Ver. 22, But be ye doers of the ivord, and not hearers only, deceiv- ing your own selves.
This verse catcheth liold of tlie heel of the former. He had spoken of the fruit of the word, the .salvation of the soul ; that it may be obtained, he showelh that we should not only hear, but practise.
But be ye doers of the icord ; that is, real observers. There is a sentence of Paul that, for sound, is like this, but is indeed quite to another sense : Piom. ii. 13, ' For not the hearers of the law, but the doers, are just before God.' Doer is there taken for one that satisfieth the law, and fulfilleth it in every tittle ; for the apostle's drift is to prove that the Jews, notwithstanding their privilege of having the oracles of God committed to them, were never a whit the nearer justi- fication before God. But here, by doers are im})lied tho.se that leceive the work of the word into their hearts, and express the effect of it in their lives. There are three things which make a man a 7rot7;T7)9, a doer of the w^ord — faith, love, and obedience.
And not hearers only. — Some neither hear nor do; others hear, but they rest in it. Therefore the apostle doth not dissuade from hearing ; * Hear,' saith he, but ' not only.'
Deceiving, irapaXoyi^ofxivoi. — The word is a term of art: itimplietli a so])histical argument or syllogism, which hath an appearance or probability of truth, but is fal.se in matter or form ; and is put by the apostle to imply those false discourses which are in the con.sciences of men. Paul useth the same word to imply that deceit which men impo.se upon others by colourable persuasions : Col. ii. 4, ' Let no man TrapaXoyi^y, deceive you with enticing words.'
Your oivn selves. — The argument receiveth force from these words. If a man would bafHe other men, he would not put a })aralogism upon liimself, deceive himself in a matter of so great consequence. Or else it may be a monition ; you deceive youi.selves, but you cannot deceive God.
The notes are : —
Obs. 1. That hearing is good, but should not be rested in. The apostle saith, ' Be not liearers only.' Many •^i^ from sermon to sermon, liear much, but do not digest it in their thoughts. The Jews were much in turning over the leaves of the scriptures, but did not weigh the matter ot them : therefore I su{)pose our Saviour reproveth them, John v. 39,
JaS. I. 22.] UPON THE EPISTLE OF JAMES. 153
' You sGcarch the scriptures.' That epeware there seemeth to be indicative, rather than imperative, especially since it followeth, ' for in them ye think to have eternal life.' They thought it was enough to be busy in the letter of the scripture, and that bare reading would yield them eternal life : so do others rest in hearing. They that stay in the means are like a foolish workman, that contenteth himself with the having of tools. It is a sad descri})tion of some foolish women, 2 Tim. iii. 7, that they are ' ever learning, and never coming to the knowledge of the truth.' Much hearing Avill increase our judgment, if there be not a lively impression upon our hearts. The heart of man is so sottish, that they content themselves with the bare pre- sence of the ordinances in their place ; it is satisfaction enough that they ' have aLevite to their priest,' Judges xvii. 13. Others content themselves with their bare presence at the ordinances, though they do not feel the power of them.
Ohs. 2. That the doers of the word are the best hearers. That is good when we hear things that are to be done, and do things that are to be heard. That knowledge is best which is most practical, and that hearing is best which endeth in practice. David saith, Ps. cxix. 105, ' Thy word is a hmtern to my feet, and a light to my steps.' Tliat is hght indeed which directeth you in your paths and ways. Mat. vii. 24, ' He that heareth my Avords, and doeth them, I will liken him to a wise builder.' That is wisdom, to come to the word so as we may go away the better. Divers hearers propound other ends. Some come to the word that they may judge it ; the pulpit, which is God's tribunal, is their bar ; they come hither to sit judges of men's gifts and parts : James iv^ 11, ' Thou art not a doer of the law, but a judge.' Others come to hear pleasing things, to delight themselves in the elegancy of speech, rarity of conceits, what is iinel}' couched and ordered, not what is proper to their case. This is not an act of religion so much as curiosity, for they come to a sermon with the same mind they would to a comedy or tragedy ; the utmost that can be gained from them is commendation and praise : Ezek. xxxiii. 32, ' Thou art to them as a lovely song, or one that hath a pleasant voice ; but they hear thy words, and do them not:' they were taken with the tinkling and tunableness of the expressions, but did not regard the heavenly matter. So, that fond woman suddenly breaketh out into a commen- dation of our Lord, but, it seemeth, regarded the person more than the doctrine : Luke xi. 27, ' Blessed is the womb that bare thee, and the paps that gave thee suck ; ' for which our Saviour correcteth her in the next verse, ' Yea, rather blessed are they that hear the word of God, and keep it.' You are mistaken ; the end of preaching is not to exalt men, but God. You will say An excellent sermon ! But what do you gain by it ? The hearer's life is-the preacher's best commendation, 2 Cor. iii. 1, 2. They that praise the man but do not practise the matter, are like those that taste wines that they may commend them, not buy them. Others come that they may better their parts, and increase their knowledge. Every one desireth to know more than another, to set up themselves ; they do so much excel others as they excel them in knowledge : and therefore we are all for notions and head-light, little for that wisdom that ' eutereth upon the heart,'