of faith shall save the sick man, and so forth All the sacraments of the new law have their virtue from the merits of our Saviour, Christ, and therefore must be ministered and received with faith in our Redeemer. Witham.—Is any man sick? and so forth The Greek expression in this place is equivalent to, “Is any one dangerously ill amongst you?” Ασθενει τις εν υμιν. The primary intention of this sacrament of extreme unction, is to confer a special grace upon the dying Christian, to strengthen him in his last and dreadful conflict, when the prince of darkness will exert his utmost to ruin his poor soul. But besides this, it was also intended to free man from venial sin, and likewise from mortal, if guilty of any, provided he were contrite and not able to have recourse to the sacrament of penance. But the sacrament of penance being the only regular means of obtaining pardon for mortal sin committed after baptism, a person must first have recourse to this sacrament, if he be able, as a necessary preparation for the sacrament of extreme unction. Other effects of this sacrament are, that it lessens the temporal punishment due to sin, and restores health to the worthy receiver, if it be expedient for the good of his soul. Saint Augustine serm. 215. Calmet. Theol. Petav. Habert. Bailly, and so forth de Extrem. Unct.—How great then is the folly of such persons as are afraid to receive this sacrament, imagining it to be the irrevocable sentence of impending dissolution? whereas one of the very effects of this sacrament is to restore health, if it be expedient for the soul; and who would wish for health upon any other conditions? A.—The anathemas pronounced by the council of Trent against those who deny the existence of this sacrament, are sufficient to establish the belief of it in the minds of Catholics. See sess. 14. can. 1. 2. and 3. of the council of Trent. It may be proper, however, to observe, in confirmation of our belief of this sacrament, that whenever the ancient Fathers have had occasion to speak of extreme unction, they have always attributed to it all the qualities of a sacrament, as Saint John Chrysostom who proves from this text of Saint James the power which the priest has to forgive sins; (lib. 3. de Sacerdotio. Saint Augustine ser. 215) not to mention Origen, who wrote at the beginning of the third century, (hom. ii. in Levit.) enumerating the different ways by which sins are forgiven in the new law, says, “That they are remitted when the priests anoint the sick with oil, as is mentioned in Saint James.” When Decentius, bishop of Eugenium in Italy, in 416, wrote to Innocent I. upon this sacrament, he makes no question whether it was a sacrament, but only consults him concerning the manner of administering; whether a bishop could give it, or whether priests were the only administerers of this sacrament, as Saint James says, “Let them call in the priests of the Church;” and whether it could be given to penitents before they had been reconciled by absolution. To the former question, the pope replied there could be no doubt, as Saint James could never mean that bishops were excluded as being higher than priests; but that he supposed them to be taken up with other things. We might add to this, the word presbyter was then used indiscriminately for both bishops and priests. A.—As to the next question, whether penitents could receive this sacrament before absolution, he answered in the negative. “For,” says he, “can it be thought that this one sacrament can be given to those who are declared unworthy of receiving the rest?” Innocent I. in epist. ad Decent. c. viii. Habert. de Extre. Unct.—If it be objected that mention is not more frequently made of this sacrament in the writings of the ancients, we will answer with Bellarmin, that the most evident things were not always written, but only as occasion offered, that many of the mysteries were kept secret, to preserve them from the ridicule of the infidels. That in the times of persecution it was more difficult to administer this sacrament and less necessary, as the greatest part of Christians died not by sickness but by martyrdom. Theol. Petav. de Extre. Unc.—Ven. Bede in Lu. ix. speaketh thus: “It is clear that this custom was delivered to the holy Church by the apostles themselves, that the sick should be anointed with oil consecrated by the bishop’s blessing.”—Let him bring in, and so forth See here a plain warrant of Scripture for the sacrament of extreme unction, that any controversy against its institution would be against the express words of the sacred text in the plainest terms. Challoner.—And the Lord, by virtue of this sacrament, or if you will, sacramental prayer, shall raise him up, shall give him spiritual strength and vigour to resist the temptations which at that hour are most dangerous. He shall also raise him up, by restoring him his corporal health, when God sees it more expedient for the sick man.—And if he be in sins, they shall be forgiven him, not merely by prayer, but by this sacrament. Witham.
James
Verse 16. Confess, therefore, your sins, and so forth Divers interpreters expound this of sacramental confession, though, as the authors of the annotations on the Rheims Testament observe, this is not certain. The words one to another, may signify that it is not enough to confess to God, but that we must also confess to men, and not to every man, but to those whom God appointed, and to whom he hath given the power of remitting sins in his name. I cannot but observe that no mention at all is made, “in the visitation and communion of the sick,” in the Prot. common prayer book, of this comfortable passage out of Saint James, of calling in the priests of the Church, of their anointing him with oil … and that his sins shall be forgiven him. Perhaps having laid aside that sacrament, it seemed to them better to say nothing of those words. But such a confession as is practised by all Catholics, is at least there advised. “The sick person,” saith the book of common prayer, “here shall be moved to make a special confession of his sins … After which confession, the priest shall absolve him after this sort. Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners, who truly repent, forgive thee … and by his authority committed to me, I absolve thee from all thy sins, in the name of the Father,” and so forth Here is a special confession, or a confession of particular sins; here is a power of forgiving sins in God’s name, acknowledged to be given to the Church, and to priests; here are the very same words used by every Catholic priest in the sacrament of penance. This is clearly ordained in their liturgy: how far it is complied with, I know not. Witham.—One to another. That is, to the priests of the Church, whom (verse 14) he had ordered to be called for, and brought in to the sick: moreover, to confess to persons who had no power to forgive sins, would be useless. Hence the precept here means that we must confess to men whom God hath appointed, and who, by their ordination and jurisdiction, have received the power of remitting sins in his name. Challoner.—Pray for one another. Here is recommended prayer in general, as a most necessary Christian duty. He encourages them to it by the example of Elias. [4] in the beginning of the third age, (hom. ii. in Levit.) who numbering up the different ways by which sins are forgiven in the new law, says, that they were remitted when priests anoint the sick with oil, as in the epistle of Saint James; Saint John Chrysostom [5] in the end of the fourth age, (in his third book de Sacerdotio, tom. i. p. 384. Nov. Ed. Ben. written before the end of the fourth age, about the year 375) says, that priests (and his word expresseth sacrificing priests, not elders) have now a power to remit sins, which he proves from those words in Saint James, Is any man sick among you? and so forth This shews, as do also Origen’s words, that this custom was then continued in the East, in the Greek Church, and that it was believed a sacrament, of which the priests only were the ministers. Innocent I. [6] in his answers to Decentius, bishop of Eugenium, in Italy, at the beginning of the fifth age, an. 416, calls this anointing and prayer over the sick, set down in Saint James’ epistle, a sacrament in the same sense as other sacraments in the new law. See Labbe’s Councils, tom. ii, p. 1248. And as to what Innocent I. and Ven. Bede relate of a custom by which lay persons, when a priest could not be had, anointed and prayed over a person in danger, it was only to testify their desire of having the sacrament: as it was likewise a pious custom in some places for sinners to make a confession to a layman, not that they them looked upon it as a sacrament, but only that they hoped God would accept of their private devotions and humiliation, when they could not have a priest to administer the sacraments to them. It is needless to mention authors in the following ages. Saint Gregory (Sacramentarium. fer. 5. in Cœna Dni.) describes the ceremony of blessing oil to be used in the anointing of the sick. Theodore, made archbishop of Canterbury, an. 668, among other decrees, ordains that sick persons receive the holy unction, set down by Saint James. The Capitularia of Charles the great, say that no one, when about to depart out of this world, ought to want the anointing of the sacrament of oil. The same is ordained in a council of Chalons, an. 813, can. 48; by a council at Aix la Chapelle, an. 830, can. 5; by the council of Mayence, an. 847, can. 26, and so forth Now since we find this anointing made use of as a sacrament at least from the fourth age, let our adversaries tell us when this anointing prescribed by Saint James was left off, and when and how it came to be taken up again. They have no manner of proofs for either; and yet we have a right, as the authors of the annotations on the Rhem. Testam. observe, to demand clear and convincing proofs in this case, when the Scripture seems so clear for us and against them. Dr. Fulk affirms boldly, that this anointing was never to this day received in the Greek Church as a sacrament. This only shews how little credit is to be given to him. He might have found great reason to doubt of his bold assertion, since neither Photius, in the ninth age, nor Michael Cerularius, in the eleventh, ever objected this difference betwixt their Greek and the Latin Church, at a time when they reckoned up even the most minute differences either in doctrine or discipline, so as to find fault with the Latins for shaving their beards. He might have found it by what happened at the time of the council of Lyons, in the thirteenth age, when the pope, in his letter to the emperor of Constantinople, wrote that the Latin Church, and all in communion with him, acknowledged seven sacraments, which the Greeks never blamed. He might have observed the same when the Greeks and Armenians came to an union in the council of Florence, in the fifteenth age. The same Dr. Fulk, who wrote about the year 1600, could scarce be ignorant of the ill success the Augsbourg confession met with among the Greeks, to whom, when the Lutherans had sent copies of their faith and of their reformation, Jeremy, the patriarch of Constantinople, with a synod of the Greeks, condemned their articles, and among other points, declared that they held “in the orthodox Catholic Church seven divine sacraments,” the same as in the Latin Church, baptism … and the holy oil. Had Dr. Fulk lived a little longer, he must have been more and more ashamed to find other Greek synods condemning him and all the said reformers. For when Cyrillus Lucaris, advanced to the see of Constantinople by the interest of the French Calvinists, began to favour and support the doctrine of the Calvinists, the Greeks in several synods under their patriarchs, (an. 1639, 1642, 1671, and 1672) condemned Cyril and the new doctrine of the said reformers, and expressly declared that they held seven sacraments. See Menochius. Arnauld, tom. iii. Perpetuitè de la Foy; and the dissertations of Menochius. Le Brun, tom. iii. p. 34, and 572, disert. 12, where he shews that all the churches of the East, and all the Christian churches of the world, though separated from the communion and subordination to the Pope, agree with the Latin Church, as to the sacrifice of the Mass, as to the real presence of Christ in the Eucharist, and as to the seven sacraments. Witham.—If, with holy Scripture, we must allow that charitable persons on earth may prove instrumental, under God, to their neighbour’s salvation, why are we to deny this to the saints in heaven, whose charity for man is much greater?
1 PETER
THE
FIRST EPISTLE OF S. PETER,
THE APOSTLE
James
Greek: Sabaoth (or Hebrew: Tze’va’ot)
James
TR reads “under judgment” instead of “into hypocrisy”