@Jas 1:1-27. INSCRIPTION: EXHORTATION ON HEARING, SPEAKING, AND WRATH.
The last subject is discussed in @Jas 3:13-4:17.
1. James--an apostle of the circumcision, with Peter and John, James
in Jerusalem, Palestine, and Syria; Peter in Babylon and the East; John
in Ephesus and Asia Minor. Peter addresses the dispersed
Jews of Pontus, Galatia, and Cappadocia; James, the
Israelites of the twelve tribes scattered abroad.
servant of God--not that he was not an apostle; for Paul, an
apostle, also calls himself so; but as addressing the Israelites
generally, including even indirectly the unbelieving, he in humility
omits the title "apostle"; so Paul in writing to the Hebrews; similarly
Jude, an apostle, in his General Epistle.
Jesus Christ--not mentioned again save in @Jas 2:1; not at all
in his speeches (@Ac 15:14,15 21:20,21), lest his introducing the
name of Jesus oftener should seem to arise from vanity, as being "the
Lord's brother" [BENGEL]. His teaching being practical, rather than
doctrinal, required less frequent mention of Christ's name.
scattered abroad--literally "which are in the dispersion." The
dispersion of the Israelites, and their connection with Jerusalem as a
center of religion, was a divinely ordered means of propagating
Christianity. The pilgrim troops of the law became caravans of the
Gospel [WORDSWORTH].
greeting--found in no other Christian letter, but in James and the
Jerusalem Synod's Epistle to the Gentile churches; an undesigned
coincidence and mark or genuineness. In the original Greek (chairein) for "greeting," there is a connection with the "joy" to
which they are exhorted amidst their existing distresses from poverty
and consequent oppression. Compare @Ro 15:26, which alludes to their
poverty.
2. My brethren--a phrase often found in James, marking community of
nation and of faith.
all joy--cause for the highest joy [GROTIUS]. Nothing but joy
[PISCATOR]. Count all "divers temptations" to be each matter of
joy [BENGEL].
fall into--unexpectedly, so as to be encompassed by them (so the
original Greek).
temptations--not in the limited sense of allurements to sin, but
trials or distresses of any kind which test and purify the Christian
character. Compare "tempt," that is, try, @Ge 22:1. Some of those to
whom James writes were "sick," or otherwise "afflicted" (@Jas 5:13).
Every possible trial to the child of God is a masterpiece of strategy of
the Captain of his salvation for his good.
3. the trying--the testing or proving of your faith, namely,
by "divers temptations." Compare @Ro 5:3, tribulation worketh
patience, and patience experience (in the original dokime, akin
to dokimion, "trying," here; there it is experience: here the
"trying" or testing, whence experience flows).
patience--The original implies more; persevering endurance and
continuance (compare @Lu 8:15).
4. Let endurance have a perfect work (taken out of the previous
"worketh patience" or endurance), that is, have its full effect, by showing the most perfect degree of endurance, namely, "joy in bearing
the cross" [MENOCHIUS], and enduring to the end (@Mt 10:22)
[CALVIN].
ye may be perfect--fully developed in all the attributes of a Christian
character. For this there is required "joy" [BENGEL], as part of the
"perfect work" of probation. The work of God in a man is the man. If
God's teachings by patience have had a perfect work in you, you are
perfect [ALFORD].
entire--that which has all
its parts complete, wanting no integral part; @1Th 5:23, "your
whole (literally, 'entire') spirit, soul, and body"; as "perfect"
implies without a blemish in its parts.
5. English Version omits "But," which the Greek has, and
which is important. "But (as this perfect entireness wanting nothing is no easy attainment) if any," &c.
lack--rather, as the Greek word is repeated after James's manner,
from @Jas 1:4, "wanting nothing," translate, "If any of you
want wisdom," namely, the wisdom whereby ye may "count it all joy
when ye fall into divers temptations," and "let patience have her
perfect work." This "wisdom" is shown in its effects in detail,
@Jas 3:7. The highest wisdom, which governs patience alike in poverty
and riches, is described in @Jas 1:9,10.
ask--(@Jas 4:2).
liberally--So the Greek is rendered by English Version. It
is rendered with simplicity, @Ro 12:8. God gives without adding
aught which may take off from the graciousness of the gift
[ALFORD]. God
requires the same "simplicity" in His children ("eye . . . single,"
@Mt 6:22, literally, "simple").
upbraideth not--an illustration of God's giving simply. He gives
to the humble suppliant without upbraiding him with his past sin and
ingratitude, or his future abuse of God's goodness. The Jews pray, "Let
me not have need of the gifts of men, whose gifts are few, but their
upbraidings manifold; but give me out of Thy large and full hand."
Compare Solomon's prayer for "wisdom," and God's gift above what he
asked, though God foresaw his future abuse of His goodness would deserve
very differently. James has before his eye the Sermon on the Mount
(see my Introduction). God hears every true
prayer and grants either the thing asked, or else something better than
it; as a good physician consults for his patient's good better by
denying something which the latter asks not for his good, than by
conceding a temporary gratification to his hurt.
6. ask in faith--that is, the persuasion that God can and will give.
James begins and ends with faith. In the middle of the Epistle he
removes the hindrances to faith and shows its true character
[BENGEL].
wavering--between belief and unbelief. Compare the case of the
Israelites, who seemed to partly believe in God's power, but leaned more
to unbelief by "limiting" it. On the other hand, compare
@Ac 10:20 Ro 4:20 ("staggered not . . . through unbelief,"
literally, as here, "wavered not"); @1Ti 2:8.
like a wave of the sea--@Isa 57:20 Eph 4:14, where the same
Greek word occurs for "tossed to and fro," as is here translated,
"driven with the wind."
driven with the wind--from without.
tossed--from within, by its own instability
[BENGEL]. At one time
cast on the shore of faith and hope, at another rolled back into the
abyss of unbelief; at one time raised to the height of worldly pride, at
another tossed in the sands of despair and affliction [WIESINGER].
7. For--resumed from "For" in @Jas 1:6.
that man--such a wavering self-deceiver.
think--Real faith is something more than a mere thinking or
surmise.
anything--namely, of the things that he prays for: he does receive
many things from God, food, raiment, &c., but these are the general
gifts of His providence: of the things specially granted in answer to
prayer, the waverer shall not receive "anything," much less wisdom.
8. double-minded--literally, "double-souled," the one soul directed towards God, the other to something else. The Greek favors ALFORD'S translation, "He (the waverer, @Jas 1:6) is a man double-minded, unstable," &c.; or better, BEZA'S. The words in this @Jas 1:8 are in apposition with "that man," @Jas 1:7; thus the "us," which is not in the original, will not need to be supplied, "A man double-minded, unstable in all his ways!" The word for "double-minded" is found here and in @Jas 4:8, for the first time in Greek literature. It is not a hypocrite that is meant, but a fickle, "wavering" man, as the context shows. It is opposed to the single eye (@Mt 6:22).
9, 10. Translate, "But let the brother," &c. that is, the best remedy against double-mindedness is that Christian simplicity of spirit whereby the "brother," low in outward circumstances, may "rejoice" (answering to @Jas 1:2) "in that he is exalted," namely, by being accounted a son and heir of God, his very sufferings being a pledge of his coming glory and crown (@Jas 1:12), and the rich may rejoice "in that he is made low," by being stripped of his goods for Christ's sake [MENOCHIUS]; or in that he is made, by sanctified trials, lowly in spirit, which is true matter for rejoicing [GOMARUS]. The design of the Epistle is to reduce all things to an equable footing (@Jas 2:1 5:13). The "low," rather than the "rich," is here called "the brother" [BENGEL].
10. So far as one is merely "rich" in worldly goods, "he shall pass away"; in so far as his predominant character is that of a "brother," he "abideth for ever" (@1Jo 2:17). This view meets all ALFORD'S objections to regarding "the rich" here as a "brother" at all. To avoid making the rich a brother, he translates, "But the rich glories in his humiliation," namely, in that which is really his debasement (his rich state, @Php 3:19), just as the low is told to rejoice in what is really his exaltation (his lowly state).
11. Taken from @Isa 40:6-8.
heat--rather, "the hot wind" from the (east or) south, which scorches
vegetation (@Lu 12:55). The "burning heat" of the sun is not at its
rising, but rather at noon; whereas the scorching Kadim wind is
often at sunrise (@Jon 4:8) [MIDDLETON,
The Doctrine of the Greek Article]. @Mt 20:12 uses the Greek word for "heat." @Isa 40:7, "bloweth upon i
t,"
seems to answer
to "the hot wind" here.
grace of the fashion--that is of the external appearance.
in his ways--referring to the burdensome extent of the rich man's
devices [BENGEL]. Compare "his ways," that is, his course of life,
@Jas 1:8.
12. Blessed--Compare the beatitudes in the Sermon on the Mount
(@Mt 5:4,10,11).
endureth temptation--not the "falling into divers temptations"
(@Jas 1:2) is the matter for "joy," but the enduring of
temptation "unto the end." Compare @Job 5:17.
when he is tried--literally, "when he has become tested" or "approved,"
when he has passed through the "trying" (@Jas 1:3), his "faith"
having finally gained the victory.
the crown--not in allusion to the crown or garland given to winners
in the games; for this, though a natural allusion for Paul in writing to
the heathen, among whom such games existed, would be less appropriate
for James in addressing the Jewish Christians, who regarded Gentile
usages with aversion.
of life--"life" constitutes the crown, literally, the life, the
only true life, the highest and eternal life. The crown implies a
kingdom (@Ps 21:3).
the Lord--not found in the best manuscripts and versions. The
believer's heart fills up the omission, without the name needing to be
mentioned. The "faithful One who promised" (@Heb 10:23).
to them that love him--In @2Ti 4:8, "the crown of
righteousness to them that love His appearing." Love produces patient
endurance: none attest their love more than they who suffer for
Him.
13. when . . . tempted--tried by solicitation to evil. Heretofore
the "temptation" meant was that of probation by afflictions. Let no
one fancy that God lays upon him an inevitable necessity of sinning. God
does not send trials on you in order to make you worse, but to make you
better (@Jas 1:16,17). Therefore do not sink under the pressure of
evils (@1Co 10:13).
of God--by agency proceeding from God. The Greek is not
"tempted by," but, "from," implying indirect agency.
cannot be tempted with evil, &c.--"Neither do any of our sins tempt
God to entice us to worse things, nor does He tempt any
of His own accord" (literally, "of Himself"; compare the antithesis,
@Jas 1:18, "Of His own will He begat us" to holiness, so far is
He from tempting us of His own will)
[BENGEL]. God is said in
@Ge 22:1 to have "tempted Abraham"; but there the tempting meant
is that of trying or proving, not that of seducement.
ALFORD
translates according to the ordinary sense of the Greek, "God is
unversed in evil." But as this gives a less likely sense,
English Version probably gives the true sense; for ecclesiastical
Greek often uses words in new senses, as the exigencies of the new
truths to be taught required.
14. Every man, when tempted, is so through being drawn away of (again
here, as in @Jas 1:13, the Greek for "of" expresses the actual
source, rather than the agent of temptation) his own lust. The
cause of sin is in ourselves. Even Satan's suggestions do not endanger
us before they are made our own. Each one has his own peculiar (so the Greek) lust, arising from his own temperament and habit.
Lust flows from the original birth-sin in man, inherited from Adam.
drawn away--the beginning step in temptation: drawn away from
truth and virtue.
enticed--literally, "taken with a bait," as fish are. The
further progress: the man allowing himself (as the
Greek middle voice implies) to be enticed to evil
[BENGEL]. "Lust" is here personified as the harlot that allures
the man.
15. The guilty union is committed by the will embracing the temptress. "Lust," the harlot, then, "brings forth sin," namely, of that kind to which the temptation inclines. Then the particular sin (so the Greek implies), "when it is completed, brings forth death," with which it was all along pregnant [ALFORD]. This "death" stands in striking contrast to the "crown of life" (@Jas 1:12) which "patience" or endurance ends in, when it has its "perfect work" (@Jas 1:4). He who will fight Satan with Satan's own weapons, must not wonder if he finds himself overmatched. Nip sin in the bud of lust.
16. Do not err in attributing to God temptation to evil; nay (as he proceeds to show), "every good," all that is good on earth, comes from God.
17. gift . . . gift--not the same words in Greek: the first,
the act of giving, or the gift in its initiatory stage; the
second, the thing given, the boon, when perfected. As the "good gift"
stands in contrast to "sin" in its initiatory stage (@Jas 1:15), so
the "perfect boon" is in contrast to "sin when it is finished," bringing
forth death (@2Pe 1:3).
from above--(Compare @Jas 3:15).
Father of lights--Creator of the lights in heaven (compare
@Job 38:28
[ALFORD]; @Ge 4:20,21 Heb 12:9). This accords with the
reference to the changes in the light of the heavenly bodies alluded to
in the end of the verse. Also, Father of the spiritual lights in the
kingdom of grace and glory [BENGEL]. These were typified by the
supernatural lights on the breastplate of the high priest, the Urim. As
"God is light, and in Him is no darkness at all" (@1Jo 1:5), He
cannot in any way be the Author of sin (@Jas 1:13), which is
darkness (@Joh 3:19).
no variableness . . . shadow of turning--(@Mal 3:6). None of the
alternations of light and shadow which the physical "lights" undergo,
and which even the spiritual lights are liable to, as compared with God.
"Shadow of turning," literally, the dark "shadow-mark" cast from one
of the heavenly bodies, arising from its "turning" or revolution, for
example, when the moon is eclipsed by the shadow of the earth, and the
sun by the body of the moon.
BENGEL makes a climax, "no variation--not
even the shadow of a turning"; the former denoting a change in the
understanding; the latter, in the will.
18. (@Joh 1:13). The believer's regeneration is the highest
example of nothing but good proceeding from God.
Of his own will--Of his own good pleasure (which shows that it is
God's essential nature to do good, not evil), not induced by any
external cause.
begat he us--spiritually: a once-for-all accomplished act
(@1Pe 1:3,23). In contrast to "lust when it hath conceived,
bringeth forth sin, and sin . . . death" (@Jas 1:15).
Life follows naturally in connection with light (@Jas 1:17).
word of truth--the Gospel. The objective mean, as faith is the
appropriating mean of regeneration by the Holy Spirit as the efficient
agent.
a kind of first-fruits--Christ is, in respect to the resurrection,
"the first-fruits" (@1Co 15:20,23): believers, in respect to
regeneration, are, as it were, first-fruits (image from the
consecration of the first-born of man, cattle, and fruits to God;
familiar to the Jews addressed), that is, they are the first of God's
regenerated creatures, and the pledge of the ultimate regeneration of
the creation, @Ro 8:19,23, where also the Spirit, the divine agent
of the believer's regeneration, is termed "the first-fruits," that is,
the earnest that the regeneration now begun in the soul, shall at last
extend to the body too, and to the lower parts of creation. Of all God's
visible creatures, believers are the noblest part, and like the legal
"first-fruits," sanctify the rest; for this reason they are much tried
now.
19. Wherefore--as your evil is of yourselves, but your good from
God. However, the oldest manuscripts and versions read thus:
"YE KNOW IT
(so @Eph 5:5 Heb 12:17), my beloved brethren; BUT (consequently) let
every man be swift to hear," that is, docile in receiving "the word of
truth" (@Jas 1:18,21). The true method of hearing is treated in
@Jas 1:21-27, and @Jas 2:1-26.
slow to speak--(@Pr 10:19 17:27,28 Ec 5:2). A good way of escaping
one kind of temptation arising from ourselves (@Jas 1:13). Slow to
speak authoritatively as a master or teacher of others (compare
@Jas 3:1): a common Jewish fault: slow also to speak such hasty things
of God, as in @Jas 1:13. Two ears are given to us, the rabbis observe,
but only one tongue: the ears are open and exposed, whereas the tongue
is walled in behind the teeth.
slow to wrath--(@Jas 3:13,14 4:5). Slow in becoming heated by
debate: another Jewish fault (@Ro 2:8), to which much speaking tends.
TITTMANN thinks not so much "wrath" is meant, as an indignant
feeling of fretfulness under the calamities to which the whole of
human life is exposed; this accords with the "divers temptations" in
@Jas 1:2. Hastiness of temper hinders hearing God's word; so Naaman,
@2Ki 5:11 Lu 4:28.
20. Man's angry zeal in debating, as if jealous for the honor of God's righteousness, is far from working that which is really righteousness in God's sight. True "righteousness is sown in peace," not in wrath (@Jas 3:18). The oldest and the received reading is "worketh," produceth not. best reading means "worketh," that is, practiceth not:
21. lay apart--"once for all" (so the Greek): as a filthy garment.
Compare Joshua's filthy garments, @Zec 3:3,5 Re 7:14. "Filthiness"
is cleansed away by hearing the word (@Joh 15:3).
superfluity of naughtiness--excess (for instance, the
intemperate spirit implied in "wrath," @Jas 1:19,20), which
arises from malice (our natural, evil disposition towards one
another). @1Pe 2:1 has the very same words in the Greek. So
"malice" is the translation, @Eph 4:31 Col 3:8. "Faulty excess"
[BENGEL] is not strong enough. Superfluous excess in speaking is
also reprobated as "coming of evil" (the Greek is akin to the
word for "naughtiness" here) in the Sermon on the Mount
(@Mt 5:37), with which James' Epistle is so connected.
with meekness--in mildness towards one another
[ALFORD], the
opposite to "wrath" (@Jas 1:20): answering to "as new-born babes"
(@1Pe 2:2). Meekness, I think, includes also a childlike,
docile, humble, as well as an uncontentious, spirit
(@Ps 25:9 45:4 Isa 66:2 Mt 5:5 11:28-30 18:3,4; contrast @Ro 2:8).
On "receive," applied to ground receiving seed, compare @Mr 4:20.
Contrast @Ac 17:11 1Th 1:6 with @2Th 2:10.
engrafted word--the Gospel word, whose proper attribute is to be
engrafted by the Holy Spirit, so as to be livingly incorporated with
the believer, as the fruitful shoot is with the wild natural stock on
which it is engrafted. The law came to man only from without, and
admonished him of his duty. The Gospel is engrafted inwardly, and
so fulfils the ultimate design of the law (@De 6:6 11:18 Ps 119:11).
ALFORD translates, "The implanted word," referring to the parable of
the sower (@Mt 13:1-23). I prefer English Version.
able to save--a strong incentive to correct our dulness in hearing
the word: that word which we hear so carelessly, is able
(instrumentally) to save us [CALVIN].
souls--your true selves, for the "body" is now liable to sickness
and death: but the soul being now saved, both soul and body at last
shall be so (@Jas 5:15,20).
22. Qualification of the precept, "Be swift to hear": "Be
ye doers . . . not hearers only"; not merely "Do the
word," but "Be doers" systematically and continually, as if this
was your regular business. James here again refers to the Sermon on the
Mount (@Mt 7:21-29).
deceiving your own selves--by the logical fallacy (the
Greek implies this) that the mere hearing is all that is
needed.
23. For--the logical self-deceit (@Jas 1:22) illustrated.
not a doer--more literally, "a notdoer"
[ALFORD]. The true disciple,
say the rabbis, learns in order that he may do, not in order that he may
merely know or teach.
his natural face--literally, "the countenance of his birth": the face
he was born with. As a man may behold his natural face in a mirror,
so the hearer may perceive his moral visage in God's Word. This
faithful portraiture of man's soul in Scripture, is the strongest proof
of the truth of the latter. In it, too, we see mirrored God's glory, as
well as our natural vileness.
24. beholdeth--more literally, "he contemplated himself and hath
gone his way," that is, no sooner has he contemplated his image than
he is gone his way (@Jas 1:11). "Contemplate" answers to hearing the
word: "goeth his way," to relaxing the attention after hearing--letting
the mind go elsewhere, and the interest of the thing heard pass away:
then forgetfulness follows
[ALFORD] (Compare @Eze 33:31).
"Contemplate" here, and in @Jas 1:23, implies that, though cursory,
yet some knowledge of one's self, at least for the time, is imparted in
hearing the word (@1Co 14:24).
and . . . and--The repetition expresses hastiness
joined with levity [BENGEL].
forgetteth what manner of man he was--in the mirror. Forgetfulness
is no excuse (@Jas 1:25 2Pe 1:9).
25. looketh into--literally, "stoopeth down to take a close look
into." Peers into: stronger than "beholdeth," or "contemplated,"
@Jas 1:24. A blessed curiosity if it be efficacious in
bearing fruit [BENGEL].
perfect law of liberty--the Gospel rule of life, perfect and perfecting
(as shown in the Sermon on the Mount, @Mt 5:48), and making us truly
walk at liberty (@Ps 119:32,
Church of England Prayer Book Version). Christians are to aim at a
higher standard of holiness than was generally understood under the
law. The principle of love takes the place of the letter of the
law, so that by the Spirit they are free from the yoke of sin, and free
to obey by spontaneous instinct (@Jas 2:8,10,12 Joh 8:31-36 15:14,15;
compare @1Co 7:22 Ga 5:1,13 1Pe 2:16). The law is thus
not made void, but fulfilled.
continueth therein--contrasted with "goeth his way," @Jas 1:24,
continues both looking into the mirror of God's word, and doing its
precepts.
doer of the work--rather, "a doer of work"
[ALFORD], an actual worker.
blessed in his deed--rather, "in his doing"; in the very doing
there is blessedness (@Ps 19:11).
26, 27. An example of doing work.
religious . . . religion--The Greek expresses the
external service or exercise of religion, "godliness" being the
internal soul of it. "If any man think himself to be (so the
Greek) religious, that is, observant of the offices of religion, let him know these consist not so much in outward observances, as in
such acts of mercy and humble piety (@Mic 6:7,8) as
visiting the fatherless, &c., and
keeping one's self unspotted from the world" (@Mt 23:23). James
does not mean that these offices are the great essentials, or sum
total of religion; but that, whereas the law service was merely
ceremonial, the very services of the Gospel consist in acts of
mercy and holiness, and it has light for its garment, its very
robe being righteousness
[TRENCH]. The Greek word is only found
in @Ac 26:5, "after the straitest sect of our religion I lived
a Pharisee." @Col 2:18, "worshipping of angels."
bridleth not . . . tongue--Discretion in speech is better than fluency
of speech (compare @Jas 3:2,3). Compare @Ps 39:1. God alone can
enable us to do so. James, in treating of the law, naturally notices
this sin. For they who are free from grosser sins, and even bear the
outward show of sanctity, will often exalt themselves by detracting
others under the pretense of zeal, while their real motive is love of
evil-speaking [CALVIN].
heart--It and the tongue act and react on one another.
27. Pure . . . and undefiled--"Pure" is that love which has in it
no foreign admixture, as self-deceit and hypocrisy. "Undefiled" is
the means of its being "pure" [TITTMANN]. "Pure" expresses the
positive, "undefiled" the negative side of religious service;
just as visiting the fatherless and widow is the active,
keeping himself unspotted from the world, the passive side of
religious duty. This is the nobler shape that our religious exercises
take, instead of the ceremonial offices of the law.
before God and the Father--literally, "before Him who is (our) God
and Father." God is so called to imply that if we would be like our
Father, it is not by fasting, &c., for He does none of these things,
but in being "merciful as our Father is merciful" [CHRYSOSTOM].
visit--in sympathy and kind offices to alleviate their distresses.
the fatherless--whose "Father" is God (@Ps 68:5); peculiarly
helpless.
and--not in the Greek; so close is the connection between active
works of mercy to others, and the maintenance of personal unworldliness
of spirit, word. and deed; no copula therefore is needed. Religion in
its rise interests us about ourselves in its progress, about our
fellow creatures: in its highest stage, about the honor of God.
keep himself--with jealous watchfulness, at the same time praying
and depending on God as alone able to keep us (@Joh 17:15 Jude 1:24).