02.02. Chapter 2 - Verse 05
James 2:5. 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? In this verse the apostle urgeth another argument against respect of persons: you will despise those whom God, out of his wise ordination, hath called to the greatest honour. He instanceth in a threefold dignity which the Lord putteth upon the godly poor: they are elected of God, rich in faith, and heirs of the kingdom.
Hearken, my beloved brethren.—He exciteth their attention, and still giveth them the loving compellation which he had formerly used. In all grave and weighty matters, it is usual in the scripture to preface and premise some craving of attention: ‘He that hath an ear to hear let him hear,’ Matthew 13:9; so James in the council of Jerusalem: Acts 15:13, ‘Men and brethren, hearken unto me.’ Here the apostle useth this preface, partly to stir them up to consider the dispensation proper to that age. So 1 Corinthians 1:26, ‘Behold your calling, brethren, not many wise, not many mighty,’ &c.; that is, seriously consider the matter of God’s calling in these times. Partly because he is about to urge a warm argument against the perverseness of their respects, and when the matter concerneth our case, it calleth for our best attention.
Hath not God chosen? that is, by the special designment of grace he hath singled out the poor to be heirs of life. You will find it so always, for the most part, but in those times especially. Partly to confute the pride of great persons, as if God should respect them for their outward dignity. The first choice that God made in the world was of poor men; and therefore do we so often read that the poor received the gospel; not only the poor in spirit, but the poor in purse. God chose fishermen to preach the gospel, and poor persons to receive it: few were won that were of any rank and quality in the world; and partly that we might not think that wonderful increase and spreading of the gospel to come to pass by the advantage of human power, fleshly aids and props, but by the virtue of divine grace. The poor of the world; that is, in regard of outward enjoyments: 1 Timothy 6:17, there he speaketh of ‘the rich of this world.’ There is another world that hath its riches, but they that have estate there are usually poor and despicable. The saints are described to be those that have not their hopes in this world, 1 Corinthians 15:19, or poor in this world; that is, in the opinion of the present world they are vile and abject.
Rich in faith.—So they may be said to be two ways: Either in regard of high measures and raised degrees of faith; as Abraham was said to be ‘strong in faith,’ Romans 4:20, or that woman, Matthew 15:28, ‘woman! great is thy faith.’ So when the apostle presseth them to a spiritual abundance in gifts and graces, he saith, Colossians 3:16, ‘Let the word of God dwell in you, πλουσίως, richly.’ Or rich, in opposition to worldly poverty, as noting the recompense that is made up to them for their outward poverty in their hopes and privileges. And mark, God is said to ‘choose rich in faith;’ that is, ‘to be rich in faith.’ It is such an expression as is used Romans 8:29, ‘He hath chosen us like his Son;’ that is, ‘to be like his Son;’ which is plainly averred by the apostle, Ephesians 1:4, ‘He hath chosen us in him that we might be holy:’ not because we are good, but that we might be good. This place cannot be urged for the foresight of faith; for as he chose us rich in faith, so he chose us heirs of glory: and therefore it doth not note the reason of God’s choice, but the end; not that they were so, but that they might be so.
Heirs of the kingdom.—Glory is often set out by a kingdom, and the faithful as princes under years. Which he hath promised.—Promises of this nature are everywhere: Proverbs 8:17, ‘I love them that love me;’ so Exodus 20:6, ‘Showing mercy to thousands of them that love me.’ To them that love him.—Why this grace is specified, see the reasons alleged in the explication and notes of James 1:12. Only observe the order used by the apostle; first he placeth election, then faith, then love. The notes are these:—
Obs. 1. That oftentimes God chooseth the poor of this world. The lion and the eagle are passed by, and the lamb and the dove chosen for sacrifice. The gospel, that was ‘hidden from the wise and prudent, was revealed to babes,’ Matthew 11:25. This God doth, partly to show the glory of his power in preserving them, and truth amongst them,1 that were not upheld by worldly props. The church is called ‘the congregation of the poor,’ Psalms 74:19; a miserable sort of men, that were destitute of all worldly advantages. Usually he showeth his power by using weak means. Moses’ hand was made leprous before it wrought miracles, Exodus 4:1-31. Jericho was blown down with rams’ horns, and Goliah slain with a sling and a stone. Partly because God would show the riches of his goodness in choosing the poor. All must now be ascribed to mercy. At the first God chose the worst and the poorest, which was an argument that he was not moved with outward respects; the most sinful and the most obscure,2 ‘that all flesh might glory in the Lord,’ 1 Corinthians 1:31. A thief was made the delight of paradise, and Lazarus taken into Abraham’s bosom. Those that had not the least pretence of glorying in themselves are invited to grace. Partly because God would discover his wisdom by making up their outward defects by this inward glory. Levi, that had no portion among his brethren, had the Lord for his portion. God is wanting to no creature; the rich have somewhat, and the poor have ‘the favour of his people,’ Psalms 106:4, special mercies. The buyers, and sellers, and money-changers were whipped out of the temple; the rich have least interest there. Partly that the members might be conformed to the head, the saints to Christ, in meanness and suffering: Zechariah 9:9, ‘Thy king cometh unto thee poor.’ Partly because poverty is a means to keep them upright; riches are a great snare. The moon is never eclipsed but when it is at the full. Certainly God’s people are then in most danger. They say the sun never moveth slower than when it is highest in the zodiac. Usually men are never more flat in duty and dead in service than when mounted high in worldly advantages. A pirate never setteth upon an empty vessel: the devil is most busy in the fulness of our sufficiency. Those that were taken up with the pleasantness of the country, and saw it fit for sheep, would not go into Canaan. The disciples pleaded, ‘Lord, we have left all things, and followed thee;’ as if the keeping of an estate, and the keeping of Christ were hardly compatible. Well, then—(1.) You that are poor, bless God; it is all from mercy that God should look upon you. It is a comfort in your meanness; rejected by the world, chosen by God. He that is happy in his own conscience cannot be miserable by the judgment of others: Isaiah 56:3-4, ‘Let not the eunuch say, I am a dry tree; for I will give him an everlasting name.’ Be not discouraged, though outwardly mean. The poor man is known to God by name: Luke 16., he hath a proper name, Lazarus; whereas the rich man is called by an appellative name. Among men it is otherwise. Divitum nomina sciuntur, pauperum nesciuntur, saith Cajetan. However we forget the poor, we will be sure to remember the rich man’s name and title. (2.) You that are rich, consider this is not the favour of God’s people; be not contented with common bounty. You may have an estate, and others may have higher privileges. As Luther,3 profess that you will not be contented so; you will not be quiet till you have the tokens of his special mercy.
1 ‘Adverte cœleste consilium: non sapientes aliquos, non divites, non nobiles, sed piscatores et publicanos, quos dirigeret, elegit; ne traduxisse potentia, redemisse divitiis, nobilitatisque auctoritate traxisse aliquos videretur, et veritatis ratio, non disputationis gratia, prævaleret.’—Ambr. in Luc., cap. 6, sec. 3.
2 ‘Noluit prius eligere senatores, sed piscatores, magna artificis misericordia! Sciebat enim quia si eligeret senatorem, diceret senator, dignitas mea electa est, &c. Et paulo post.—Da mihi, inquit, istum piscatorem, veni tu pauper, sequere me, nihil babes, nihil nosti, sequere me.’—Aug. Ser. 19. de Verb. Dom.
3 ‘Valde protestatus sum me nolle sic ab eo satiari.’—Luth.
Obs. 2. There are poor in this world, and poor in the world to come. Dives,
Obs. 3. The poor of this world may be spiritually rich. The apostle’s riddle is made good, 2 Corinthians 6:10, ‘As having nothing, yet possessing all things;’ nothing in the world, and all in faith.
Obs. 4. Faith maketh us truly rich; it is the open hand of the soul, to receive all the bounteous supplies of God. If we be empty and poor, it is not because God’s hand is straitened, but ours is not opened. A man may be poor notwithstanding the abundance of wealth: it putteth a difference between you and others for a while, but in the grave ‘the poor and the rich meet together,’ Proverbs 22:2; that is, are all in the same estate without difference. In the charnel-house all skulls are in the same case, not to be distinguished by the ornaments or abasures of temporal life. It is grace alone that will make you to excel for ever. Nay, riches cannot make you always to differ in this world: ‘They take to themselves wings, and fly away,’ Proverbs 23:5. Well, then, you that are poor, do not envy others’ plenty; you that are rich, do not please yourselves in these enjoyments. Istœ divitiœ nec verœ sunt, nec vestrœ—they are neither true riches, neither can you always call them your own.
Obs. 5. The Lord loveth only the godly poor. There are a wicked poor whose hearts are ignorantly stubborn, whose lives are viciously profane. Christ saith, ‘Blessed are the poor, for yours is the kingdom of God,’ Luke 6:20. In the evangelist Matthew it is explained, ‘Blessed are the poor in spirit,’ Matthew 5:3. David saith, ‘The abjects gathered themselves against me,’ Psalms 35:15. Many times men of that quality are malignant opposites to the children and cause of God, saucy dust, that will be flying in the faces of God’s people; and their rage is the more fierce because there is nothing of knowledge, politic restraints, and civil or ingenuous education, to break the force of it.
Obs. 6. All God’s people are heirs; they are heirs, they are but heirs. They are heirs; that cometh to them by virtue of their sonship: Romans 8:17, ‘If children, then heirs, heirs of God, and joint-heirs with Christ.’ Jesus Christ was the natural son and the natural heir; and we, being adopted sons, are adopted heirs. He is called, Hebrews 1:2, ‘the heir of all things;’ and he hath invested us with his own privileges. Do but consider what an heir a child of God is, one that is received into the same privileges with Christ; and therefore the apostle saith, he is a ‘joint-heir.’ In a spiritual manner, and as we are capable, we shall possess the same glory that Christ doth. Again, they are heirs whose right is indefeasible. Men may appoint heirs, and alter their purpose, especially concerning adopted heirs; but God never changeth. In assurance of it we have earnest, 2 Corinthians 1:22, and we have first-fruits, Romans 8:23. We have earnest to show how sure, we have first-fruits to show how good, our inheritance is; a taste how good, and a pledge how sure. Well, then, you that have tasted of the grapes of Eshcol, have had any sense of your adoption, you may be confident God will never alter his purposes of love. Again, they are heirs that not only look to inherit the goods of their heavenly Father, but his person. God doth not only make over heaven to you, but himself: ‘I will be your God;’ quantus quantus est, God is yours. So Psalms 16:5, ‘The Lord is the portion of mine inheritance.’ Again, they are heirs that possess by4 their father’s lifetime. Men give their estates to us when they can possess them no longer. But this is our happiness, that God and we possess it together; and therefore it is said, ‘glorified with him.’ Again, they are heirs to an estate that will not be diminished by the multitude of co-heirs. Many a fair stream is drawn dry by being dispersed into several channels; but here, the more the greater the privilege. What a happiness is it to enjoy God among all the saints! They ‘shall sit down with Abraham, and Isaac, and Jacob.’ We may jointly inherit without envy. The company is a part of the blessing: it is one of the apostle’s motives, ‘Ye are come to an innumerable company of saints and angels,’ Hebrews 12:22-23. It was a foolish question, that, ‘Who shall be greatest in the kingdom of heaven?’ Matthew 18:1-35; for when God is all in all, he will fill up every vessel. Such a question suiteth with our present state; but in glory, as there is no sin to provoke such curiosity, so there is no want to occasion it. They are but heirs: alas! now they groan and wait for the adoption, Romans 8:23, that is, for the full enjoyment of the privileges of it. So 1 John 3:2, ‘We are the sons of God, but it doth not appear what we shall be;’ we have a right, but not full possession. Hope cannot conceive what the estate will be when it cometh in hand. There is much goodness laid out, but more laid up, Psalms 31:19. It is observable that all Christian privileges are spoken of in scripture as if they did not receive their accomplishment till the day of judgment. I have spoken already of adoption, that the saints wait for it. For justification, then, we shall know the comfort of it; when Christ, in his solemn and most imperial day, in the midst of the triumph of his justice, shall remember only the services, and pass by the sins, of the faithful. Then shall we know the meaning of that promise, ‘I am he that forgiveth your iniquities, and will remember your sins no more.’ Our comfort now is mixed, and we are often harassed with doubts and fears; but when our pardon is solemnly proclaimed before all the world, then shall we indeed know what it is to be absolved. Therefore the scripture speaketh as if an act for our justification were only passed then: Acts 3:19, ‘Repent, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.’ And possibly that maybe the reason of that expression that intimateth forgiveness of sins in the world to come: Matthew 12:32, ‘It shall never be forgiven, in this world, or in the world to come;’ i.e., an act of pardon can neither now be really passed, or then solemnly declared. So for redemption: we shall not understand that privilege till we are redeemed from death and the grave, and have a full and final deliverance from all evils; therefore we are said to ‘wait for the redemption of our bodies,’ Romans 8:23, and ‘lift up your heads, for your redemption draweth nigh,’ Luke 21:28. And that possibly may be the reason why the apostle, when he numbereth up the fruits of our union with Christ, he putteth redemption last, 1 Corinthians 1:30. Here we have righteousness, wisdom, grace, but in the world to come we have redemption; therefore, the day of the Lord is called ‘the day of redemption,’ Ephesians 4:30. So also for union with Christ; it is begun here, but so often interrupted, that it is rather an absence than a union: 2 Corinthians 5:6, ‘Whiles we are at home in the body, we are absent from the Lord.’ The apostle speaketh so, because we do not so freely enjoy the comforts of his presence. So Php 1:23, ‘I desire to be dissolved, and to be with Christ;’ a Christian is with Christ here, but rather without him. Then shall we know what it is to be with him, when we shall in body and soul be translated into heaven, and be always in his eye and presence. So for sanctification: there is so much of the old nature remaining, that there is scarce anything of the new; and therefore the day of judgment is called παλυγγενεσία, the regeneration,’ Matthew 19:28; that is, the time when all things are made new, when we come to be settled in our everlasting state; and that may be the occasion of the apostle’s expression, 1 Thessalonians 3:13, ‘Sanctified at Christ’s coming.’ Thus you see, in all points of Christian privilege, we are, though heirs, yet but heirs. Well, then, you that ‘have the first-fruits of the Spirit,’ come and rejoice in your hopes: ‘Behold what manner of love the Father hath showed you!’ 1 John 3:1. We were strangers, yet we are made sons—nay, heirs; we were of low degree it may be poor, beggarly in the world—yet have we this ἐξουσίαν, this dignity put upon us, to be chosen to the fairest kingdom that ever was and will be, John 1:12. We were enemies, rebellious as well as despicable, yet still heirs: from ‘children of wrath,’ made ‘heirs of glory.’ God needed not such an adoption; he had a Son who is called his delight and rejoicing before all worlds, Proverbs 8:31, and yet he would make thee, that wast a stranger to his family, a rebel to his crown, so base in the world, a joint-heir with his only Son. Oh! what love and thankfulness should this beget in us! Every person of the Godhead showeth his love to us; the Father he adopteth us: ‘Behold what manner of love the Father,’ &c.; the Son for a while resigneth and layeth aside his honour nay, dieth, to purchase our right, Galatians 4:4-5; and ‘the Spirit witnesseth that we are the sons of God,’ Romans 8:16. Oh! adore the love of the Trinity with high and raised thoughts. Consider what a comfort here is against all the discouragements and abasures that we meet with in the world; princes in disguise are often slighted, and the heirs of heaven are made the world’s reproach. But why should you be dejected? 2 Samuel 13:4, ‘Why art thou so lean from day to day? art not thou the king’s son?’ Are not you heirs of the kingdom of glory? And, by the way, here is some advice to the world: Do not contemn the meanest that are godly—they are heirs; every one worshippeth the rising sun, and observeth the heir. Oh! make you friends of them, they will stead you another day: Luke 16:9, ‘Make you friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations;’ that is, with that wealth, which is usually abused to sin, make you friends of the poor godly saints; they with Christ shall judge the world, 1 Corinthians 6:2. Make them friends, that they may give their suffrage to you, and receive you into heavenly joys. A main thing that Christ taketh notice of at the day of judgment, is this: ‘Thus have ye done to one of my naked brethren,’ Matthew 25:40.
4 Qu. ‘in’ or ‘during’? ED.
Obs. 7. That the faithful are heirs to a kingdom. Heaven and glory is often set out to us under that notion. You have places every where. Kingdoms are for kings; and every saint is a spiritual king: Revelation 1:6, ‘He hath made us kings and priests unto God his Father.’ Suitable to which expression it is said, 1 Peter 2:9, that we are ‘a royal priesthood.’ These two dignities are joined together, because heretofore their kings were priests; and the heads of the families were the priests of it. Cohen signifieth both a prince of Midian and a priest of Midian. But to return. They are kings because of that spiritual power they have over themselves, sin, Satan, and the world; and because they are kings, therefore their glory must be a kingdom. Again, Christ is a king, and therefore they are kings, and his kingdom is their kingdom. Being united to Christ, they are possessed of his royalty. Again, there is a very great resemblance between the glory we expect and a kingdom: Luke 12:32, ‘Fear not, little flock; it is your Father’s pleasure to give you a kingdom.’ It is called a kingdom in regard of its splendour, festivity, and glory. That is the highest excellency and note of a difference amongst men. And also in regard of attendants; angels are ‘ministering spirits,’ Hebrews 1:14. They are so already; but there they are as porters standing at the twelve gates of our city, Revelation 21:12. Nay, Christ himself will gird himself, and serve those whom he findeth watching at his second coming, Luke 12:37. And it is a kingdom in regard of power and dominion. ‘All things are theirs,’ 1 Corinthians 3:21-22. They ‘shall judge the world,’ 1 Corinthians 6:2-3; yea, the evil angels. And also in regard of abundance of content and satisfaction. There is ‘fulness of pleasures for evermore,’ Psalms 16:11. All these things concur to make it a kingdom. It is a state of the highest honour and glory, great pleasure and contentment, noble attendants, vast dominion. To all these you may add the great liberty and freedom which we shall enjoy from sins and troubles. We shall be above the control of Satan, and the opposition of a vile heart. Oh! then, we that expect these things, ‘what manner of persons ought we to be?’ The apostle hath an exhortation suitable to this purpose: 1 Thessalonians 2:11-12, ‘Walk worthy of God, that hath called you to his kingdom.’ Live as kings for the present, commanding your spirits, judging your souls, above ordinary pursuits it is not for eagles to catch flies; above ordinary crosses—cogita te Cœsarem esse. Remember thou shalt one day be a king with God in glory. Enter upon thy kingdom by degrees: ‘The kingdom of God is joy and peace in the Holy Ghost,’ Romans 14:17. But now for others, who as yet remain, at the best, but in an uncertain estate, it is a motive to press them to do what they can to interest themselves in these hopes: Matthew 11:12, ‘The kingdom of heaven suffereth violence.’ It is a kingdom, and therefore men are so violent for it. Oh! consider, it is for a crown, and that will encourage you to all earnestness of pursuit. A lazy wish, a drowsy prayer, is not enough.
Obs. 8. That heaven is a kingdom engaged by promise. It is not only good, to tempt your desires, but sure, to support your hopes. Look upon it not only as a kingdom, but as a promised kingdom, and judge him faithful that hath promised. None can comfort themselves in these hopes but they that have interest in the promise. They can plead with God for their own souls—We have thy word; there is a ‘promise wherein thou hast caused us to hope,’ Psalms 119:49. Heaven is not only prepared, but promised. You may not only have loose hopes, but a steadfast confidence.
Obs. 9. That the promise of the kingdom is made to those that love God. Love is the effect of faith, and the ground of all duty, and so the best discovery of a spiritual estate. They do not believe that do not love; and they cannot obey that do not love. Look, then, to this grace. Do you love God? When promises have the condition specified in them, we cannot take comfort in the promise till we are sure of the condition. As Christ asked Simon Peter, ‘Lovest thou me?’ so commune with your own souls, Dost thou love God? Nay, urge the soul with it again, Dost thou indeed love God? The effects and products of love are many. Those which love God, love that which is of God. As (1.) His glory. Their great desire and delight is to honour him, that they may be any way serviceable to the glory of God. The sin mentioned, 2 Timothy 3:2, ‘Lovers of themselves,’ is the opposite frame to this. When all that men do is with a self-respect, they have little love to God. (2.) His commandments. I observed before, that usually men love sin and hate the commandment. They are vexed with those holy laws that thwart their corrupt desires. Natural conscience impresseth a sense of duty, and vile affection worketh a dislike of it. But now, 1 John 5:3, ‘This is the love of God, that his commandments are not grievous.’ Duty is their delight, and ordinances their solace: Psalms 26:8, ‘How have I loved the habitation of thine house, and the place where thine honour dwelleth!’ They will desire to be often in the company of God, to be there where they may meet with him. (3.) His friends. They love Christians as Christians, though otherwise never so mean. Love of the brethren is made an evidence of great importance, 1 John 3:14. By these discoveries may you judge yourselves.