VERSE 4.-But let patience have her perfect work, that you may be perfect and entire, wanting in nothing. Here he cometh to show what patience is right, by way of exhortation, pressing them to perseverance, integrity, and all possible perfection. I will open what is difficult in the verse. The "Epyov réλov, her perfect work,] For the opening of this, know, that in the apostle's time there were divers that with a great deal of zeal bore out the first brunt; but, being tired, either with the diversity or the length of evils, they yielded and fainted. Therefore he wisheth them to tarry till patience were thoroughly exercised, and its perfection discovered. highest acts of graces are called the perfections of them. As of Abraham's faith, we say in ordinary speech, there was a perfect faith; so, when patience is thoroughly tried by sundry and long afflictions, we say, there is a perfect patience so that the perfect work of patience is a resolute perseverance, notwithstanding the length, the sharpness, and the continual succession of sundry afflictions. One trial discovered patience in Job; but, when evil came upon evil, and he bore all with a meek and quiet spirit, that discovered patience perfect, or sufficiently exercised. It followeth, That you may be perfect and entire, wanting in nothing.] The apostle's intent is not to assert a possibility of perfection in Christians. "We all fail in many things" (James iii. 2); and all that we have here, is but“ in part." "We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away" (1 Cor. xiii. 9, 10). Here grace must needs be imperfect, because the means are imperfect. But his meaning is, either that we should be sincere, as sincerity is called perfection in Scripture: "Walk before me, and be thou perfect" (Gen. xvii. 1); so it is in the original and marginal reading, what in our translation is "be thou upright.' Or else it is meant of the perfection of duration and perseverance: or rather, lastly, that perfection is intended, which is called the perfection of parts; that we might be so perfect, or entire, that no necessary grace might be lacking; that, having other gifts, they might also have the gift of patience, and the whole image of Christ might be completed in them; that nothing might be wanting which is necessary to make up a Christian. Some, indeed, make this a legal sentence, as implying what God may in justice require, and to what we should in conscience aim; to wit, exact perfection, both in parts and degrees. It is true this is beyond our power; but because we have lost our power, there is no reason God should lose his right. It is a saying of Austin, O homo in præceptione cognosce quid debeas habere, et in correptione cognosce tuo te vitio non habere.* Such precepts serve to show God's right and quicken us to duty, and humble us with the sense of our own weakness. So much God might require, and so much we had power to perform, though we have lost it by our own default. This is true, but the former interpretations are more simple and genuine. The notes are these: I. The perfection of our graces is not discovered, till we are put upon many and great trials. As a pilot's skill is discerned in a storm, so is a * Aug. in lib. de corrept. et grat., cap. 3. + Gubernatoris artem tranquillum mare et obsequens ventus non ostendit: adversi aliquid incurrat oportet quod animum probet. Sen, ad Marc., cap. 5. Christian's grace in many and great troubles. Well then, in all that doth befal you say, Yet patience hath not had its perfect work. Expectation of a worse thing maketh lesser troubles more comportable; yet trust and patience are not drawn out to the height. The apostle saith, Yet ye have not resisted unto blood, striving against sin" (Heb. xii. 4). Should we faint in a lesser trial, before the perfect work cometh to be discovered? Job was in a sad condition, yet he putteth a harder case. "If he should kill me, yet I will trust in him" (Job xiii. 15): in a higher trial I should not faint, or murmur. II. That the exercise of grace must not be interrupted, till it be full and perfect; till it come to Epyov TEXELov, a perfect work. Ordinary spirits may be a little raised for a time, but they fall by and by again, “Ye did run well, who hindered you ?" (Gal. v. 7.) You were in a good way of faith and patience, and went happily forward; but what turned you out of the way? Implying there was as little, or rather less reason, to be faint in the progress, than to be discouraged in the beginning. Common principles may make men blaze and glare for a while, yet afterward they fall from heaven like lightning. It is true of all graces, but chiefly of the grace in the text: patience must last to the end of the providence, as long as the affliction lasteth; not only at first, but when your evils are doubled, and the furnace is heated seven times hotter. Common stubbornness will bear the first onset; but patience holdeth out, when troubles are continued and delayed. The apostle chideth the Galatians, because their first heat was soon spent: "Are ye so foolish? having begun in the Spirit, are ye made perfect in the flesh ?"* (Gal. iii. 3.) It is not enough to begin; our proceedings in religion must be answerable to our beginnings: to falter and stagger after much forwardness,† showeth we are not "fit for the kingdom of God" (Luke ix. 62). The beasts in the prophet always went forward; (see Ezek. i. 11); and crabs, that go backward, are reckoned among unclean creatures (Levit. ii. 10). Nero's first five years are famous; and many set forth well, but are soon discouraged. Liberius, the Bishop of Rome, who was zealous against the Arians, and was looked upon as the Samson of the church, the most earnest maintainer of orthodoxism, suffered banishment for the truth; but, alas! he after failed, and, to recover his bishopric (saith Baronius), sided with the Arians. Well then, while you are in the world, go on to a more perfect discovery of patience, and follow them that "through faith," and a continued patience, have "inherited the promises" (Heb. vi. 12). The III. That Christians must aim at, and press on to, perfection. apostle saith, "That ye may be perfect and entire, nothing wanting." 1st, Christians will be coveting and aspiring to absolute perfection. They are led on to growth by this aim and desire. They hate sin so perfectly, that they cannot be quiet, till it be utterly abolished. First they go to God for justification, ne damnet, that the damning power of sin may be taken away; then for sanctification, ne regnet, that the reigning power of sin may be * Non incepisse sed perfecisse virtutis est. Aug ad frat. in eremo, ser. 8. Turpe est cedere oneri, et luctari cum officio quod semel recepisti: non est vir fortis et strenuus qui laborem fugit, nec crescit illi animus ipsa rerum difficultate. Senec. Baronius ad annum Christi, 357. destroyed; then for glorification, ne sit, that the very being of it may be abolished. And, as they are bent against sin, with a mortal and keen hatred, so they are carried on with an earnest and importunate desire of grace. They that have true grace, will not be contented with a little grace: no measures will serve their turn. "I would by any means attain to the resurrection of the dead," saith Paul (Phil. iii. 11); that is, such a state of grace as we enjoy after the resurrection. It is a metonymy of the subject for the adjunct. Free grace, you see, hath a vast desire and ambition: it aimeth at the holiness of the glorious and everlasting state; and, indeed, this is it which makes a Christian to press onward, and be so earnest in his endeavours: as "Let us go on to perfection" (Heb. vi. 1); and then, "It is impossible for those that were once enlightened," &c. (ver. 4). Implying, that men go back, when they do not go on to perfection: having low aims, they go backward, and fall off. 2dly, Christians must be actually perfect in all points and parts of Christianity. As they will have faith, they will have patience; as patience, love and zeal. The rule is, "Be ye holy, as I am holy, in all manner of conversation" (1 Pet. i. 15). Every point and part of life must be seasoned with grace; therefore the apostle saith, ¿v πáoỹ ávaspopỹ, in every creek and turning of the conversation. So, "As ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, see that ye abound in this grace also" (2 Cor. viii. 7). Hypocrites are always lacking in one part or another. The Corinthians had much knowledge and utterance, and little charity; as many professors pray much, know much, hear much, but do not give much; they do not " abound in this also." As Basil saith in his sermon Ad Divites, I know many that fast, pray, sigh, πάσαν τὴν ἀδάπανον ἐυλάβειαν ἐκ διανυμένες, love all cheap acts of religion, and such as cost nothing but their own pains; but are sordid and base, withholding from God and the poor. Τί όφελος τουτοις τῆς λοὶπης ἀρετῆς; what profit have they in their other graces when they are not perfect? There is a link and cognation between the graces: they love to go hand in hand, to come up as in a dance and consort, as some expound the apostle's word, Επιχορηγήσατε, "Add to faith, virtue," &c. (2 Pet. i. 5). One allowed miscarriage or neglect may be fatal; say then thus within yourselves, A Christian should be found in nothing wanting: Oh but how many sad defects are there in my soul; if I were weighed in God's balance, I should be found much wanting! Oh strive to be more entire and perfect. 3dly, They aim at the perfection of duration; that as they would be wanting in no part of duty, so in no part of their lives. Subsequent acts of apostacy make our former crown to wither; "they lose what they have wrought" (2 John 8). All their spiritual labour formerly bestowed, is to no purpose; and whatever we have done and suffered for the Gospel, it is, in regard of God, lost and forgotten. So," When he turneth to iniquity, all the righteousness that he hath done shall not be mentioned" (Ezek. xviii. 24). As under the Law, if a Nazarite had defiled himself, he was to begin all anew: "The days that were before shall be lost, because his separation was defiled" (Numb. vi. 12); as if he had fulfilled the half part of his vow, or three parts of his vow, yet all was to be as null and lost upon every pollution, and he was to begin again. So it is in point of apostacy; after, by a solemn vow and consecration, we have separated ourselves to Christ, if we do not endure to the end, all the righteousness, zeal, and patience of our former profession is forgotten." VERSE 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. The apostle, having spoken of bearing afflictions with a mind above them, cometh here to prevent an objection, which might be framed thus: "This is a hard saying, to keep up the spirit not only in patience, but joy. When all things are against us, who can abide it? Duty is soon expressed, but how shall we get it practised?" The apostle granteth it, "It is hard, and it will require a great deal of spiritual skill and wisdom, which if you want (saith he) God will furnish you, if you ask it of him ;" and upon this occasion digresseth into the rules and encouragements of prayer. In this verse he encourageth them by the nature and promise of God. But to the words. If any of you] This "if" doth not argue doubt, but only inferreth a supposition. But why doth the apostle speak with a supposition? Who doth not lack wisdom? May we not ask in the prophet's question, "Who is wise? who is prudent?" I answer, 1st, Such expressions do more strongly aver and affirm a thing, as "If I be a father, where is my honour? If I be a master, where is my fear?" (Mal. i. 6.) Not as if God would make a doubt of these things, but such suppositions are the strongest affirmations, for they imply a presumption of a concession. You will all grant, I am a father, and a master, &c. So here, if you lack wisdom; you will grant you all lack this skill. So, "If there be any other commandment," &c. (Rom. xiii. 9). The apostle knew there was another commandment; but he proceeded upon that grant. So Eireo, "If it be a righteous thing," &c. (2. Thess. i. 6). The apostle taketh it for granted, it is righteous to render tribulation to the troubler, and proceedeth upon that grant: and therefore we render it affirmatively, “Seeing it is," &c. So, "If he hath committed sins" (James v. 15). Why, who hath not? It is, I say, a proceeding upon a presumption of a grant. 2dly, All do not lack in a like manner. Some want only further degrees and supplies; therefore [if you lack] with a supposition, if you lack it wholly, or only more measures. [Wisdom,] It is to be restrained to the circumstances of the text, not taken generally. He intendeth wisdom or skill to bear afflictions: for in the original, the beginning of this verse doth plainly catch hold of the heel of the former: Ev μndevì Xeiñóμevoi, and then di dé tig vμõv deiπɛraι, lacking nothing, and presently, if any of you lack. [Let him ask it] That is, by serious and earnest prayer. [Of God,] To whom our addresses must be immediate. [That giveth to all men] Some suppose it implieth the natural beneficence and general bounty of God, as indeed that is an argument in prayer, God that giveth to all men, will not deny his saints: as the Psalmist maketh God's common bounty to the creatures to be a ground of hope and confidence to his people, "Thou satisfiest the desire of every living thing" (Psalm cxlv. 16); and upon this his trust groweth, "He will fulfil the desires of them that fear him" (verse 19). He that satisfieth every living thing, certainly will satisfy his own servants. There is a general bounty of God, which though liberally dispensed, yet not specially. But this sense the context will not bear. By "all men," then, may be understood, all kinds of persons, Jew, Greek, or Barbarian, high or low, rich or poor. God giveth not with a respect to outward excellency; he giveth to all men. Or else, thirdly, and so most suitably to the context, * Non dubitantis est, sed supponentis. Hosea xiv, to all askers, all that seek him with earnestness and truth. However, it is thus generally expressed, that none might be discouraged, but apply himself to God with some hope. [Liberally,] The word in the original is atŵs, which properly signifieth simply; but usually, in matters of this nature, it is taken for bountifully. I note it the rather to explain many other places, as Matt. vi. 22, Christ would have the eye single, that is, bounteous, not looking after the money we part with: so Rom. xii. 8, "He that giveth, let him do it έv åπλorηtɩ, with simplicity," we read, but in the margin, liberally or bountifully. So, "They did eat their bread with all singleness of heart" (Acts ii. 46); that is, bounteously, liberally, as we translate the word in other places: as 2 Cor. viii. 2, the riches of your singleness, we translate liberality; so 2 Cor. ix. 11, the same word is used for bounty. And this word simplicity is so often put for bounty, to show, 1st, That it must come from the free and single motion of our hearts; as they that give sparingly give with a hand half shut, and a heart half willing; that is, not simply, with a native and free motion. 2dly, That we must not give deceitfully, as serving our own ends, or with another intent than our bounty seemeth to hold forth. So God gives simply; that is, as David expresseth it, "according to his own heart" (2 Sam. vii. 21). [And upbraideth no man ;] Here he reproveth another usual blemish of man's bounty, which is to upbraid others with what they have done for them; and that eateth out all the worth of a kindness: the laws of courtesy requiring, that the receiver should remember, and the giver forget:* but God upbraideth not. But you will say, “What is the meaning, then, of those expostulations concerning mercies received? and why is it said, 'Then he began to upbraid the cities, in which many of his mighty works were done?' (Matt. xi. 20.) Because of this objection, some expound this clause one way, some another. Some suppose it implieth, he doth not give proudly, as men use to do, upbraiding those that receive with their words or looks: so God upbraideth not; that is, doth not disdainfully reject the asker, or twit him with his unworthiness, or doth not refuse, because of present failings or former infirmities. But I think, it rather noteth God's indefatigableness to do good: ask as oft as you will; he upraideth you not with the frequency of your accesses to him. He doth not twit us with asking, though he twitteth us with the abuse of what we have received upon asking. He doth upbraid, not to begrudge his own bounty, but to bring us to a sense of our shame, and to make us own our ingratitude. [And it shall be given him.] Besides the nature of God, here he urgeth a promise, Let him ask of God, and it shall be given him. The descriptions of God help us to form right thoughts of him, and the promise to fasten upon him by a sure trust. The notes are these: I. That all men are concluded and shut up under an estate of lacking. [If any of you] This supposition, as we showed before, is a universal affirmative. God's wisdom suffereth the creatures to lack, because dependence begetteth observance. If we were not forced to hang upon heaven, and live upon the continued supplies of God, we should not care for him. We see this, the less sensible men are of the condition of mankind, the less religious. Promises usually invite those that are in want, because they are Hæc beneficii inter duos lex est: alter oblivisci debet dati statim, alter accepti nunquam. Sen. de beneficiis. |