James, the Lord's brother,-wrote but one epistle, which is among the seven catholic epistles. • Which too is said to have been published by another in his name. But gradually, in process of time, it has gained authority. This is he of whom Paul writes in his epistle to the Galatians. And he is often mentioned in the Acts of the apostles.' . Which likewise,' says Jerom, is said to have been published by another in his name:' that is, even that one epistle is said by some to be spurious, and not really written by James, though it bears his name. But I do not believe there is reason to think that was ever said by any. And I am persuaded, that what Jerom says here is owing to a mistake of his, not rightly understanding Eusebius: who, as may be remembered, says,This James is said to be the author of the first of the epistles called catholic. But it ought to be observed that it is spurious.' By which Jerom understood Eusebius to say, that this epistle was falsely ascribed to James, and was not his: whereas Eusebius means no more than that it was a contradicted book, not received by all as of authority: or at the utmost, that it was doubted of, or rejected by many. This I suppose to have been clearly shown before. See Vol. ii. p. 373-376, and also p. 383. The reason why this epistle was not received by all, I suppose to have been, that it was not certainly known that James, the writer of it, was an apostle. We have observed several ancient writers, who did not allow him to have that high character. There were two apostles of this name: James the son of Zebedee, and James the son of Alpheus. That the writer of this epistle was not James the son of Zebedee, must have been evident. Nor was it certain that he was the son of Alpheus. Another reason of doubting of his apostleship may have been, that he was often called bishop of Jerusalem, and said by some to have been appointed to that office by the apostles. This also may have contributed to the doubt, whether he was one of the twelve apostles of Christ. Other reasons have been assigned in late ages, why some might hesitate about receiving this epistle as a part of canonical scripture. But those reasons are not to be found in the most early antiquity: whereas we can plainly perceive, that not a few learned Christians of the first ages were not satisfied the writer was an apostle; which must have occasioned a demur concerning the high authority of the epistle. If this James was not one of the twelve apostles, he was nevertheless a person of great distinction, as he was the Lord's brother, and resided many years at Jerusalem after our Lord's ascension, as president, or superintendent of the church there, and of the Jewish believers in Judea in general. Accordingly, Eusebius, who did not think this James to be one of the twelve apostles, in his commentary upon Isaiah, reckons fourteen apostles, meaning Paul, and this James, though not equal to him. See Vol. ii. p. 383. And Jerom likewise, in one place, formerly taken notice of, reckons this James, brother of the Lord, an additional apostle with Paul, beside the twelve, Vol. ii. p. 559. But I think it manifest, that James, the Lord's brother, who resided at Jerusalem, several times mentioned in the Acts of the apostles, and in St. Paul's epistles, was an apostle, one of the twelve, and consequently the same with him who is called the son of Alpheus. And as this epistle has been all along ascribed to James, the Lord's brother, surnamed the Just, I receive it as a part of sacred scripture, and think it ought to be so received. II. Concerning the time of this epistle, there cannot be very different apprehensions. d Mill says it was written before the destruction of Jerusalem, and a year or two before his own death, about the year 60: which is also the opinion of Fabricius. But that appears to me rather too soon. If St. James suffered martyrdom in the year 62, I should be inclined to think this epistle was written in the beginning of that year, or in 61, and but a short time before his death. Eusebius says, When Paul had appealed to Cæsar, and had been sent to Rome by Festus, the Jews, who had aimed at his death, being disappointed in that design, turned their rage Quæ et ipsa ab alio quodam sub nomine ejus edita asseritur. b 15809 δε ὡς νοθεύεται μLEY. H. E. 1. 2. cap. 23. p. 66. C. • I likewise refer to Dr. Leonard Twell's Examination of the late new text and version of the N. T. Part. 2. ch. 2. p. 82. Who speaks to the like purpose. De tempore, quo scripta est, certum est in primis exaratam fuisse ante excidium Hierosolymitanum. De hoc enim, ut et generali Judæorum calamitate, veluti jam imminente, loquitur Bib. Gr. 1. 4. cap. v. n. ix. tom. III. p. 165. 2 against James, the Lord's brother, who had been appointed by the apostles bishop of Jerusalem.' In like manner Tillemont, adopting that thought, says, St. Paul having been sent to Rome near the end of the year 60, by Festus, governor of Judea, the Jews finding themselves not able to accomplish their design against him, turned their rage against James. Nevertheless they did not show it till eighteen months after, when Festus being dead, and Albinus, who succeeded him, not being yet arrived, the province was without a governor.' That the Jews were much vexed, when Paul was sent to Rome, and had thus escaped out of their hands, is very reasonably supposed. But that their vexation upon that account was the occasion of the death of James, is mere conjecture. Nor does any thing like it appear in the accounts of his death, which Eusebius has transcribed from Hegesippus, and Josephus. If I likewise may be allowed to mention a conjecture, (which is at least as probable, as that just taken notice of) I should say, I am apt to think, that the death of James was partly occasioned by the offence taken at his epistle: in which are not only sharp reprehensions of the unbelieving Jews for the crimes committed by them, but also affecting representations of the dreadful calamities coming upon them, ch. iv. 1, 8. v. 1—6. III. I am now to consider to whom this epistle was sent. b d с Beza says, it was sent to the believing Jews, dispersed all over the world. Cave seems to say to believing Jews chiefly. And to the like purpose Fabricius. Grotius says, to all the people of Israel living out of Judea. Wall's account of this epistle is this: It was written to such Jews (being now Christians) as were dispersed abroad out of Judea.This epistle consists of general exhortations to piety, patience, and other moral virtues. It has twice or thrice mentioned our Saviour: but has nothing of his miracles, or teachings, or death, or resurrection, or our redemption by him of which Paul's, and Peter's, and John's epistles are full.' To me it seems, that this epistle was written to all Jews descendants of Jacob, of every denomination, throughout the world, in Judea, and out of it. For such is the inscription: "James, a servant of God, and of the Lord Jesus Christ, to the twelve tribes, which are scattered abroad, greeting." No expression can be more general, than " the twelve tribes." There is not any limitation, restraining it to Christians, or believers in Jesus. Nor does he wish them grace or peace from Jesus Christ. It is only a general salutation, or greeting. Indeed he does not dissemble his own character. He calls himself" a servant of God, and of the Lord Jesus Christ." He takes upon himself the character of a Christian, and perhaps of an apostle. But he does not so characterize those to whom he writes. Nor is there any Christian benediction at the end of the epistle. Nor can I see, why " the twelve tribes scattered abroad" should not comprehend those of them in Judea, which were the peculiar charge of the writer. And divers things in the epistle seem to belong to them especially. He means therefore the people of the twelve tribes every where in Judea, and out of it. A large part of the epistle is suitable to Christians. But there are divers paragraphs, that must be understood to be addressed to unbelieving Jews, particularly, ch. v. 1-6. as is generally allowed. I think likewise, that the first ten verses of ch. iv. are addressed to unbelieving Jews. Where it is said, "Whence come wars and fightings among you? Come they not hence, even of your lusts, that war in your members? Ye lust, and have not. Ye kill, and desire to have, and cannot obtain. Ye fight, and war." These things could not be said to Christians. They must relate to those disturbances, which, some while before the Roman war broke out, were every where among the unbelieving Jews. I am of opinion, that this way of writing was chosen to abate the offence, which the reproofs, and exhortations, and warnings of the epistle were likely to occasion. St. James writes in a general way. Let all apply to themselves those things, which belong to them. Wall's note upon ch. v. 6. is to this effect, This is spoken, not to the Christians, but to some rich heathens, or ⚫ infidel Jews, that oppressed and murdered them. No Christians of those times had any wars, S. Jacque le Mineur. Art. vii. Mem. tom. I. b -fidelibus omnibus Judæis, cujuscumque tribus sint, per orbem terrarum dispersis. Bez. ad cap. i. 1. Scripsit, paulo, ut videtur, ante mortem, epistolam catholicam Judæis Ev diacropa, Christianam præcipue doctrinam professis. Cav. H. L. in Jacobo. Ad Judæos maxime Christianismum amplexos, qui usquequaque dispersi degebant. Ubi supr. p. 160. loc. * Id est, gente Israëliticà qui erant extra Judæam. Gr. ad Crit. Notes upon the N. T. p. 144. or fightings, such as ch. iv. 1. or killing, as here: viz. not in the time of James, bishop of Jeru 'salem.' And says Whitby upon ch. iv. 1. "Whence come wars ?" This epistle seems to have been 'written about the eighth of Nero, and the sixty-second of Christ, the year before the death of James: before which time the Jews had great wars and fightings, not only with their neighbours [see note upon Matt. xxiv. 6.] but even among themselves, in every city and family, saith Josephus not only in Judea, but in Alexandria, and Syria, and many other places.' A very proper note upon the text, as seems to me. And what he says upon the following verses of that chapter and upon ch. v. 1-6. and in his preface to the epistle sect. v. and vi. deserves also attentive regard. Where indeed he expressly says, Since James writes to the whole twelve tribes, I doubt not but those of Palestine must be included.' Mr. Pyle has spoken clearly to the like purpose in the preface to his paraphrase of this epistle. I shall now transcribe a part of venerable Bede's note upon the beginning of this epistle. From the words, "scattered abroad," he is led to think of what is said, Acts viii. 1. that upon occasion of the persecution against the church at Jerusalem, after the death of Stephen, they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles, and says, that James writes this epistle to those who were scattered abroad, and suffered persecu tion for the sake of righteousness: nor to them only, but also to those, who though they had believed in Christ were not careful to be perfect in good works, as what follows in the epistle plainly shows and likewise to such as continued unbelieving, and to the utmost of their power persecuted those who believed.' Which appears to me very right, CHAP. XVIII. ST. PETER. 1. His History to the Time of our Saviour's Ascension. II. To the Council of Jerusalem, in the year 49. III. He goes to Antioch, where he is reproved by St. Paul for Dissimulation. IV. His travels, and the Time of his coming to Rome. V. The Time of his Death. VI. Several Things, hitherto omitted, or but lightly touched upon. 1. His episcopate at Antioch. 2. His having been five and twenty Years Bishop of Rome. 3. Hts Children. 4. His Wife's Martyrdom. 5. His absconding at Rome. 6. The Manner of his Crucifixion. VII. That he was at Rome, and suffered Martyrdom there. I. THE land of Palestine, says Cave, at and before the coming of our blessed Saviour, was ⚫ distinguished into three several provinces, Judea, Samaria, and Galilee. This last was divided into the Upper and the Lower. In the Upper, called also Galilee of the Gentiles, within the division, belonging to the tribe of Naphtali, stood Bethsaida, formerly an obscure and inconsiderable village, till lately re-edified, and enlarged by Philip the tetrarch, and in honour of Julia daughter of Augustus called by him Julias. It was situated upon the banks of the sea of Galilee, called also the sea of Tiberias, and the lake of Gennesareth, which was about forty -It These circumstances gave occasion to this apostle, the residentiary of the circumcision in Judea, to endite this epistle partly to the infidel, and partly to the believing Jews.was directed to the Jews and Jewish converts of the dispersion. Yet, as that to the Hebrews was intended for the general benefit of all the scattered tribes, though directed to the natives of the holy land; so, no doubt, this had an equal respect to them, over whom James immediately presided, in the special character of their bishop. Pyle's Paraphrase, Vol. II. p. 290, 291. Legimus, occiso a Judæis B. Stephano, quia facta est in illâ die persecutio magna in ecclesià, quæ est Hierosolymis, et e furlongs in breadth, and a hundred in length, and had a wilderness on the other side, called the desert of Bethsaida, whither our Saviour used often to retire.' At this place was born Simon, surnamed Cephas, or Petros, Petrus, Peter, signifying a stone or rock. He was a fisherman upon the forementioned lake or sea: as was also, in all probability, his father Jonas, Jonah, or John. He had a brother, named Andrew. Which was the oldest of the two is not certain. For concerning this there were different opinions among the ancients. Epiphanius supposed Andrew to be the elder. But according to Chrysostom, Peter was the first-born. So likewise Bede, and Cassian, who even makes Peter's age the ground of his precedence among the apostles. And Jerom himself has expressed himself in the like manner, saying, that the keys were given to all the apostles alike, and the church was built upon all of them equally. But for preventing dissension, precedency was given to one. John ⚫ might have been the person. But he was too young. And Peter was preferred upon account of his age.' St. John has informed us of the first acquaintance of Simon Peter with Jesus, to whom he was introduced by his brother Andrew." He findeth his own brother Simon, and saith unto him: We have found the Messiah. And he brought him to Jesus. And when Jesus beheld him, he said: Thou art Simon, the son of Jonas. Thou shalt be called Cephas." Undoubtedly, they had been from the beginning among those, who are said to have "looked for the kingdom of God, and waited for redemption in Israel." Andrew had received Jesus as the Messiah. And his brother Simon readily concurred in the same belief and profession. They had heard John, and, as may be supposed, had been baptized by him, as all Jews in general were. Being from his testimony, and by personal conversation with Jesus, convinced, that he was the Messiah, it is likely, that henceforward they often came to him, and heard him, and saw some of the miracles done by him. We may take it for granted, that they were present at the miracle at Cana in Galilee, it being expressly said, that " Jesus and his disciples were invited to the marriage solemnity" in that place, John ii. 1, 2. It is also said ver. 11. "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory. And his disciples believed on him:" that is, were confirmed in the persuasion, that he was the Messiah. h The call of Andrew and Peter to a stated attendance on Jesus is recorded by three evangelists. Their father, Jonas, seems to have been dead. For there is no mention of him, as there is of Zebedee, when his two sons were called. It is only said of Andrew and Peter, that when Jesus called them," they left their nets, and followed him." At that time Jesus made them a magnificent promise. "Follow me," said he, " and I will make you fishers of men." In time ( you will be qualified by me to gain men, and to recover them, in great numbers, from ignorance and error, folly and vice, and form them to just sentiments in religion, and the practice of 'virtue.' From this time they usually attended on our Lord. And when he completed the number of his apostles, they were put among them. Having before written the history of St. John at large, I need not be so particular in that of Peter, because these two apostles were much together. However, I intend to take notice of the most remarkable things in his life, especially after our Saviour's ascension. Simon Peter was married when called by our Lord to attend upon him. And upon occasion: of that alliance, as it seems, had removed from Bethsaida to Capernaum, where was his wife's family. Upon her mother our Saviour in a very gracious manner wrought a great miracle of healing. And I suppose, that when our Lord "left Nazareth, and came and dwelled at Capernaum," in alio loco super omnes Apostolos fiat, et cuncti claves regni h Matt. iv. 18-20. Mark i. 16-18. Luke v. 1—9. a (as mentioned Matt. iv. 13.) he made Peter's house the place of his usual abode, when he was in those parts. I think we have a proof of it in the history just taken notice of. When Jesus came out of the synagogue at Capernaum, "he entered into Simon's house," Luke iv. 38. Comp. Mark i. 29. which is well paraphrased by Dr. Clarke: Now when Jesus came out of the synagogue, he went home to Peter's house.' And there it was that the people resorted unto him in the evening, Luke iv. 40. Matt. viii. 16. Mark i. 32-34. Another proof of this we have in a history which is in St. Matthew only, ch. xvii. 24-27, of our Lord's paying at Capernaum the tribute-money for the use of the temple, and his directing Peter, when he had found a piece of money, in the manner there prescribed, to pay it for both of them. The text is to this purpose. "And when they were come to Capernaum, they that received the tribute-money, came to Peter, and said: Doth not your master pay tribute? He saith, Yes. And when he was come into the house, Jesus prevented him."The beginning of that account at ver. 24, is thus paraphrased by Dr. Clarke. Now when they were come home to Capernaum, where Jesus used to dwell, the officers appointed to gather the yearly offering for the service of the temple came to Peter.' b After the miracle of the five loaves, and two fishes, " straightway Jesus constrained his disciples to get into a ship, and to go before him to the other side, whilst he sent the multitudes away." In their passage they met with a contrary wind. "In the fourth watch of the night," near morning, "Jesus came toward them, walking on the sea." And there not being yet light enough to know who he was, they were affrighted, thinking it had been an apparition, and cried out for fear. Jesus then spake to them, and they knew him. After which follows a particular concerning Peter, related by St. Matthew only. "Peter answered him, and said: Lord if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the sea boisterous, he was afraid: and beginning to sink, he cried, saying: Lord, save me. And immediately Jesus stretched forth his hand, and caught him.And when he was come into the ship, the wind ceased." Peter at first presumed too much upon the strength of his faith, and was forward to show his zeal. However, this must in the end have been of use to confirm his faith. He had here great and sensible experience of the knowledge, as well as the power of As soon as his faith failed, our Lord suffered him to sink. And upon his calling for help, Jesus immediately stretched out his hand, and saved him. Jesus. The next day our Lord preached in the synagogue at Capernaum, as related by St. John, ch. vi. 24-65, where many, who expected from the Messiah a worldly kingdom, were offended at his discourse. And it is said, ver. 66—69. “ From that time many of his disciples," who had hitherto followed him, and professed faith in him, "went back, and walked no more with him. Then said Jesus unto the twelve: Will ye also go away? Then Simon Peter answered him: Lord, to whom should we go? Thou hast the words of eternal life. And we know, and are sure, that thou art the Christ, the son of the living God." Some time after this, when our Lord had an opportunity of private conversation with the disciples, he inquired of them what men said of him, and then, whom they thought him to be? "Simon Peter answered and said, Thou art the Christ, the son of the living God." Matt. xvi. 13-16. So far likewise in Mark viii. 27-29, and Luke ix. 18-20. Then follows in Matthew, ver. 17-19. "And Jesus answered, and said unto him, Blessed art thou, Simon Bar-Jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." That is, It is not a partial affection for me, thy master, nor a fond and inconsiderate regard to the judgment of others, for whom thou hast a respect, that has induced thee to think thus of me. But it is a just persuasion formed in thy mind by observing the great works which thou hast seen me do by the power of God, in the confirmation of my mission and doctrine.' " And I say unto thee, Thou art Peter, and upon this rock will I build my church. And I will give unto thee the keys of the kingdom of heaven." By which many interpreters suppose, that |
