Thomas Manton · 58 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter V. · Part 8

2. Private confession to men. And so—(1.) To a wronged neighbour, which is called a turning to him again after offence given, Luke xvii. 4, and prescribed by our Saviour, Mat. v. 24, `Leave thy gift before the altar, and be first reconciled to thy brother., God will accept no service or worship at our hands till we have confessed the wrong done to others. So here, confess your faults one to another, it may be referred to injuries. In contentions there are offences on both sides, and every one will stiffly defend his own cause, &c. (2.) To those to whom we have consented in sinning, as in adultery, theft, &c. We must confess and pray for each other. Dives in hell would not have his brethren come `to that place of torment, Luke xvi. 28. It is but a necessary charity to invite them that have shared with us in sin to a fellowship in repentance. (3.) To a godly minister or wise Christian under deep wounds of conscience. It is but folly to hide our sores till they be incurable. When we have disburdened ourselves into the bosom of a godly friend, conscience findeth a great deal of ease. Certainly they are then more capable to give us advice, and can the better apply the help of their counsel and prayers to our particular case, and are thereby moved to the more pity and commiseration; as beggars, to move the more, will not only represent their general want, but uncover their sores. Verily it is a fault in Christians not to disclose themselves and be more open with their spiritual friends, when they are not able to extricate themselves out of their doubts and troubles. You may do it to any godly Christians, but especially to ministers, who are solemnly intrusted with the power of the keys, and may help you to apply the comforts of the word when you cannot yourselves. (4.) When in some special cases God's glory is concerned; as when some eminent judgment seizeth upon us be cause of a foregoing provocation, which provocation is sufficiently evidenced to us in gripes of conscience, it is good to make it known for God's glory. Thus David, when stung in conscience, and smitten with a sudden conviction, said, 2 Sam. xii. 13, `I confess I have sinned., So when Achan was marked by lot, Joshua adviseth him. Josh. vii. 19, `My son, confess, and give glory to God., So when divine revenge pursueth us till we are brought to some fearful end and punishment, it is good to be open in acknowledging our sin, that God's justice may be the more visibly cleared; for hereby God receiveth a great deal of glory, and men a wonderful confirmation and experience of the care and justice of providence.

And pray for one another.—From thence note, that it is the duty of Christians to relieve one another by their prayers. You shall see John, in the close of his epistle, giveth the same charge: 1 John v. 16, `If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for him that sinneth not unto death;, that is, God shall pardon him, and by that means free him from everlasting death. Because particulars affect us more than general considerations, let me tell you—(1.) You must pray for the whole community of saints, every member of Christ's body; not only our familiars, but those with whom we are not acquainted. So Eph. vi. 18, `Make supplication for all saints., This is indeed the church's treasury, the common stock of supplications. Paul prayeth for them that had never seen his face: Col. ii. 1, 2., God knoweth what conflict I have for you, and for many that have not seen my face in the flesh., A Christian is a rich merchant, who hath his factors in divers countries, some in all places of the world, that deal for him at the throne of grace; and by this means the members of Christ's body have a communion one with another, though at a distance. (2.) It is our duty to pray for those especially to whom we are more nearly related; as Paul, Rom. ix. 3, for his own countrymen. So for our kindred, that they may be converted, and be to us, as Onesimus to Philemon, dear `in the flesh, and in the Lord, Philem. 16. So for the same particular society and assembly of the faithful in which we are engaged. So the minister for his people, and the people one for another: Eph. iii. 12, `For this cause I bow my knees, &c. Certainly we do not improve this interest so much as we should do. (3.) More especially yet for magistrates and officers of the church. For magistrates: 1 Tim. ii. 1, 2, `For all in authority, &c. This is the best tribute you can pay them. So for ministers, the weightiness of their employment calleth for this help from you. In praying for them you pray for yourselves. If the cow hath a full dug, it is the benefit of the owner. With what passionateness doth the apostle Paul call for the prayers of the people! Rom. xv. 30, `For the Lord Christ's sake, for the love of the Spirit, strive together with me in your prayers., Oh! do not let us stand alone, and strive alone, Voe soli. Single prayers are like the single hairs of Samson; but the prayers of the congregation like the whole bush. Therefore you should, in Tertullian's phrase, quasi manu factâ, with a holy conspiracy besiege heaven, and force out a blessing for your pastors. (4.) The weak must pray for the strong, and the strong for the weak. There is none but should improve his interest. When there is much work to do, you give your children their parts; as those busy idolaters, Jer. vii. 18, `The children gather wood, the fathers kindle the fire, and the women knead the dough, &c.; all bore a part in the service. So in the family of Christ. None can be exempted: `The head cannot say to the feet, I have no need of you, &c., 1 Cor. xii. 21, 22. God delighteth to oblige us to each other in the body of Christ, and therefore will not bless you without the mutual mediation and intercession of one an other's prayers; for this is the true intercession of saints. And so, in a sense, the living saints may be called mediators of intercession. But chiefly the strong, and those that stand, are to pray for them that are fallen; for that is the intent of this place. Oh! then, that we would regard this neglected duty. Not to pray for others is uncharitableness; not to expect it from others is pride. Do not stand alone; two, yea, many, are better than one. Joint striving mutually for the good of each other maketh the work prosper. Especially, brethren, pray for us, for us in the ministry. Our labours are great, our corruptions are strong, our temptations and snares are many, possibly the more for your sakes; that our hearts may be entendered to you, and the fitter to apply reproof, comfort, and counsel to your souls. Oh! pray that we may have wisdom and faithfulness, and speak the word of the Lord boldly. So also pray for one another. Some are in better temper to pray for others than they for themselves; or it may be your prayers may be more acceptable. Job's friends were good men, yet (as we noted be fore) the Lord saith, `I will not hear you; my servant Job shall pray for you, Job xlii. 8.

That ye may be healed.—The word is of a general use, and implieth freedom from the diseases either of soul or body, and the context suiteth with both; for he speaketh promiscuously of sins and sickness. If you understand it of corporal healing, with respect to sickness, you may observe:—

Obs. 1. That God will have a particular confession of the very sin for which he laid on sickness, before healing. But I chiefly understand this healing spiritually: confess, and the Lord will purge you from your sins, and heal the wounds of your consciences. So healing is taken elsewhere in scripture, as Ps. xli. 4, `Lord, heal my soul, for I have sinned against thee;, and 1 Peter ii. 24, `By whose stripes ye are healed., I observe hence:—

Obs. 2. That sin is the soul's sickness. There are many fair resemblances. (1.) Distemper: the soul is disordered by sin, as the body is distempered by sickness. (2.) Deformity: therefore of all diseases under the law sin was figured by leprosy, which most spotteth and deformeth the body. (3.) Pain: sickness causeth pain, so doth sin a sting in the conscience, horrors in the hour of death, 1 Cor. xv. 57. (4.) Weakness: the more sin, the more inability and feebleness for any gracious operation. The apostle saith, Rom. v. 6, `We were without strength;, weak, sickly souls that could do no work: thus we were in the state of nature: yea, after grace, there is a feebleness; we never have perfect health till we come to heaven. Thus you see there is a general resemblance between sin and sickness. So in particular between the kinds of sin, and the kinds of sickness. Original sin is like the leprosy of Naaman, which God threatened should `cleave to Gehazi, and to his seed for ever, 2 Kings v. 27, so that every child born of that line was born a leper, as every one born of Adam is born a sinner. So there is the tympany of pride, the burning fever of lust, the dropsy of covetousness, the consumption of envy, &c. These allusions are obvious. So Solomon calleth tenacity a disease. When a man hath abundance, and hath no power to use it, this is, saith he, vanity, and an evil disease, Eccles. vi. 2. As if a man were hungry, and had abundance of meat, yet out of dyscrasy of stomach could not taste it. Well, then, avoid sin as you would avoid sickness; and when you have admitted it, complain of it as the plague and sore of your souls, 1 Kings viii. 38. Many cry because of the plague of their bodies; but when they regard the plague of their hearts, saith the Lord, then will I hear from heaven. The diseases of the soul are worst. Bodily diseases tend only to the death of the body, but these to the eternal death of body and soul. Other diseases are but consequents of sin; it is sin that is the strength of diseases, the sting of death, and the cause of eternal horror and torment. Oh! run to Christ then, he is the great physician of souls; his skill to cure you cost him dear: `By his stripes we are healed.,

For the effectual fervent prayer of a righteous man availeth much.—This is added by way of encouragement. In this sentence there are three things:—(1.) The qualification of the prayer, fervent, effectual. (2.) The qualification of the person, of a righteous person. (3.) The effect of the whole, availeth much.

First, for the qualification of the duty, δέησις ἐνεργουμένη. The word in the original is so sublime and emphatical, that translations cannot reach the height of it. It hath been diversely rendered. The vulgar, assidua precatio, daily prayer; but without any reason. Beza, oratio efficax, effectual prayer; but it is not ἐνεργὴς, but ἐνεργουμένη; and, besides, this rendering would impose a tautology upon the sentence,—effectual prayer is effectual. Others render it, wrought in us by the Holy Spirit; as they that were possessed with an evil spirit were called ἐνεργούμενοι. Our translators, because they know not what fit expression to use, translate it by two words, fervent, effectual. The phrase properly signifieth a prayer wrought and excited; and so implieth both the efficacy and influence of the Holy Ghost, and the force and vehemency of an earnest spirit and affection. The word will yield us two notes:—

Obs. 1. That a true prayer must be an earnest, fervent prayer. The ancient token of acceptance was firing the sacrifice. Success may be much known by the heat and warmth of our spirits. Prayer was figured by wrestling; compare Gen. xxxii. 26 with Hosea xii. 4; certainly that is the way of prevailing. So it is resembled to his immodesty that would take no denial, Luke xi. 8; what we translate `importunity, is in the original ἀναιδείαν, `impudence., It is said, Acts xxvi. 7, that the tribes served God instantly, ἐν ἐκτενεία; the word signifieth to the utmost of their strength. Under the law, the sweet perfumes in the censers were burnt before they ascended. Oh! look to your affections; get them fired by the Holy Ghost, that they may flame up towards God in devout and religious ascents. It is the usual token for good that you shall prevail with God as princes. Luther said, Utinam eodem ardore orare possem—would to God I could always pray with a like ardour, for then I had always this answer, fiat quod velis—be it unto thee as thou wilt. Oh! be earnest and fervent, then, though you cannot be eloquent. There is language in groans, and sighs are articulate. The child is earnest for the dug when it cannot speak for it. Only beware that your earnestness doth not arise from fleshly lusts and concernments. The sacrifices and perfumes were not to be burned with strange fire. When your censers are fired, let not the coal be taken from the kitchen, but the altar. God hath undertaken to satisfy spiritual desires, but not fleshly lusts.

Obs. 2. From the word you may observe, that in prayer we must use much diligence to work our hearts to the duty; so the word signifieth a prayer wrought and driven with much force and vehemency. It is said of the apostles, Acts i. 14, `They continued in prayer and supplication;, in the original, ἤσαν προσκαρτεροῦντες. The phrase signifieth such a perseverance as is kept up with much labour and force. It is no easy thing to pray, and to work a lazy dead heart into a necessary height of affections. The weights are always running downward, but they are wound up by force: Ps. xxv. 1, `I lift my heart to thee., When our affections are gotten up, it is hard to keep them up; like Moses, hands, they soon flag and wax faint. A bird cannot stay in the air without a continual flight and motion of the wings; neither can we persist in prayer without constant work and labour: our faith is so weak, that we are hardly brought into God's presence; and our love is so small, that we are hardly kept there: affections flag, and then our thoughts are scattered; weariness maketh way for wandering; first our hearts are gone, and then our minds, so that we have need of much labour and diligence; all acts of duty are drawn from us by an holy force.

Secondly, The qualification of the person, of a righteous person; that is, not absolutely, as appeareth by Elias, the instance brought, who is said to be a man subject to like passions with us; therefore, it is meant of a man righteous in Christ, justified by faith. Note hence:—

Obs. That in prayer we should not only look after the qualification of the duty, but of the person. God first accepteth the person, and then the duty. So the apostle proveth the acceptance of Abel's person by God's testimony to his gifts, Heb. xi. 4; and the place to which he alludeth, Gen. iv. 4, plainly showeth that God's first respect was to Abel, and then to his offering. I have read of a jewel that being put into a dead man's mouth loseth all its virtue: prayer is such a jewel in a dead man's mouth; it is of no force and efficacy: Prov. xxi. 27, `The prayer of a wicked man is an abomination, much more when he offereth it with an evil mind., At the best, it is naught, if made with a devout aim; but where there is a conjunction of an evil person and an evil aim, the Lord abhorreth it. Balaam came with seven rams and seven altars, and all would not do. They urge it as a proverb and known principle, John ix. 31, `The Lord will not hear sinners., Well, then, when you come to pray, look to the interest of your persons:—(1.) Otherwise you will be in danger of a legal spirit, to hope to gratify God by your prayers and good meanings. There is not a surer sign of resting in duties than when you look altogether to the quality of the duty, and not to the quality of the person; as if the person were to be accepted for the work's sake, and not the work for the person. This plainly revolveth you to the tenor of the old covenant, and maketh works the ground of your acceptance with God. (2.) You will be in danger of refusal; God will have nothing to do with the wicked: Job viii. 20, he will not take sinners by the hand; so the original and margin; and God will ask what you have to do with him, `What hast thou to do, &c. Ps. 1. Look to your interest in Christ; all hangeth upon that.

Thirdly, The effect of the duty, availeth much. He doth not tell you how much; you will find that upon trial and experience. Observe:—

Obs. That prayers rightly managed cannot want effect. This is the means which God hath consecrated for receiving the highest blessings. Prayer is the key by which those mighty ones of God could lock heaven, and open it at their pleasure. Among the graces, faith excelleth, and prayer among the duties; these are most excellent, be cause most useful to our present state. It is wonderful to consider what the scripture ascribeth to faith and prayer; prayer sueth out blessings in the court of grace, and faith receiveth them. It were easy to expatiate in this argument; but because this is the usual subject of most practical discourses, I forbear. God himself speaketh as if his hands were tied up by prayer: Exod. xxxii. 10, `Let me alone, &c. Nay, he indenteth with Moses, and offereth him composition if he would hold his peace, `I will make of thee a great people, &c. So that other expression, if we read it right, `Concerning my sons and daughters, command ye me, &c. These are expressions which are to be admired with a holy reverence; not strained, lest our thoughts degenerate into rude blasphemy. Certainly they are mighty condescensions, wherein the Lord would signify to Us the fruit and efficacy of prayer, as he is pleased to accept it in Christ. Well, then, pray with this encouragement, God hath said in an open place, that is, solemnly avowed before all the world, that none shall seek his face in vain, Isa. xlv. 19.

Ver. 17. Elias was a man subject to like passions as we are, and lie prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months.

He proveth the general proposition by a particular instance, the .example of Elias. Before we come to examine the words, I shall discuss a doubt. How could he infer a general rule out of one single instance, especially from a man whose life was full of prodigy and wonder? I answer—(1.) In a case necessary, one instance is enough, proofs in such a case being ἐκ περισσοῦ, over and above measure, and for illustration rather than confirmation. (2.) Though the instance be particular, yet the precept of praying, and the promise of being heard in prayer, are both universal. (3.) His drift is to show that, if he obtained so much, our prayers shall not altogether be in vain; there may be less of miracle in our answer, but there will be as much of grace. (4.) For the special dignity of the person, the apostle himself anticipateth that objection; ὁμοιοπαθὴς, of like passions with us, is here put by way of prevention. They might plead Elias was a singular instance; who can expect his experiences? The apostle anticipateth this doubt, by acquainting them that he was subject to like infirmities wherewith other men are surprised. I come now to the words.

Elias.—An eminent prophet, and of whom singular things are related in scripture. He raised the widow's son, 1 Kings xvii. 22; obtained fire from heaven against the priests of Baal, 1 Kings xviii. 38; he was fed by ravens, 1 Kings xvii.; went forty days and forty nights in the strength of one meal, 1 Kings xix. 8; brought fire from heaven on the captains of two fifties and their companions, 2 Kings i. 10; passed over Jordan dry-foot, 2 Kings ii. 8; he was snatched into heaven in a fiery chariot, 2 Kings ii. 11; he visibly appeared in the transfiguration of Christ, Mat. xvii. 3. The Papists feign that he shall come corporally into the world before the day of judgment. And here our apostle instanceth in another miracle—heaven itself seemed to be subject to his prayers, and to be shut and opened at his pleasure.

Was a man subject to like passions as we are.—Some apply this to outward sufferings and afflictions; some to weaknesses of body and the inconveniences of the present life; some to inward passions and perturbations of the mind; some to moral infirmities and sins: all may be intended. The same word is used Acts xiv. 15, when they would have sacrificed to Paul and Barnabas: `We are, say they, `ὁμοιοπαθεῖς, of like passions with yourselves., It is put there for whatever differenceth man from the divine nature; as Peter in the like case saith, Acts x. 26, `I am also a man, &c. Thus the scripture showeth that Elias was hungry, 1 Kings xvii. 11; that he feared death, and therefore fled from Jezebel, 1 Kings xix. 3; and requested to die in a pet and discontent, 1 Kings xix. 4. All kinds of infirmities incident to man are ascribed to him.

And he prayed earnestly, προσευχῇ προσηύξατο, he prayed in prayer, a known Hebraism. Verbalia addita verbis is a kind of construction among the Hebrews which implieth vehemency, and that earnest contention of spirit which should be in prayer. It is an explication of δέησις ἐνεργουμένη, used by the apostle in the former verse. So Christ saith, Luke xxii., `With desire have I desired;, that is, vehemently and earnestly; it is a like Hebraism. But because among the Hebrews I have observed that there is always a conveniency between the forms of expression and the things expressed, therefore Aquinas's note is not altogether amiss, Cordis et oris orationem notat, it may note the agreement between tongue and heart; the heart prayed and tongue prayed. This clause noteth the cause why Elias was heard; he prayed with earnestness and faith, according to the will of God revealed to him.

That it might not rain.—There is no such thing in the history, which you have at large, 1 Kings the 17th and 18th chapters, where there is not a word of his praying that it might not rain; the scripture showeth that he only foretold a drought. But it is more than probable that the worship of Baal, being everywhere received, did extort from this good man, so full of zeal for God, a prayer for drought as a punishment, by which the people being corrected, he prayed again for rain. Certainly, the apostle having recorded the story, we cannot doubt of the truth of it. It is usual in scripture in one place to give us the substance of a history, in another the circumstances of it; as that of Jannes and Jambres, 2 Tim. iii. 8. So Ps. cv. 18, we read that `Joseph's feet were hurt in fetters, and that he was laid in iron; there is no such thing recorded in Genesis. So Heb. xii. 21, `So terrible was the sight, that Moses said, I exceedingly fear and quake, which is nowhere recorded in the Pentateuch.

And it rained not by the space of three years and six months.—The same term of time is specified, Luke iv. 25, `Many widows were in Israel in the days of Elias, when the heavens were shut three years and six months, &c. But you will say, How is this true? how three years and a half, when it is expressly said, 1 Kings xviii. 1, `And it came to pass after many days, that the word of the Lord came to Elijah in the third year, saying, Go show thyself to Ahab, and I will send rain upon the earth?, To answer this scruple, Grotius saith, that the word of the Lord came to him about the end of the third year, to be executed half a year after; but this is not so probable: others say otherwise. The `best answer I conceive is that proposed by Abulensis, and since embraced and improved by Junius and other divines of great note. They answer, that the third year spoken of in that place is to be reckoned from his dwelling at Sarepta; so that the time of his abode about the brook Cherith is not computed, where he was one whole year fed by ravens; for it is said, 1 Kings xvii. 10, `And after a while he departed to Sarepta;, in the margin, `at the end of days;, that is, at the end of the number of days which make a year. So Junius rendereth anno exacto. The same phrase is used, Gen. iv. 3, `In process of time, &c., in the margin, mikketh jomim, `at the end of days, or, `at the year's end., Well, then, after this year is elapsed, from thence for ward we must begin the computation, which may be well inferred from 1 Kings xvii. 14, where Elijah being at Sarepta, it is said, `The Lord came to him, and said, The barrel of meal shall not waste, nor the cruse of oil fail, until the day that the Lord sendeth rain., Now about the middle of the third year from that time the Lord appeared to him again.

The notes are these:—

Obs. 1. That God's eminent children are men of like passions with us: see 1 Peter v. 9, `The same things are accomplished in your brethren that are in the flesh;, they are all troubled with a naughty heart, a busy devil, and a corrupt world. We are all tainted in our originals, and infected with Adam's leprosy: all blood is of a colour. Many times there are notorious blemishes in the lives of the saints; they are of the same nature with others, and have not wholly divested and put off the interests and concernments of flesh and blood. Moses spake unadvisedly with his lips, and David turned aside to adultery: he rendereth the reason, Ps. li. 5, he had a common nature with other men. So often divers of God's dear children have foul falls. Constancy and continuance in sin would deny them saints, and an uninterrupted continuance in holiness would deny them men. Well, then, God's children, that travail under the burden of infirmities, may take comfort; such conflicts are not inconsistent with faith and piety: other believers are thus exercised, none ever went to heaven but there was some work for his `faith and patience, Heb. vi. 12. When we partake of the divine nature we do not put off the human; we ought to walk with care, but yet with comfort.

Obs. 2. It is no injury to the most holy persons to look upon them as men like ourselves. There is a double fault; some canonize the servants of God, not considering them in their infirmities, make them half gods, who were by privilege exempted from the ordinary state of men, and so lose the benefit of their example; whereas, in the word, they are set out as so many precedents. Thy prayers may he heard as well as those of Elias; thy sins may be pardoned as well as Paul's, 1 Tim. i. 17. God will strengthen and confirm necessary graces in thee as well as David, Zech. xii. 8. Others reflect only upon their infirmities, and instead of making them precedents of mercy, make them patrons of sin. Thus every base spirit will plead Lot's incest, David's adultery, Noah's drunkenness. In Salvian's time they pleaded, Si David, cur non et ego? si Noah, cur non et ego? Follow them in their graces as you follow them in their sins: they were men of like passions, but they were also holy men. James here doth not only recite Elijah's weaknesses, but his graces.

Obs. 3. That in the lives of God's choicest servants there was some considerable weakness. Elias, in the midst of his miracles, was encumbered with many afflictions. Paul had `abundance of revelations, but `a thorn in the flesh., In the life of Jesus Christ himself there was an intermixture of power and weakness; of the divine glory and human frailty. At his birth a star shone, but he was laid in a manger; afterwards the devil tempted him in the wilderness, but there angels ministered to him; as man, he was deceived in the fig-tree, but, as God, he blasted it; he was caught by the soldiers in the garden, but first he made them fall back. So it is notable that the same disciples that were conscious to his glory in the mount, are afterwards called to be witnesses of his agonies in the garden. Compare Mat. xvii. 1 with Mat. xxvi. 37. And all this to show, that in the highest dispensations God will keep us humble, and in the lowest providences there is enough to support us.