NASB (UPDATED) TEXT Jas 1:1 1James, a bond-servant of God and of the Lord Jesus Christ, to the twelve tribes who are dispersed abroad: Greetings.
Jas 1:1 "James" It is the Greek form of the common Hebrew name, Jacob. He was known by both Jews and Christians in Jerusalem as "James the Just." He became the respected leader of the Jerusalem Church (cf. Acts 1:5 ). Some traditional evidence indicates that this was because of his genealogical relationship to Jesus. This seems to have been a pattern in this church for several generations. One reason I believe this book is not pseudonymous in that James does not specifically identify himself or his relationship to Jesus. This humility characterizes NT authors.
▣ "a bond-servant" This refers to either (1) a sense of humility or (2) an OT honorific title (i.e., Moses, David). It is obviously used as the opposite of "Lord" (cf. Jud 1:1 ).
▣ "of God and the Lord Jesus Christ" This GENITIVE phrase combines God and Jesus in a grammatical parallel in order to assert Jesus' equality with God (cf. Tit 2:13 ; 2Pe 1:1 ). It could also link the Father and the Son into one activity (cf. 1Th 3:11 ; 2Th 2:16 ). NT authors often use the title "Lord" (i.e., kurios, which is synonymous with the Hebrew adon, both translated "owner," "master," "husband," or "lord") to assert the deity of Jesus of Nazareth. It was a term used to translate "YHWH" from the Hebrew OT into the Greek of the Septuagint (cf. Exo 3:14 ). See SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html> at Jas 5:4 .
NASB "to the twelve tribes who are dispersed abroad"
NKJV "the twelve tribes who are scattered abroad"
NRSV "the twelve tribes in the Dispersion"
TEV "to all God's people scattered over the whole world"
NJB "the twelve tribes of the Dispersion"
The "twelve tribes" would be an inclusive metaphor for all of the Jewish believers. They are the new people of God, the new Israel (cf. Rom 2:28-29 ; Gal 6:16 ; 1Pe 2:5 ; 1Pe 2:9 ).
The term "diaspora" (lit. scattered seed) is first used in the LXX where it has several connotations.
1. the removal of God's people from the Promised Land because of their sin (cf. Deuteronomy 2:7-28 )
2. the designation referring to the people (i.e., community) who are exiled
3. the way of designating the place/locality of the exiled Jews (i.e., Babylon, Media, Assyria)
It came to refer to Jews living outside of Palestine. In this context it refers to Jewish Christians in local churches scattered across the Mediterranean (the fulfillment of the ridicule of Joh 7:35 ).
SPECIAL TOPIC: THE NUMBER TWELVE <http://www.freebiblecommentary.org/special_topics/twelve.html>
▣ "Greetings" This is the common opening form (i.e., charein) of a Greek letter, but it is rare in the NT letters. It literally means "rejoice." James uses this same "greetings," as in Act 15:23 . Paul slightly changes it from "greetings" to "grace" (i.e., charis).
NASB (UPDATED) TEXT Jas 1:2-4 2Consider it all joy, my brethren, when you encounter various trials, 3knowing that the testing of your faith produces endurance. 4And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.
Jas 1:2 "Consider it" This is an aorist middle imperative. The TEV translates it as "consider yourselves." The Williams NT translates it as "you must consider." James is calling on believers to make a decisive personal choice about how they face their life situations. Knowing Christ changes everything (i.e., Php 3:7-8 )! It is literally "add it all up!" In the ancient world sets of numbers were totaled at the top, not the bottom, as in our culture.
▣ "all joy" "All" is placed first in the Greek text for emphasis. In James the trials are not joy, but their possible results are (cf. Mat 5:10-12 ; Luk 6:22-23 : Act 5:41 ; Rom 5:3 ; 1Pe 1:6 ). Jesus suffered and we must share this maturing experience (cf. Act 14:22 ; Rom 8:17 ; 2Co 1:5 ; 2Co 1:7 ; Php 1:29 ; Php 3:10 ; Heb 5:8-9 ; and especially 1Pe 2:21 ; 1Pe 3:14-17 ; 1Pe 4:12-16 ).
▣ "my brethren" James uses the term "brethren" (adelphos/adelphoi) to (1) introduce a new subject (like Paul) and (2) to endear himself to his readers, which was necessary because of his hard-hitting prophetic style. James uses this literary technique often (cf. Jas 1:2 ; Jas 1:16 ; Jas 1:19 ; Jas 2:1 ; Jas 2:5 ; Jas 2:14 ; Jas 3:1 ; Jas 3:10 ; Jas 3:12 ; Jas 4:11 ; Jas 5:7 ; Jas 5:9-10 ; Jas 5:12 ; Jas 5:19 ).
The Greek term follows the Hebrew connotation of a blood relative, close kin, neighbor, or covenant partner. The Greek term is a combination of "womb" (delphys) and "a" (i.e., one from the same womb). The people of God perceive themselves as God's children. This led to the use of many familial metaphors in the NT: (1) child/children; (2) born again/born from above; (3) adopted; and (4) brother/brothers.
NASB "when you encounter"
NKJV "when you fall into"
NRSV "whenever you face"
TEV "when. . .comes your way"
NJB "when. . .come upon you"
This is an aorist active subjunctive of the compound terms "to fall" and "around." The subjunctive speaks of possible future action, but with some degree of doubt. These believers were experiencing some problems, but apparently not all of them. Trials and problems are common for believers in this fallen world.
▣ "various trials" This is literally "many colored" or "rainbowed" (cf. 1Pe 1:6 ). In 1Pe 4:10 the same word translated by NASB "manifold," is used to describe God's grace. For every trial we face there is a matching grace of God! In Jas 1:3 a trials purify faith, in Jas 1:3 b they produce patience, and in Jas 1:4 they produce maturity. Problems happen! How believers face them is the crucial issue!
The word "trials" (peirasmos, cf. Jas 1:12 ) denotes an attempt to destroy (cf. Jas 1:13-14 ). See Special Topic following.
In Jas 1:3 the other word with the connotation of "tempt," "text," or "try" (dokimion, cf. 1Pe 1:7 ) is used. This word often has the connotation of "tested for strengthening."
Jas 1:3 "the testing of" The Greek term dokimos was used of testing metals to prove their genuineness (cf. Pro 27:21 in the Septuagint). It developed the connotation of "to test with a view toward approval" (cf. Jas 1:12 ; 1Pe 1:7 ). God tests His children (cf. Gen 22:1 ; Exo 15:25 ; Exo 16:4 ; Exo 20:20 ; Deu 8:2 ; Deu 8:16 ; Deu 13:3 ; Jdg 2:22 ; Jdg 3:1 ; Jdg 3:4 ; 2Ch 32:31 ; Mat 4:1 ; 1Pe 4:12-16 ), but it is always for strengthening, never for destruction. See Special Topic below.
▣ "faith" Here, the word pistis is used in the sense of personal trust in God through Christ, not Christian doctrine as it does in Jud 1:3 ; Jud 1:20 .
The Greek term pistis may be translated in English as "trust," "believe," or "faith." This term conveys two distinct aspects of our relationship with God: (1) we put our trust in the trustworthiness of God's promises and Jesus' finished work and (2) we believe the message about God, man, sin, Christ, salvation, etc. Hence, it can refer to the message of the gospel or our trust in the gospel. The gospel is a person to welcome, a message to believe, and a life to live.
SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUÔ, [verb], PISTOS [adjective]) <http://www.freebiblecommentary.org/special_topics/believe.html>
▣ "produces" This is a present middle (deponent) indicative. Notice that an ongoing process, not an instantaneous result, is being emphasized. A similar chain of growth stages is seen in Rom 5:3-4 ; Col 1:11-12 ; 1Pe 1:6-7 . Salvation is a gift and a process! See Special Topic: Greek Terms for Testing at Jas 1:13 .
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS <http://www.freebiblecommentary.org/special_topics/greek_terms_testing.html>
▣ "endurance" This Greek word means a "voluntary, active, steadfast, patient endurance." This is a recurrent theme in James (cf. Jas 1:3-4 ; Jas 1:12 ; Jas 5:11 ).
SPECIAL TOPIC: PERSEVERANCE <http://www.freebiblecommentary.org/special_topics/perseverance.html>
Jas 1:4 "And let endurance have" This is a present active imperative. Of the 10:8 verses in the book of James there are 5:4 imperatives. It is a book of exhortation to practical living.
▣ "its perfect results, so that you may be perfect and complete" The Greek word "perfect" (teleios used twice, cf. Jas 1:17 ; Jas 1:25 ; Jas 3:2 ) means "fully equipped," "mature," or "ripe." Noah is described by this same word in the Septuagint of Gen 6:9 . It seems to have the connotation of a mature faith which issues in faithful, loving service. It does not imply or suggest "sinlessness" or "without fault." It is just possible that this could have an eschatological reference. James often looks toward the culmination of the Christian hope (cf. Jas 1:8-9 ; Jas 1:12 ; Jas 5:7-8 ).
The second term "complete" (holoklçria) is used of the health and wholeness of the physical body (cf. Act 3:16 ) and metaphorically of the well-being of all mankind, both physically and spiritually (cf. 1Th 5:23 and in an eschatological sense).
▣ "lacking in nothing" Notice that a mature Christian is described in three ways.
1. perfect (telos)
2. with integrity or complete (holoklçros cf. 1Th 5:23 )
3. lacking in nothing (NJB "not deficient in any way")
Trials are God's means of producing maturity (cf. Heb 5:8-9 ). Maturity is not theological insight only, but daily faithful endurance! Maturity is who we are, not what we know! Its fruit is seen and developed in crisis.
SPECIAL TOPIC: CHRISTIAN GROWTH <http://www.freebiblecommentary.org/special_topics/christian_growth.html>
NASB (UPDATED) TEXT Jas 1:5-8 5But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. 6But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. 7For that man ought not to expect that he will receive anything from the Lord, 8being a double-minded man, unstable in all his ways.
Jas 1:5 "if" This is a first class conditional sentence which means it is assumed to be true from the author's perspective or for his literary purposes. Believers need wisdom to live a godly life in this fallen world. James knew that trials are often taken as a sign of God's displeasure, but when caused by godliness, exactly the opposite (cf. Job and Psalms 7:3 ).
▣ "any of you lacks wisdom" There is a wordplay between Jas 1:4 c and 5a. It is captured in the NASB translation ". . . lacking in nothing. But if any of you lacks wisdom." This theme is continued in Jas 3:13-18 .
Notice the universal offer of wisdom "if any of you. . . ." God's wisdom is available to His children, but they must sense the need, ask, and receive. Wisdom, like maturity, is not automatic.
▣ "wisdom" In the OT wisdom/knowledge represents two aspects: (1) intellectual and (2) practical (cf. Pro 1:1-6 ). In this context it is the practical, daily insight from God that sustains His persecuted people.
God's gift, through sustained prayer, of wisdom is conditioned on faith without doubt, Jas 1:5-8 . Both believing prayer and God's wisdom are our spiritual weapons in trials and temptations (cf. Eph 6:10-18 ).
▣ "let him ask of God" This is a Present active imperative, which is literally "let him continue to ask of God" (cf. Mat 7:7-8 ; Luk 11:9 ). This same verbal form is repeated in Jas 1:6 with the additional qualifying phrase "in faith" (cf. Mat 17:20 ; Mat 21:21 ). In Matthew it is God who gives "good things"; in Luke it is God who gives "the Holy Spirit"; and in James it is God who gives "wisdom." Wisdom can be personified, as in Pro 8:22-31 . In Joh 1:1 God's wisdom refers to Jesus (the Logos).
▣ "gives to all" This is a universal promise to all of God's children. Notice how the context develops this universal theme: "if any ask," "gives to all generously," "without reproach," "it will be given." But, there are conditions: "ask in faith," "without doubting." See Special Topic at Jas 4:3 .
The universal availability of daily wisdom for believers to know how to live in a way that is pleasing to God is a wonderful truth, especially in times of trials. It is even possible that a gracious God would answer the heartfelt prayer of the lost person (i.e., Acts 1:0 , Cornelius) in giving him/her wisdom also, a wisdom that leads to salvation (cf. 2Ti 3:15 ).
NASB, NRSV,
TEV, NJB "generously"
NKJV "liberally"
This form of the term haplôs is found only here in the NT. Its root form (haploos) means "single" or "with an undivided motive or mind" (cf. Mat 6:22 for another possible link to the Sermon on the Mount).
It (haplotçs) came to be used metaphorically of sincerity, genuineness, or purity of motive (cf. Rom 12:8 ; 2Co 1:12 ; 2Co 11:3 ; Eph 6:5 ; Col 3:22 ) or liberality (cf. 2Co 8:2 ; 2Co 9:11 ; 2Co 9:13 ). James uses it here to describe God's free gift of wisdom to those who ask and continue to ask in faith.
▣ "and without reproach" God is not a harsh, stingy disciplinarian! He is a loving parent who wants the best for His children! He does not play favorites.
Jas 1:6 "he must ask in faith" This is the condition for all of God's spiritual gifts and provisions. This does not refer to doubting our abilities, but doubting God's ability and willingness (cf. Jas 5:15 ; Hebrews 1:1 ). Faith establishes fellowship with God; doubt destroys it! God has limited Himself to respond to the believing/faithful/trusting prayers of His children! The concept of "unanswered" prayer is discussed again in Jas 4:1-3 .
▣ "without any doubting" In the Greek text the term "doubting" is a present middle participle. It is repeated twice. The term "diakrinô" usually means "to discern by making distinctions" (cf. Jas 2:4 ), but in several passages it takes on the connotation of wavering between two decisions or opinions, which implies an unsettled mind, a lack of mature faith (cf. Mat 21:21 ; Mar 11:23 ; Rom 4:20 ; Rom 14:23 ). It illustrates the continual struggle of (1) the doubting Christian or (2) the Christian with two allegiances (God vs. self).
Jas 1:7 "that man" This is a Semitic idiom of contempt. This is parallel to the doubter of Jas 1:6 .
▣ "ought not to expect that he will receive anything from the Lord"
SPECIAL TOPIC: EFFECTIVE PRAYER <http://www.freebiblecommentary.org/special_topics/effective_prayer.html>
Jas 1:8 NASB "being a double-minded man"
NKJV "he is a double-minded man"
NRSV "being double-minded"
TEV "unable to make up your mind"
NJB "inconsistent in every activity"
Literally this means "two-souled" (only here and in Jas 4:8 ). This term is unique to James in the NT and in Greek literature. Many believe James coined it. It probably comes from the OT's "double-heart" (cf. 1Ch 12:33 ; Psa 12:2 ). An OT illustration of this concept would be David (a whole heart toward YHWH) vs. Solomon (a half heart). It was used early and often by the early church, first by clement of Rome about A.D. 96. This is possibly an evidence for the early date of this letter. In Paul Bunyan's Pilgrim's Progress, this is seen in "Mr. Facing Both Ways." He is described in Jas 1:6 as a restless ocean and in Jas 1:8 as a double-minded, unstable person. Jas 1:6-8 describe a person who claims to know God and is part of the believing community. It is possible that Jas 1:6 deals with a doubting person and Jas 1:7-8 deal with a double-minded person. This passage may reflect the proverbial "two ways" or the Jewish "two intents" (yetzers, cf. Deu 30:15-20 ; Or. Jas 4:10-17 ; Mat 7:13-14 ).
THE RELATIONSHIP BETWEEN Jas 1:7-11 A. The conjunction used in Jas 1:9 (de) signals the reader that these verses are somehow connected with what goes before. However, the link is unspecified. It is obvious that the discussion of trials, which is introduced in Jas 1:2 , begins again in Jas 1:12 ff.
B. The contextual connection is uncertain. Some say:
1. the "all joy" of Jas 1:2 relates to "rejoice" of Jas 1:9 2. the trials of Jas 1:2 relate to the tests of poverty or wealth in Jas 1:9-11 .
C. Most commentators relate Jas 1:9-11 to the "trials" of Jas 1:2 . These trials are discussed again in Jas 1:12 ff. The trials of Jas 1:9-11 would uniquely refer to temptations caused by poverty or wealth, not persecution.
D. Remember this is a Jewish-type sermon, possibly an anthology of sermons.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. To whom is this letter addressed?
2. What is the purpose of trials according to Jas 1:3-4 ?
3. What is doubt? How does doubt affect believers' prayers?
4. Are there two kinds of people spoken of in Jas 1:6-8 or only one?
NASB (UPDATED) TEXT Jas 1:9-11 9But the brother of humble circumstances is to glory in his high position; 10and the rich man is to glory in his humiliation, because like flowering grass he will pass away. 11For the sun rises with a scorching wind and withers the grass; and its flower falls off and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away.
Jas 1:9 "brother" Although James has a Jewish flavor, it is addressed to a Christian audience. This is confirmed by
1. the use of the term "brother" (cf. Jas 1:2 ; Jas 1:16 ; Jas 1:19 ; Jas 2:1 ; Jas 2:5 ; Jas 2:14 ; Jas 3:1 ; Jas 3:10 ; Jas 3:12 ; Jas 4:11 ; Jas 5:7 ; Jas 5:9-10 ; Jas 5:12 ; Jas 5:19 )
2. the use of the term "Lord" (cf. Jas 1:1 ; Jas 1:7 ; Jas 1:12 ; Jas 2:1 ; Jas 4:10 ; Jas 4:15 ; Jas 5:4 ; Jas 5:7-8 ; Jas 5:10-11 ; Jas 5:14-15 )
3. the specific mention of faith in Christ (cf. Jas 2:1 ); and (4) the expectation of Jesus' return (cf. Jas 5:8 )
NASB "of humble circumstances"
NKJV "lowly"
NRSV "who is lowly"
TEV "who are poor"
NJB "in humble circumstances"
This word can refer to physical poverty (i.e., Luke's Sermon on the Plain, cf. Luk 6:20 ), but in the parallel of the Sermon on the Mount in Matthew it refers to the "spiritually poor" (cf. Mat 5:3 ). The word occurs again in Jas 4:6 and is translated "humble" (cf. Rom 12:16 ; 2Co 10:1 ).
NASB "to glory"
NKJV "glory"
NRSV "boast"
TEV "must be glad"
NJB "should glory"
This present imperative (kauchaomai) can be seen in the Septuagint of Psa 32:11 and in the NT in Php 3:3 . This is a strong Greek term and should be translated "exult" (cf. Rom 5:2-3 ; Rom 5:11 ).
SPECIAL TOPIC: BOASTING <http://www.freebiblecommentary.org/special_topics/boasting.html>
▣ "in his high position" This refers to one's personal exaltation at being a Christian (cf. Jer 9:23-24 ). In light of this, worldly distinctions and trials fade into insignificance.
Jas 1:10 "the rich man is to glory in his humiliation" The exact point of the comparison is not clear, but it becomes obvious if we assume that both are believers. The NT emphasizes that lack of humility brings a reaction from God (cf. Mat 23:12 ; Luk 14:11 ; Luk 18:14 ). However, the term "brother" does not appear in Jas 1:10 . This passage may be contrasting poor believers and wealthy unbelievers, like Jas 5:1-6 and the parable of Jesus in Luk 16:19-31 .
SPECIAL TOPIC: WEALTH <http://www.freebiblecommentary.org/special_topics/wealth.html>
▣ "like flowering grass he will pass away" This metaphor refers to the transitory nature of all material things (cf. 2Co 4:18 ). These words in Jas 1:10-11 are an allusion to Isa 40:6-8 or Psa 103:15-16 (cf. 1Pe 1:24-25 ). The poor need a sense of worth and the rich need a sense of humility. Earthly distinctions fade away in Christ (cf. 1Co 12:13 ; Gal 3:25 ; Col 3:11 ) and will one day fade away in the consummated kingdom of God.
Jas 1:11 "For the sun rises with a scorching wind" This refers to the desert Sirocco winds. Grass (and humanity) is fragile, dependant, and transitory.
▣ "appearance" This is literally the word "face" used in a specialized sense (cf. Mat 16:3 ).
NASB (UPDATED) TEXT: Jas 1:12-18 12Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. 13Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone. 14But each one is tempted when he is carried away and enticed by his own lust. 15Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. 16Do not be deceived, my beloved brethren. 17Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. 18In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.
Jas 1:12 "Blessed" This verbless exclamatory phrase reflects the Semitic idioms so common in the OT. Two overlapping Hebrew verbs (BDB 8:0 , BDB 13:8 ), both translate "blessed," are used repeatedly in this way in all OT genres.
This same idiom is used in Jesus' Sermon on the Mount (Matthew 5-7) and Sermon on the Plain (Luke 6-7), but only once in John's Gospel (cf. Joh 20:29 ). However, it does occur seven times in Revelation (cf. Rev 1:3 ; Rev 14:13 ; Rev 16:15 ; Rev 19:9 ; Rev 20:6 ; Rev 22:7 ; Rev 22:14 ).
It describes a person who is in a faithful relationship with God in Christ. It is an inner tranquility unaffected by circumstances or physical abundance!
▣ "the man who perseveres under trial" This is a present tense which means continuance under trial (cf. Jas 1:3 ). Believers are not blessed by the trial, but the spiritual maturity which perseverance and faith produce through them.
▣ "for once he has been approved" "Test" is the Greek word dokimos (cf. Jas 1:3 ). It often implies "to test with a view toward approval." This approval comes only through testing. It was used in Greek for medical doctors taking a final practical test before graduation. See Special Topic at Jas 1:13 .
▣ "crown of life" This is the Greek term stephanos, which was a wreath worn on the head as a symbol of military or athletic victory. It is the word from which we get the English name Stephen. There are several crowns referred to in the NT which faithful believers will receive from God.
1. "the crown of righteousness" (cf. 2Ti 4:8 )
2. "the crown of life" (cf. Rev 2:10 ; Rev 3:11 )
3. "the crown of glory" (cf. 1Pe 5:4 )
4. "an imperishable crown" (cf. 1Co 9:25 )
Because of the Jewish flavor of James, this probably does not refer to an athletic victory wreath, but follows the Septuagint where stephanos is used of a royal or priestly crown.
▣ "which the Lord has promised" This is an aorist middle (deponent) indicative with an unexpressed subject (i.e., MSS P23, א, A, B).. The NASB, NKJV, NRSV, and NJB supply "the Lord," while TEV and NIV supply "God." This is typical of many later scribal changes to the original Greek texts. The scribes tried to make the text as specific as possible to remove ambiguity or supposed heretical interpretation. It is also possible that James is following the rabbinical tradition of writing in such a way that the reader si assumed to insert "God" at the appropriate points (cf. A Textual Commentary of the Greek NT, by Bruce Metzger, p. 679).
Also notice this crown (1) is promised by God, but (2) comes through the believer's victory over trials and temptations. As always God deals with mankind through covenant "if. . .then" categories. God provides, initiates, and empowers, but we must respond and continue to respond by repentance, faith, obedience, service, and perseverance.
▣ "to those who love Him" Love is shown by obedience (cf. Jas 2:5 ; Exo 20:5-6 ; Deu 5:10 ; Deu 7:9 ). There is no excuse for disobedience (cf. Luk 6:46 ).
Jas 1:13 "Let no one say" This is a present active imperative with the negative particle which means "stop saying." The implication is that some believers were saying this or, more probably, that this reflects the literary technique called diatribe used often by James.
▣ "when he is tempted" The context implies that one saying that he is tempted by God is attempting to make his sin God's fault. The word tempted (peirasmois) is used in Jas 1:2 in the sense of outward trials, but here the verbal form is used of temptation. God provides, or allows, testing (cf. Mat 4:1 ), but Satan does it (i.e., Job 1-2). "Tempted" (peirazô) is a present passive participle (i.e., "he is being tempted"), which often has the connotation of "testing with a view toward destruction." It is the opposite connotation of the word "test" (dokimazô) used in Jas 1:3 ; Jas 1:12 . See Special Topic: Greek Terms for Testing at Jas 1:3 .
▣ "I am being tempted by God" God is not the source of evil (cf. Sir 15:11 ; Sir 15:15 ; Sir 15:20 ).
▣ "for God cannot be tempted by evil" This means either (1) not temptable or (2) "untrained in evil" which means that God has no connection or experience with evil.
▣ "He Himself does not tempt anyone" However, the Bible records several of God's tests: Abraham, Gen 22:1 ; Israel, Deu 8:2 ; Jesus, Mat 4:1 ; and believers, Mat 6:13 . This statement seems to be caught up in the differing connotations between the terms "tempt" (peirazô, cf. Jas 1:13 ), and "test" (dokimazô, cf. Jas 1:3 ; Jas 1:12 ). God does not tempt so as to destroy, but He does test so as to strengthen.
Jas 1:14 "when he is carried away and enticed by his own lust" These two verbs were used of trapping and luring animals into captivity. We tend to blame others for our sin. We may blame God, the devil, parents, society, education, etc. We are own worst enemy (cf. 1Pe 1:14 ; 2Pe 2:18 ). The Bible speaks of three enemies of humanity: the world, the flesh, and the devil (cf. Jas 4:1-7 ; Eph 2:1-3 ). In this context, "the flesh," or our Adamic nature, is the culprit (cf. Sir 15:14-15 ). Notice that Satan is not even mentioned in this section on human sinfulness. Neither is he mentioned in Paul's section in Romans on human sin (cf. chapters 1-3). Satan is a real tempter, but he cannot force humans to sin and is, therefore, no excuse for their moral failures.
Jas 1:15 "when lust has conceived it gives birth to sin" Sin is personified and is viewed as beginning in the mind. The rabbis described temptations and sin in agricultural metaphors. The mind was like a plowed garden ready for seed. A person's eyes and ears were the windows of the mind. What we think about and dwell on develops into what we do! Guard your mind! Here the metaphor changes from capturing animals to "birth" used in a negative sense, while in Jas 1:18 it was used in a positive sense.
▣ "death" The Bible speaks of three kinds of death: (1) spiritual death (cf. Gen 2:17 ; Rom 6:23 ; Eph 2:1 ); (2) physical death (cf. Genesis 5); and (3) eternal death (cf. Rev 2:11 ; Rev 20:6 ; Rev 20:14 ). Often the first two senses are combined as in Eze 18:4 .
Death has become a theological issue in the evangelical discussion over a young earth (30,000 - 10,000 years) versus an old earth (billions of years). Is physical death (and extinction of some species) the normal order of creation or is it a result of human rebellion and sin? These kinds of questions are not specifically addressed in the Bible. Modern people try to answer these questions by an appeal to science, the Bible, or a combination of them. The Bible provides clear information about God and redemption, but not every intellectual inquiry. If one appeals to modern science, theories change; if one appeals to commentators, theology is often parochial or denominational. See John L. Walton, The Lost World of Genesis One.
SPECIAL TOPIC: THE AGE AND FORMATION OF THE EARTH <http://www.freebiblecommentary.org/special_topics/age_formation_earth.html>
Jas 1:16 "Do not be deceived" This is a present passive imperative with a negative particle which here means to "stop an act already in progress" with the added connotation of an ongoing outside temptation. This is a strong idiom which is used to introduce a major truth (cf. 1Co 6:9 ; 1Co 15:33 ; Gal 6:7 ; and 1Jn 3:7 ). God gives good gifts, not evil temptations.
▣ "beloved brethren" See note at Jas 1:2 ; Jas 1:9 .
Jas 1:17 "every good thing given, and every perfect gift" This is the contrast to Jas 1:13-16 . Two different words are used here which appear to be used as parallels. If they are not synonymous, then the first emphasizes the act of giving and the second the thing given. God wants to give us good things. He is not reluctant but often believers are not ready to receive and use God's gifts in healthy ways. The Bible does list some of the things God has given us.
1. Jesus (Joh 3:16 ; 2Co 9:15 )
2. the Spirit (Luk 11:13 )
3. the Kingdom (Luk 12:32 )
4. salvation (Joh 1:12 ; Eph 2:8 )
5. eternal life (1Jn 5:11 )
6. peace (Joh 14:27 )
7. wisdom (Jas 1:5 )
▣ "coming down from" Phrases like this imply that heaven is above the earth. Often this is used to discredit the Bible. The Bible is written in phenomenological language, the language of description using the five senses. It is earth-centered or focused. This language is a literary way of expressing the priority of God's ultimate creation, mankind. The Bible is not a science book, but a theology book. It is not anti-scientific, but pre-scientific. In this way it relates to all cultures through time.
▣ "the Father of lights" Light is a biblical metaphor of good, of health, of insight or truth, of purity. The first mention of light is in Genesis 1 where YHWH creates light (cf. Jas 1:3 ). He also names darkness (cf. Gen 1:4-5 ) which shows His control over both. This does not refer to the sun, which is not brought into being until day four (cf. Gen 1:14-19 ; Psa 136:7 ). Light is often associated with God (cf. Psa 104:2 ; Dan 7:9 ; 1Ti 6:16 ; 1Pe 2:9 ; 1Jn 1:5 ) or Christ (cf. Joh 1:4-5 ; Joh 8:12 ; Joh 9:5 ; Joh 12:46 ).
Mankind's destiny is not controlled by angelic or demonic influences depicted in the movement or eclipse of heavenly lights. God is the creator (cf. Gen 1:14-18 ) and controller of the heavenly bodies (cf. Psa 147:4 ; Isa 40:26 ). He always gives good things to His children; even trials have a positive, purposeful, intended outcome—our maturity and trust in Him (i.e., Christlikeness, cf. Rom 8:28-29 ).
NASB "with whom there is no variation or shifting shadow"
NKJV "with whom there is no variation or shadow of turning"
NRSV "with whom there is no variation or shadow due to change"
TEV "who does not change or cause darkness by turning"
NJB "with him there is no such thing as alteration, no shadow caused by change"
These terms reflect the waxing and waning of the heavenly bodies of light or even the movement of constellations who the ancients thought affected their lives. God is not like them. He is unchanging (cf. Psa 102:26-27 ; Mal 3:6 ) , as is His Christ, (cf. Heb 1:11-12 ; Heb 13:8 ). This is not meant to imply that He is rigid or unsympathetic to human need (i.e., Exo 32:12 ; Exo 32:14 ; Psa 106:44-45 ; Jer 18:6-10 ), but that His nature, His character of love and compassion towards humankind does not change. Believers can depend on His promises because His character is unchanging, immutable.
The ambiguity of this phrase caused scribes to alter the text in several ways. For a full discussion see Bruce Metzger's A Textual Commentary on the Greek New Testament pp. 679-680.
Jas 1:18 "In the exercise of His will" God always takes the initiative (aorist passive [deponent] participle) in mankind's situation and salvation (cf. Joh 6:44 ; Joh 6:65 ; Romans 9; Eph 1:4 ; Eph 2:8 ; 1Pe 1:3 ).
▣ "He brought us forth" This is a common biblical familial metaphor for salvation as becoming God's children through a spiritual birth (cf. Jas 1:12-13 ; Joh 3:3 ; Act 17:29 ; Heb 12:5-9 ; 1Pe 1:3 ; 1Pe 1:23 ; 1Jn 2:29 ; 1Jn 3:9 ; 1Jn 4:7 ; 1Jn 5:1 ; 1Jn 5:4 ; 1Jn 5:18 ).
This phrase could refer to the initial creation of Adam and Eve in Genesis. If this is true then it could explain the difficulty of Jas 1:21 where believers are to welcome the word that is already implanted in them. This then would refer to the image of God in humans by creation (cf. Gen 1:26 ; Gen 5:1 ; Gen 5:3 ; Gen 9:6 ) and its full restoration through faith in Jesus Christ.
However, in context this seems to refer to becoming a Christian because the agency is the word of truth which implies that salvation is only through the gospel, not creation. Part of the interpretive ambiguity is the fact that the term "father" is used in several distinct ways in the Bible.
1. creator of all things
2. begetter and sustainer of Israel (and Israel's king)
3. begetter and sustainer of spiritual Israel (the church)
4. relationship within the Trinity (Father - Son)
▣ "the word of truth" In Eph 1:13 ; Col 1:5 ; and 2Ti 2:15 it is synonymous with "the gospel." This word is described in 1Pe 1:23-25 .
SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS <http://www.freebiblecommentary.org/special_topics/truth_pauls_writings.html>
▣ "first fruits" This means first
1. in the sense of time as in the OT where the first-ripened part of the crop was dedicated to YHWH to show His ownership of all the crops (cf. Exo 23:19 ; Exo 34:22 ; Exo 34:26 ; Lev 23:10 )
2. metaphorically first in priority and prominence
3. the first believers (i.e., Jews) to receive the gospel
This is not to imply that God loves believers more, but that He wants to use them and their changed lives of faith to reach the others.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How do Jas 1:9-11 relate to the argument of chapter 1?
2. Is the rich man in Jas 1:10 a Christian?
3. What does Mat 6:13 mean if God does not tempt (Jas 1:13 )?
4. What is Satan's relationship to temptation?
5. List the types of trials mentioned in chapter 1.
6. Explain in your own words the three enemies which assault the children of Adam.
CONTEXTUAL INSIGHTS TO Jas 1:19-27 A. There is an emphasis in this context on "the word."
1. spiritual birth comes through the word (Jas 1:18 )
2. the word is received (Jas 1:21 )
3. the word is implanted (Jas 1:2 )
4. the word acts as a mirror for God's will (Jas 1:24 )
5. the word is the law of the new age (Jas 1:25 )
B. There are three key imperatives which show the intended theological progress, similar to the process in Ezr 7:10 1. hear (Jas 1:19 )
2. receive (Jas 1:21 )
3. do (Jas 1:22 ; this is the theme of James)
NASB (UPDATED) TEXT: Jas 1:19-25 19This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; 20for the anger of man does not achieve the righteousness of God. 21Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. 22But prove yourselves doers of the word, and not merely hearers who delude themselves. 23For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.
Jas 1:19 "This you know" This is a perfect active imperative. Although this could be taken as an indicative statement (Greek morphology), the introductory imperatives of Jas 1:16 ; Jas 2:5 clue us that this is also a command relating to our understanding of the gospel (cf. 1Jn 2:21 ). The word "know" is used in Hebrew of "personal relationship with" and in Greek as "facts about." Both are crucial aspects of the gospel, which are (1) a person to welcome; (2) truths about that person to believe; and (3) a life emulating that person to live. Believers must live appropriately! This entire section could be entitled "Results of the New Birth" or "The Life Changing Message." Eternal life has observable characteristics.
▣ "my beloved brethren" See note at Jas 1:2 ; Jas 1:9 .
▣ "quick to hear, slow to speak" This is a proverbial saying (cf. Pro 10:19 ; Pro 13:3 ; Pro 16:32 ; Pro 17:28 ; Pro 29:20 ; see Special Topic: Human Speech at Jas 1:26 ). Jas 1:22-25 relate to this first imperatival phrase. This injunction may refer to the informality and unstructured dynamic nature of the worship services of the early church (cf. Jas 3:1 ff). This openness was often abused. This same tension among rival singers, tongue speakers, and prophets can be seen in 1 Corinthians 1:4 .
▣ "slow to anger" Anger is not a sin (lest Jesus be accused of sin in the cleansing of the Temple or His harsh words to the Pharisees), but it is an emotion easily used by the evil one (cf. Pro 14:17 ; Pro 16:32 ; Ecc 7:9 ; Mat 5:22 ; Eph 4:26-27 ). Anger in this context may refer to (1) persecutions, trials, temptations or (2) personal pride or jealousy related to Christian worship (cf. 1 Corinthians 1:4 ).
Jas 1:20 Angry Christians distort the message that God is trying to communicate to others through them.
SPECIAL TOPIC: RIGHTEOUSNESS <http://www.freebiblecommentary.org/special_topics/righteousness.html>
Jas 1:21 "putting aside all filthiness" This is an aorist middle participle functioning as an imperative. This phrase emphasizes our volitional capacity and responsibility as believers. The removal of clothing is often used as a biblical metaphor for spiritual characteristics (cf. Rom 13:12 ; Gal 3:27 ; Eph 4:22-31 ; Col 3:8 ; Col 3:10 ; Col 3:12 ; Col 3:14 ; 1Pe 2:1 ). Dirty clothing is an OT metaphor which is often used for "sin" (cf. Isa 64:6 ; Zec 3:4 ).
▣ "all filthiness" This term often means "a wax build-up in the ear."
1. It may refer to unholy living which impairs a believer's hearing of God's word.
2. Its primary usage was "dirty," as in dirty clothing (cf. Jas 2:2 ).
3. "Vulgarity" is another possible usage of the term, which would refer to a believer's speech.
NASB "all that remains of wickedness"
NKJV "overflow of wickedness"
NRSV "rank growth of wickedness"
TEV "all wicked conduct"
NJB "remnants of evil"
This term is used in the NT of "that which is left over" or an "abundance of" something (cf. Rom 5:17 ; 2Co 8:2 ; 2Co 10:15 ). Here it seems to mean to keep oneself within the appropriate God-given bounds. This term can be translated "malice" (NEB) or "vicious talk," which would relate it to James' continuing emphasis on the spoken word.
▣ "in humility" This Greek term and its related forms mean "gentleness," "meekness," and "consideration." It is the opposite of the harsh, selfish attitudes and actions delineated in Jas 1:21 .
Plato used this family of terms for the "golden mean," that is a wholesome balance in life brought about by one's control of himself. Believers are able to take off evil (i.e., the old man) and put on good (i.e., the new man) because of their trusting relationship with Christ and the indwelling Spirit. Humility is a word picture of Jesus (cf. Mat 11:29 ; Mat 21:5 ) and is God's will for every believer (cf. Mat 5:5 ; 1Pe 3:4 ). See note at Jas 3:13 .
▣ "receive" This is an aorist middle (deponent) imperative. God's word, the gospel of Jesus Christ, must be received (cf. Joh 1:12 ; Act 17:11 ; Rom 10:9-13 ; 1Th 2:13 ). This receiving is both initial repentance, faith unto salvation, and continuing repentance, faith unto godliness and Christlikeness. The hearing of faith must issue in a life of faith (cf. Jas 2:14-26 )!
▣ "the word implanted" This is the metaphor of planting (cf. Mat 13:8 ; 2Pe 1:4 ). The Greek text implies that humans already have the implanted word which they must receive by faith. This could be referring to the original creation of humanity, as could Jas 1:18 . If so it would refer to God's image in humans (cf. Gen 1:26-27 ), which was marred by the Fall (cf. Genesis 3), but is restored by faith in Christ. Three metaphors are used to illustrate the "word of truth": a seed (Jas 1:21 ); a mirror (Jas 1:23 ); and a law (Jas 1:25 ). The gospel must be received and then lived out.
Jas 1:21 contains both prerequisites of NT salvation: repentance (laying aside) and faith (receiving, cf. Mar 1:15 ; Act 3:16 ; Act 3:19 ; Act 20:21 ). Salvation involves a negative "turning from" (repentance) and a positive "turning to" (faith).
▣ "which is able to save your souls" This implanted word is a powerful metaphor of believers' new relationships with God. The term "soul" speaks of the whole person. Humans are a soul (cf. Gen 2:7 ); they do not have a soul (Greek concept). Theologically, soul (psuchç) and spirit (pneuma) are synonyms for the whole person.
The term "save" has an OT meaning of "physical deliverance" (yasha) and a NT meaning of "eternal salvation" (sôzô). The OT usage is found in Jas 5:15 ; Jas 5:20 . But here and in Jas 2:14 ; Jas 4:12 the NT connotation fits best.
The current theological discussion over "a free salvation" versus "Lordship salvation" is a good example of how modern interpreters proof-text one passage (or category of passages) to the exclusion of others and thereby developing a dogmatic, systematic, theological position. However, the NT, like all ancient near eastern literature, is highly figurative and often dualistic in presenting truth in tension-filled pairs. In this context we are saved (eternal life) by God's word, but we must also act on God's word daily (OT saved or delivered). This combination of faith and works is James' central message, faith and works! They are covenant twins!
SPECIAL TOPIC: EASTERN LITERATURE <http://www.freebiblecommentary.org/special_topics/eastern_literature.html>
Jas 1:22 "But prove yourselves doers of the word" This is a present middle imperative. This verse is the central message of the entire book (cf. Jas 1:22-23 ; Jas 1:25 ). Christianity is a volitional decision to a faith relationship with Jesus Christ which issues in a Christlike lifestyle. It is possible that this phrase is an indirect way of referring to OT obedience as in the Ten Commandments (cf. Jas 1:12 combined with Exo 20:6 and Deu 5:10 ).
▣ "not merely hearers" This word was used in Greek literature for those who attended lectures but never joined the groups. Hearing the truth is not enough; believers must act on it and continue to act on it daily (cf. Jas 2:14-26 ; Mat 7:21 ; Mat 7:24-27 ; Luk 8:21 ; Luk 11:28 ; Joh 13:17 ; Rom 2:13 ).
▣ "who delude themselves" This is a present middle participle (this verb appears only here and Col 2:4 ). Modern Christianity is guilty of supposing that church attendance or civil responsibility is equated with Christian service. Our cultural segregation of the secular and sacred only achieves self-deception. Jas 1:23-25 are an example of such self-deception. Life belongs to God and each of us will give an account to God as to how we have lived it.
Jas 1:23 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Modern believers often attend Sunday School and preaching but it does not affect their daily lives. In a sense this is practical atheism, the irrelevancy of God! Christianity is not a building, nor a creed only, but a faith relationship with God through Christ that impacts every area of life, every day!
NASB, NKJV "natural face"
NRSV (margin)"at the face of his birth"
TEV "see themselves"
NJB "sees what he looks like"
This metaphor, "face of birth," is used in the sense of seeing one's self. The whole point of Jas 1:23-24 is that believers must do more than hear the truth or know the truth. We must act on it.
▣ "mirror" Ancient mirrors were made of polished metal. They were very expensive and produced only a distorted reflection (cf. 1Co 13:12 ). God's word functions as a spiritual mirror of perfect clarity.
Jas 1:24 A quick, superficial look at our true self issues in a settled life of rebellious self-deception!
Jas 1:25 "looked" There are two Greek terms in Jas 1:23-25 for "look" or "observe." The first is katanoeô, used in Jas 1:23-24 . The second, used here, is a stronger term, parakuptô, which means "to look intently at" or "to closely examine" (cf. 1Pe 1:12 ).
Believers are to observe themselves in light of God's word, then they are to gaze intently at "the perfect law, the law of liberty," the gospel of Jesus Christ. Knowledge of self is helpful, but knowledge of God is eternal.
NASB "at the perfect law, the law of liberty"
NKJV "the perfect law of liberty"
NRSV "the perfect law, the law of liberty"
TEV "the perfect law that sets people free"
NJB "the perfect law of freedom"
This phrase is parallel to "the royal law" in Jas 2:8 and "the law of liberty" in Jas 2:12 (also, notice Joh 8:32 ; Joh 8:36 ; Rom 8:2 ). This new liberty is illustrated in Rom 14:1 to Rom 15:13 ; 1 Corinthians 8; 1Co 10:23-33 . God's word is not a barrier to our freedom, but is real freedom from our sin nature. Believers are now free to serve Him (cf. Romans 6).
▣ "this man will be blessed in what he does" Notice the criteria for blessing: (1) looking intently at the perfect law; (2) abiding by it; and (3) being an effectual doer of it.
The future tense could refer to temporal blessing now, but because of James' eschatological orientation (cf. Jas 1:8-9 ; Jas 1:12 ; Jas 5:7-8 ) it is probably end-time, Resurrection/Judgment Day blessings.
NASB (UPDATED) TEXT: Jas 1:26-27 26If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. 27Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.
Jas 1:26 "If anyone thinks himself to be religious" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. The King James adds "seems" but the phrase refers to self-deception, not the observation and evaluation of others. Often believers substitute the human performance of rules and ritual for daily, Christlike living. Jas 1:25-26 are not a reference to religious hypocrites, but to sincere, unfulfilled, uninformed, unfruitful religionists! The term "religious" means "one concerned with scrupulous details." James may envision (1) legalistic believers who trust in rules or (2) gnostic believers who trust in knowledge, neither of whom live godly lives.
▣ "does not bridle his tongue. . .this man's religion is worthless" Human speech is a major issue in James (cf. Jas 1:19 ; Jas 3:2-12 ). Self-control is a sign of Christian maturity (cf. Gal 5:22-23 ). Unfortunately orthodoxy without orthopraxy is common among the people of God. This is an empty show (cf. Isa 29:13 ; Col 2:23-23 ; 2Ti 3:5 ). Religion can be a barrier to God (cf. Rom 9:30-32 ).
SPECIAL TOPIC: HUMAN SPEECH <http://www.freebiblecommentary.org/special_topics/human_speech.html>
▣ "heart" See Special Topic following.
SPECIAL TOPIC: THE HEART <http://www.freebiblecommentary.org/special_topics/heart.html>
Jas 1:27 "Pure and undefiled religion in the sight of our God and Father is this" This expresses true religion in terms of service, as do Deuteronomy and Mat 25:31-46 . Also, see Mic 6:6-8 for a definition of true religion. The verse reflects Judaism's almsgiving (cf. Mat 6:1 ) which was thought of as an evidence of one's relationship to God. Holiness is not a radical separation from society, but an involvement in the needs of the poor and socially ostracized (cf. Jas 2:15-17 ).
SPECIAL TOPIC: FATHER <http://www.freebiblecommentary.org/special_topics/father.html>
▣ "to visit orphans and widows" This refers to the social outcasts and socially vulnerable people (cf. Deu 27:19 ; Psa 68:5 ; Mat 25:31 ). The true life-changing gospel always carries with it social concerns and activism. Truly knowing God must issue in serving others made in His image.
▣ "to keep oneself unstained" This is a present infinitive (cf. 1Ti 5:22 ). The term was associated with acceptable sacrificial animals. Faith has two practical aspects: social action and personal ethics (cf. Mat 25:31-46 ).
▣ "by the world" Remember that as believers we are in the world, not of the world (cf. Jas 4:4 ; 1Jn 2:15-17 ); lack of involvement and heavy involvement are both inappropriate.
SPECIAL TOPIC: PAUL'S USE OF KOSMOS (WORLD) <http://www.freebiblecommentary.org/special_topics/kosmos.html>
1. To the twelve tribes. When the ten tribes were banished, the Assyrian king placed them in different parts. Afterwards, as it usually happens in the revolutions of kingdoms (such as then took place,) it is very probable that they moved here and there in all directions. And the Jews had been scattered almost unto all quarters of the world. He then wrote and exhorted all those whom he could not personally address, because they had been scattered far and wide. But that he speaks not of the grace of Christ and of faith in him, the reason seems to be this, because he addressed those who had already been rightly taught by others; so that they had need, not so much of doctrine, as of the goads of exhortations. (98)
(98) The salutation is peculiar; but in the same form with the letter sent to Antioch by the Apostles, (of whom James was one,) and the church at Jerusalem, Act 15:23. It is therefore apostolic, although adopted from a form commonly used by the heathen writers. See Act 23:26. John in Joh 2:10 and Joh 2:11 uses the verb χαίρειν in a similar sense; and it means properly to rejoice. It being an infinitive, the verb λέγω, to say or to bid, is put before it by John, and is evidently understood here. Hence the salutation may thus be rendered, —
“James, a servant of God and of the Lord Jesus Christ, bids, (or sends, or wishes) joy to the twelve tribes who are in their dispersion.”
There had been an eastern and a western dispersion, the first at the Assyrian and Babylonian captivity, and the second during the predominancy of the Grecian power, which commenced with Alexander the Great. As this epistle was written in Greek, it was no doubt intended more especially for those of the latter dispersion. But the benefit of the eastern dispersion was soon consulted, as the very first version of the New Testament was made into this language, that is, the Syriac; and this was done at the beginning of the second century.
2. All joy. The first exhortation is, to bear trials with a cheerful mind. And it was especially necessary at that time to comfort the Jews, almost overwhelmed as they were with troubles. For the very name of the nation was so infamous, that they were hated and despised by all people wherever they went; and their condition as Christians rendered them still more miserable, because they held their own nation as their most inveterate enemies. At the same time, this consolation was not so suited to one time, but that it is always useful to believers, whose life is a constant warfare on earth.
But that we may know more fully what he means, we must doubtless take temptations or trials as including all adverse things; and they are so called, because they are the tests of our obedience to God. He bids the faithful, while exercised with these, to rejoice; and that not only when they fall into one temptation, but into many, not only of one kind, but of various kinds. And doubtless, since they serve to mortify our flesh, as the vices of the flesh continually shoot up in us, so they must necessarily be often repeated. Besides, as we labor under diseases, so it is no wonder that different remedies are applied to remove them.
The Lord then afflicts us in various ways, because ambition, avarice, envy, gluttony, intemperance, excessive love of the world, and the innumerable lusts in which we abound, cannot be cured by the same medicine.
When he bids us to count it all joy, it is the same as though he had said, that temptations ought to be so deemed as gain, as to be regarded as occasions of joy. He means, in short, that there is nothing in afflictions which ought to disturb our joy. And thus, he not only commands us to bear adversities calmly, and with an even mind, but shews us that this is a reason why the faithful should rejoice when pressed down by them.
It is, indeed, certain, that all the senses of our nature are so formed, that every trial produces in us grief and sorrow; and no one of us can so far divest himself of his nature as not to grieve and be sorrowful whenever he feels any evil. But this does not prevent the children of God to rise, by the guidance of the Spirit, above the sorrow of the flesh. Hence it is, that in the midst of trouble they cease not to rejoice.
3. Knowing this, that the trying. We now see why he called adversities trials or temptations, even because they serve to try our faith. And there is here a reason given to confirm the last sentence. For it might, on the other hand, be objected, “How comes it, that we judge that sweet which to the sense is bitter?” He then shews by the effect that we ought to rejoice in afflictions, because they produce fruit that ought to be highly valued, even patience. If God then provides for our salvation, he affords us an occasion of rejoicing. Peter uses a similar argument at the beginning of his first Epistle, “That the trial of your faith, more precious than gold, may be,” etc. [1Pe 1:7.] We certainly dread diseases, and want, and exile, and prison, and reproach, and death, because we regard them as evils; but when we understand that they are turned through God’s kindness unto helps and aids to our salvation, it is ingratitude to murmur, and not willingly to submit to be thus paternally dealt with.
Paul says, in Rom 5:3, that we are to glory in tribulations; and James says here, that we are to rejoice. “We glory,” says Paul, “in tribulations, knowing that tribulation worketh patience.” What immediately follows seems contrary to the words of James; for he mentions probation in the third place, as the effect of patience, which is here put first as though it were the cause. But the solution is obvious; the word there has an active, but here a passive meaning. Probation or trial is said by James to produce patience; for were not God to try us, but leave us free from trouble, there would be no patience, which is no other thing than fortitude of mind in bearing evils. But Paul means, that while by enduring we conquer evils, we experience how much God’s help avails in necessities; for then the truth of God is as it were in reality manifested to us. Hence it comes that we dare to entertain more hope as to futurity; for the truth of God, known by experience, is more fully believed by us. Hence Paul teaches that by such a probation, that is, by such an experience of divine grace, hope is produced, not that hope then only begins, but that it increases and is confirmed. But both mean, that tribulation is the means by which patience is produced.
Moreover, the minds of men are not so formed by nature, that affliction of itself produces patience in them. But Paul and Peter regard not so much the nature of men as the providence of God through which it comes, that the faithful learn patience from troubles; for the ungodly are thereby more and more provoked to madness, as the example of Pharaoh proves. (99)
(99) The word used by James is δοχίμιον, trial, the act of testing, and by Paul δοχιμὴ, the result of testing, experience. James speaks of probation, and Paul of the experience gained thereby.
4. But let patience have her perfect work. As boldness and courage often appear in us and soon fail, he therefore requires perseverance. “Real patience,” he says, “is that which endures to the end.” For work here means the effort not only to overcome in one contest, but to persevere through life. His perfection may also he referred to the sincerity of the soul, that men ought willingly and not feignedly to submit to God; but as the word work is added, I prefer to explain it of constancy. For there are many, as we have said, who shew at first an heroic greatness, and shortly after grow weary and faint. He therefore bids those who would be perfect and entire, (100) to persevere to the end. But what he means by these two words, he afterwards explains of those who fail not, or become not wearied: for they, who being overcome as to patience, be broken down, must, by degrees, be necessarily weakened, and at length wholly fail.
(100) “Perfect, τέλειοι,” fully grown, mature; “entire, ὁλόχληζοι, ” complete, no part wanting. The first refers to the maturity of grace; and the second to its completeness, no grace being wanting. They were to be like men full grown, and not maimed or mutilated, but having all their members complete.
5. If any of you lack wisdom. As our reason, and all our feelings are averse to the thought that we can be happy in the midst of evils, he bids us to ask of the Lord to give us wisdom. For wisdom here, I confine to the subject of the passage, as though he had said, “If this doctrine is higher than what your minds can reach to, ask of the Lord to illuminate you by his Spirit; for as this consolation alone is sufficient to mitigate all the bitterness of evils, that what is grievous to the flesh is salutary to us; so we must necessarily be overcome with impatience, except we be sustained by this kind of comfort.” Since we see that the Lord does not so require from us what is above our strength, but that he is ready to help us, provided we ask, let us, therefore, learn, whenever he commands anything, to ask from him the power to perform it.
Though in this place to be wise is to submit to God in the endurance of evils, under a due conviction that he so orders all things as to promote our salvation; yet the sentence may be generally applied to every branch of right knowledge.
But why does he say If any one, as though all of them did not want wisdom. To this I answer, that all are by nature without it; but that some are gifted with the spirit of wisdom, while others are without it. As, then, all had not made such progress as to rejoice in affliction, but few there were to whom this had been given, James, therefore, referred to such cases; and he reminded those who were not as yet fully convinced that by the cross their salvation was promoted by the Lord, that they were to ask to be endued with wisdom. And yet there is no doubt, but that necessity reminds us all to ask the same thing; for he who has made the greatest progress, is yet far off from the goal. But to ask an increase of wisdom is another thing than to ask for it at first.
When he bids us to ask of the Lord, he intimates, that he alone can heal our diseases and relieve our wants.
That giveth to all men liberally. By all, he means those who ask; for they who seek no remedy for their wants, deserve to pine away in them. However, this universal declaration, by which every one of us is invited to ask, without exception, is very important; hence no man ought to deprive himself of so great a privilege.
To the same purpose is the promise which immediately follows; for as by this command he shews what is the duty of every one, so he affirms that they would not do in vain what he commands; according to what is said by Christ,
“Knock, and it shall be opened.”
(Mat 7:7; Luk 11:9.)
The word liberally, or freely, denotes promptitude in giving. So Paul, in Rom 12:8, requires simplicity in deacons. And in 2Co 8:0 and 2Co 9:0, when speaking of charity or love, he repeats the same word several times. The meaning, then, is, that God is so inclined and ready to give, that he rejects none, or haughtily puts them off, being not like the niggardly and grasping, who either sparingly, as with a closed hand, give but little, or give only a part of what they were about to give, or long debate with themselves whether to give or not. (101)
And upbraideth not. This is added, lest any one should fear to come too often to God. Those who are the most liberal among men, when any one asks often to be helped, mention their formal acts of kindness, and thus excuse themselves for the future. Hence, a mortal man, however open-handed he may be, we are ashamed to weary by asking too often. But James reminds us, that there is nothing like this in God; for he is ready ever to add new blessings to former ones, without any end or limitation.
(101) The literal meaning of ἁπλῶς is simply without any mixture; the noun, ἁπλότης, is used in the sense of sincerity, which has no mixture of hypocrisy or fraud, (2Co 1:12.) and in the sense of liberality, or disposition free from what is sordid or parsimonious, having no mixture of niggardliness, (2Co 8:2.) This latter is evidently the meaning here, so that “liberally,” according to our version, is the best word.
6. But let him ask in faith. He shews here, first the right way of praying; for as we cannot pray without the word, as it were, leading the way, so we must believe before we pray; for we testify by prayer, that we hope to obtain from God the grace which he has promised. Thus every one who has no faith in the promises, prays dissemblingly. Hence, also, we learn what is true faith; for James, after having bidden us to ask in faith, adds this explanation, nothing wavering, or, doubting nothing. Then faith is that which relies on God’s promises, and makes us sure of obtaining what we ask. It hence follows, that it is connected with confidence and certainty as to God’s love towards us. The verb διακρίνεσθαι, which he uses, means properly to inquire into both sides of a question, after the manner of pleaders. He would have us then to be so convinced of what God has once promised, as not to admit a doubt whether he shall be heard or not.
He that wavereth, or doubteth. By this similitude he strikingly expresses how God punishes the unbelief of those who doubt his promises; for, by their own restlessness, they torment themselves inwardly; for there is never any calmness for our souls, except they recumb on the truth of God. He, at length, concludes, that such are unworthy to receive anything from God.
This is a remarkable passage, fitted to disprove that impious dogma which is counted as an oracle under the whole Papacy, that is, that we ought to pray doubtingly, and with uncertainty as to our success. This principle, then, we hold, that our prayers are not heard by the Lord, except when we have a confidence that we shall obtain. It cannot indeed be otherwise, but that through the infirmity of our flesh we must be tossed by various temptations, which are like engines employed to shake our confidence; so that no one is found who does not vacillate and tremble according to the feeling of his flesh; but temptations of this kind are at length to be overcome by faith. The case is the same as with a tree, which has struck firm roots; it shakes, indeed, through the blowing of the wind, but is not rooted up; on the contrary, it remains firm in its own place.
8. A double-minded man, or, a man of a double mind. This sentence may be read by itself, as he speaks generally of hypocrites. It seems, however, to me to be rather the conclusion of the preceding doctrine; and thus there is an implied contrast between the simplicity or liberality of God, mentioned before, and the double-mindedness of man; for as God gives to us with a stretched out hand, so it behooves us in our turn to open the bosom of our heart. He then says that the unbelieving, who have tortuous recesses, are unstable; because they are never firm or fixed, but at one time they swell with the confidence of the flesh, at another they sink into the depth of despair. (102)
(102) “The double-minded,” or the man with two souls, δίψυχος, means here no doubt the man who hesitates between faith and unbelief, because faith is the subject of the passage. When again used, in Jas 4:8, it means a hesitation between God and the world.
9. Let the brother of low degree. As Paul, exhorting servants submissively to bear their lot, sets before them this consolation, that they were the free-men of God, having been set free by his grace from the most miserable bondage of Satan, and reminds them, though free, yet to remember that they were the servants of God; so here James in the same manner bids the lowly to glory in this, that they had been adopted by the Lord as his children; and the rich, because they had been brought down into the same condition, the world’s vanity having been made evident to them. Thus the first thing he would have to do is to be content with their humble and low state; and he forbids the rich to be proud. Since it is incomparably the greatest dignity to be introduced into the company of angels, nay, to be made the associates of Christ, he who estimates this favor of God aright, will regard all other things as worthless. Then neither poverty, nor contempt, nor nakedness, nor famine nor thirst, will make his mind so anxious, but that he will sustain himself with this consolation. “Since the Lord has conferred on me the principal thing, it behooves me patiently to bear the loss of other things, which are inferior.”
Behold, how a lowly brother ought to glory in his elevation or exaltation; for if he be accepted of God, he has sufficient consolation in his adoption alone, so as not to grieve unduly for a less prosperous state of life.
10But the rich, in that he is made low, or, in his lowness. He has mentioned the particular for the general; for this admonition pertains to all those who excel in honor; or in dignity, or in any other external thing. He bids them to glory in their lowness or littleness, in order to repress the haughtiness of those who are usually inflated with prosperity. But he calls it lowness, because the manifested kingdom of God ought to lead us to despise the world, as we know that all the things we previously greatly admired, are either nothing or very little things. For Christ, who is not a teacher except of babes, checks by his doctrine all the haughtiness of the flesh. Lest, then, the vain joy of the world should captivate the rich, they ought to habituate themselves to glory in the casting down of their carnal excellency. (103)
As the flower of the grass. Were any one to say that James alludes to the words of Isaiah, I would not much object; but I cannot allow that he quotes the testimony of the Prophet, who speaks not only of the things of this life and the fading character of the world, but of the whole man, both body and soul; [Isa 40:6;] but here what is spoken of is the pomp of wealth or of riches. And the meaning is, that glorying in riches is foolish and preposterous, because they pass away in a moment. The philosophers teach the same thing; but the song is sung to the deaf, until the ears are opened by the Lord to hear the truth concerning the eternity of the celestial kingdom. Hence he mentions brother; intimating that there is no place for this truth, until we are admitted into the order of God’s children.
(103) The opinion of Macknight and some others, that the reference is to the lowness to which the rich were reduced by persecution, does not comport with the passage, for the Apostle afterwards speaks of the shortness of man’s life and its uncertainty, and not of the fading nature of riches, which would have been most suitable, had he in view to comfort the rich at the loss of property. The Christian state was “lowness” according to the estimation of the world.
Though the received reading is ἐν ταῖς πορείαις, yet I agree with Erasmus, and read the last word, πορίαις, without the diphthong “in his riches,” or, with his riches; and the latter I prefer. (104)
(104) The received text is regarded as the best reading; the other is found in very few copies.
12Blessed is the man. After having applied consolation, he moderated the sorrow of those who were severely handled in this world, and again humbled the arrogance of the great. He now draws this conclusion, that they are happy who magnanimously endure troubles and other trials, so as to rise above them. The word temptation may indeed be otherwise understood, even for the stings of lusts which annoy the soul within; but which is here commended, as I think, is fortitude of mind in enduring adversities. It is, however, a paradox, that they are not happy to whom all things come according to their wishes, but such as are not overcome with evils.
For when he is tried. He gives a reason for the preceding sentence; for the crown follows the contest. If, then, it be our chief happiness to be crowned in the kingdom of God, it follows, that the contests with which the Lord tries us, are aids and helps to our happiness. Thus the argument is from the end or the effect: hence we conclude, that the faithful are harassed by so many evils for this purpose, that their piety and obedience may be made manifest, and that they may be thus at length prepared to receive the crown of life.
But they reason absurdly who hence infer that we by fighting merit the crown; for since God has gratuitously appointed it for us, our fighting only renders us fit to receive it.
He adds, that it is promised to those who love God. By speaking thus, he means not that the love of man is the cause of obtaining the crown, (for God anticipates us by his gratuitous love;) but he only intimates that the elect who love him are alone approved by God. He then reminds us that the conquerors of all temptations are those who love God, and that we fail not in courage when we are tried, for no other cause than because the love of the world prevails in us.
13Let no man, when he is tempted. Here, no doubt, he speaks of another kind of temptation. It is abundantly evident that the external temptations, hitherto mentioned, are sent to us by God. In this way God tempted Abraham, (Gen 22:1,) and daily tempts us, that is, he tries us as to what are we by laying before us an occasion by which our hearts are made known. But to draw out what is hid in our hearts is a far different thing from inwardly alluring our hearts by wicked lusts.
He then treats here of inward temptations which are nothing else than the inordinate desires which entice to sin. He justly denies that God is the author of these, because they flow from the corruption of our nature.
This warning is very necessary, for nothing is more common among men than to transfer to another the blame of the evils they commit; and they then especially seem to free themselves, when they ascribe it to God himself. This kind of evasion we constantly imitate, delivered down to us as it is from the first man. For this reason James calls us to confess our own guilt, and not to implicate God, as though he compelled us to sin.
But the whole doctrine of scripture seems to be inconsistent with this passage; for it teaches us that men are blinded by God, are given up to a reprobate mind, and delivered over to filthy and shameful lusts. To this I answer, that probably James was induced to deny that we are tempted by God by this reason, because the ungodly, in order to form an excuse, armed themselves with testimonies of Scripture. But there are two things to be noticed here: when Scripture ascribes blindness or hardness of heart to God, it does not assign to him the beginning of this blindness, nor does it make him the author of sin, so as to ascribe to him the blame: and on these two things only does James dwell.
Scripture asserts that the reprobate are delivered up to depraved lusts; but is it because the Lord depraves or corrupts their hearts? By no means; for their hearts are subjected to depraved lusts, because they are already corrupt and vicious. But since God blinds or hardens, is he not the author or minister of evil? Nay, but in this manner he punishes sins, and renders a just reward to the ungodly, who have refused to be ruled by his Spirit. (Rom 1:26.) It hence follows that the origin of sin is not in God, and no blame can be imputed to him as though he took pleasure in evils. (Gen 6:6.)
The meaning is, that man in vain evades, who attempts to cast the blame of his vices on God, because every evil proceeds from no other fountain than from the wicked lust of man. And the fact really is, that we are not otherwise led astray, except that every one has his own inclination as his leader and impeller. But that God tempts no one, he proves by this, because he is not tempted with evils (105) For it is the devil who allures us to sin, and for this reason, because he wholly burns with the mad lust of sinning. But God does not desire what is evil: he is not, therefore, the author of doing evil in us.
(105) Literally, “untemptable by evils,” that is, not capable of being tempted or seduced by evils, by things wicked and sinful. He is so pure, that he is not influenced by any evil propensities, that he is not subject to any evil suggestions. It hence follows that he tempts or seduces no man to what is sinful. Being himself unassailable by evils, he cannot seduce others to what is evil. As God cannot be tempted to do what is sinful, he cannot possibly tempt others to sin. The words may thus be rendered, —
13. “Let no one, when seduced, say, ‘By God I am seduced;’ for God is not capable of being seduced by evils, and he himself seduceth no one.”
14When he is drawn away by his own lust. As the inclination and excitement to sin are inward, in vain does the sinner seek an cause from an external impulse. At the same time these two effects of lust ought to be noticed — that it ensnares us by its allurements, and that it does us away; each of which is sufficient to render us guilty. (106)
(106) The words are very striking, — “But every one is tempted (or, seduced) when, by his own lust, he is drawn away, (that is, from what is good,) and is caught by a bait (or, ensnared.)”
He is in the first drawn off from the line of duty, and then he is caught by something that is pleasing and plausible, but like the bait, it has in it a deadly hook.
15Then when lust hath conceived. He first calls that lust which is not any kind of evil affection or desire, but that which is the fountain of all evil affections; by which, as he shews, are conceived vicious broods, which at length break forth into sins. It seems, however, improper, and not according to the usage of Scripture, to restrict the word sin to outward works, as though indeed lust itself were not a sin, and as though corrupt desires, remaining closed up within and suppressed, were not so many sins. But as the use of a word is various, there is nothing unreasonable if it be taken here, as in many other places, for actual sin.
And the Papists ignorantly lay hold on this passage, and seek to prove from it that vicious, yea, filthy, wicked, and the most abominable lusts are not sins, provided there is no assent; for James does not shew when sin begins to be born, so as to be sin, and so accounted by God, but when it breaks forth. For he proceeds gradually and shews that the consummation of sin is eternal death, and that sin arises from depraved desires, and that these depraved desires or affections have their root in lust. It hence follows that men gather fruit in eternal perdition, and fruit which they have procured for themselves.
By perfected sin, therefore, I understand, not any one act of sin perpetrated, but the completed course of sinning. For though death is merited by every sin whatever, yet it is said to be the reward of an ungodly and wicked life. Hence is the dotage of those confuted who conclude from these words, that sin is not mortal until it breaks forth, as they say, into an external act. Nor is this what James treats of; but his object was only this, to teach that there is in us the root of our own destruction.
16Do not err. This is an argument from what is opposite; for as God is the author of all good, it is absurd to suppose him to be the author of evil. To do good is what properly belongs to him, and according to his nature; and from him all good things come to us. Then, whatever evil he does, is not agreeable to his nature. But as it sometimes happens, that he who quits himself well through life, yet in some things fails, he meets this doubt by denying that God is mutable like men. But if God is in all things and always like himself, it hence follows that well-doing is his perpetual work.
This reasoning is far different from that of Plato, who maintained that no calamities are sent on men by God, because he is good; for though it is just that the crimes of men should be punished by God, yet it is not right, with regard to him, to regard among evils that punishment which he justly inflicts. Plato, indeed, was ignorant; but James, leaving to God his right and office of punishing, only removes blame from him. This passage teaches us, that we ought to be so affected by God’s innumerable blessings, which we daily receive from his hand, as to think of nothing but of his glory; and that we should abhor whatever comes to our mind, or is suggested by others, which is not compatible with his praise.
God is called the Father of lights, as possessing all excellency and the highest dignity. And when he immediately adds, that there is in him no shadow of turning, he continues the metaphor; so that we may not measure the brightness of God by the irradiation of the sun which appears to us. (107)
(107) This verse must be taken in connection with what as gone before. When he mentions “every good gift,” it is in opposition to the evil of which he says God is not the author. See Mat 7:11. And “every perfect free-gift,” as δώρημα means, has a reference to the correction of the evil which arises from man himself. And he calls free-gift perfect, because it has no mixture of evil, what he throughout denies that God is the author of. Then the latter part of the verse bears a correspondence with the first. He calls God “the Father of Lights.” Light in the language of scripture means especially two things, the light of truth, divine knowledge and holiness. God is the father, the parent, the origin, the source of these lights. Hence from him descends every good, useful, necessary gift, to deliver men from evil, from ignorance and delusion, and every perfect free-gift to free men from their evil lusts, and to render them holy and happy. And to shew that God is ever the same, he adds, “with whom there is no variableness or the shadow (or shade, of the slightest appearance) of a change;” that is, who never varies in his dealings with men, and shews no symptom of any change, being the author and giver of all good, and the author of no evil, that is, of no sin.
18Of his own will. He now brings forward a special proof of the goodness of God which he had mentioned, even that he has regenerated us unto eternal life. This invaluable benefit every one of the faithful feels in himself. Then the goodness of God, when known by experience, ought to remove from them all a contrary opinion respecting him.
When he says that God of his own will, or spontaneously, hath begotten us, he intimates that he was induced by no other reason, as the will and counsel of God are often set in opposition to the merits of men. What great thing, indeed, would it have been to say that God was not constrained to do this? But he impresses something more, that God according to his own goodwill hath begotten us, and has been thus a cause to himself. It hence follows that it is natural to God to do good.
But this passage teaches us, that as our election before the foundation of the world was gratuitous, so we are illuminated by the grace of God alone as to the knowledge of the truth, so that our calling corresponds with our election. The Scripture shews that we have been gratuitously adopted by God before we were born. But James expresses here something more, that we obtain the right of adoption, because God does also call us gratuitously. (Eph 1:4.) Farther, we hence learn, that it is the peculiar office of God spiritually to regenerate us; for that the same thing is sometimes ascribed to the ministers of the gospel, means no other thing than this, that God acts through them; and it happens indeed through them, but he nevertheless alone doeth the work.
The word begotten means that we become new men, so that we put off our former nature when we are effectually called by God. He adds how God begets us, even by the word of truth, so that we may know that we cannot enter the kingdom of God by any other door.
That we should be a kind of firstfruits of his creatures. The word τινὰ, “some,” has the meaning of likeness, as though he had said, that we are in a manner firstfruits. But this ought not to be restricted to a few of the faithful; but it belongs to all in common. For as man excels among all creatures, so the Lord elects some from the whole mass and separates them as a holy offering, to himself. (108) It is no common nobility into which God extols his own children. Then justly are they said to be excellent as firstfruits, when God’s image is renewed in them.
(108) The firstfruits being a part and a pledge of the coming harvest, to retain the metaphor, we must regard “creatures” here as including all the saved in future ages. Hence their opinion is to be preferred, who regard the first converts, who were Jews, as the firstfruits.
19Let every man. Were this a general sentence, the inference would be farfetched; but as he immediately adds a sentence respecting the word of truth suitable to the last verse, I doubt not but that he accommodates this exhortation peculiarly to the subject in hand. Having then set before us the goodness of God, he shews how it becomes us to be prepared to receive the blessing which he exhibits towards us. And this doctrine is very useful, for spiritual generation is not a work of one moment. Since some remnants of the old man ever abide in us, we must necessarily be through life renewed, until the flesh be abolished; for either our perverseness, or arrogance, or sloth, is a great impediment to God in perfecting in us his work. Hence, when James would have us to be swift to hear, he commends promptitude, as though he had said, “When God so freely and kindly presents himself to you, you also ought to render yourselves teachable, lest your slowness should cause him to desist from speaking.”
But inasmuch as we do not calmly hear God speaking to us, when we seem to ourselves to be very wise, but by our haste interrupt him when addressing us, the Apostle requires us to be silent, to be slow to speak. And, doubtless, no one can be a true disciple of God, except he hears him in silence. He does not, however, require the silence of the Pythagorean school, so that it should not be right to inquire whenever we desire to learn what is necessary to be known; but he would only have us to correct and restrain our forwardness, that we may not, as it commonly happens, unseasonably interrupt God, and that as long as he opens his sacred mouth, we may open to him our hearts and our ears, and not prevent him to speak.
Slow to wrath. Wrath also, I think, is condemned with regard to the hearing which God demands to be given to him, as though making a tumult it disturbed and impeded him, for God cannot be heard except when the mind is calm and sedate. Hence, he adds, that as long as wrath bears rule there is no place for the righteousness of God. In short, except the heat of contention be banished, we shall never observe towards God that calm silence of which he has just spoken.
21Wherefore lay apart. He concludes by saying how the word of life is to be received. And first, indeed, he intimates that it cannot be rightly received except it be implanted, or strike roots in us. For the expression, to receive the implanted word, ought to be thus explained, “to receive it, that it may be really implanted.” For he alludes to seed often sown on and ground, and not received into the moist bosom of the earth; or to plants, which being cast on the ground, or laid on dead wood, soon wither. He then requires that it should be a living implanting, by which the word becomes as it were united with our heart.
He at the same time shews the way and manner of this reception, even with meekness. By this word he means humility and the readiness of a mind disposed to learn, such as Isaiah describes when he says,
“On whom does my Spirit rest, except on the humble and meek?” (Isa 57:15.)
Hence it is, that so far profit in the school of God, because hardly one in a hundred renounces the stubbornness of his own spirit, and gently submits to God; but almost all are conceited and refractory. But if we desire to be the living plantation of God, we must subdue our proud hearts and be humble, and labor to become like lambs, so as to suffer ourselves to be ruled and guided by our Shepherd.
But as men are never thus tamed, so as to have a calm and meek heart, except they are purged from depraved affections, so he bids us to lay aside uncleanness and redundancy of wickedness. And as James borrowed a comparison from agriculture, it was necessary for him to observe this order, to begin by rooting up noxious weeds. And since he addressed all, we may hence conclude that these are the innate evils of our nature, and that they cleave to us all; yea, since he addresses the faithful, he shews that we are never wholly cleansed from them in this life, but that they are continually sprouting up, and therefore he requires that care should be constantly taken to eradicate them. As the word of God is especially a holy thing; to be fitted to receive it, we must put off the filthy things by which we have been polluted.
Under the word κακία, he comprehends hypocrisy and obstinacy as well as unlawful desires or lusts. Not satisfied with specifying the seat of wickedness as being in the soul of man, he teaches us that so abounding is the wickedness that dwells there, that it overflows, or that it rises up as it were into a heap; and doubtless, whosoever will well examine himself will find that there is within him an immense chaos of evils. (109)
Which is able to save. It is a high eulogy on heavenly truth, that we obtain through it a sure salvation; and this is added, that we may learn to seek and love and magnify the word as a treasure that is incomparable. It is then a sharp goad to chastise our idleness, when he says that the word which we are wont to hear so negligently, is the means of our salvation, though for this purpose the power of saving is not ascribed to the word, as if salvation is conveyed by the external sound of the word, or as if the office of saving is taken away from God and transferred elsewhere; for James speaks of the word which by faith penetrates into the hearts of men, and only intimates that God, the author of salvation, conveys it by his Gospel.
(109) What renders this passage unsatisfactory is the meaning given to περισσεία, rendered by some “superfluity,” and by others “redundancy.” The verb περισσεύω means not only to abound, but also to be a residue, to remain, to be a remnant. See Mat 14:20; Luk 9:17. And its derivative περίσσευμα is used in the sense of a remnant or a remainder, Mar 8:8; and this very word is used in the Sept., for יתר which means a residue, a remnant, or what remains, Eze 6:8. Let it have this meaning here, and the sense will not only be clear, but very striking. James was addressing those who were Christians; and he exhorted them to throw away every uncleanness and remnant of wickedness, or evil, as the word κακία more properly means. See Act 8:22; 1Pe 2:16
“Every uncleanness,” or filthiness, means every kind of uncleanness arising from lustful and carnal indulgences; and the “remnant of wickedness,” in thought and in deed, most suitably follows.
22Be ye doers of the word. The doer here is not the same as in Rom 2:13, who satisfied the law of God and fulfilled it in every part, but the doer is he who from the heart embraces God’s word and testifies by his life that he really believes, according to the saying of Christ,
“Blessed are they who hear God’s word and keep it,”
(Luk 11:28;)
for he shews by the fruits what that implanting is, before mentioned. We must further observe, that faith with all its works is included by James, yea, faith especially, as it is the chief work which God requires from us. The import of the whole is, that we ought to labor that the word of the Lord should strike root in us, so that it may afterwards fructify. (110)
(110) Calvin takes no notice of the last sentence, “deceiving yourselves.” The participle means deceiving by false reasoning.; it may be rendered with Doddridge, “sophistically deceiving yourselves.”
23He is like to a man. Heavenly doctrine is indeed a mirror in which God presents himself to our view; but so that we may be transformed unto his image, as Paul says in 2Co 3:18. But here he speaks of the external glance of the eye, not of the vivid and efficacious meditation which penetrates into the heart. It is a striking comparison, by which he briefly intimates, that a doctrine merely heard and not received inwardly into the heart avails nothing, because it soon vanishes away.
25The perfect law of liberty. After having spoken of empty speculation, he comes now to that penetrating intuition which transforms us to the image of God. And as he had to do with the Jews, he takes the word law, familiarly known to them, as including the whole truth of God.
But why he calls it a perfect law, and a law of liberty, interpreters have not been able to understand; for they have not perceived that there is here a contrast, which may be gathered from other passages of Scripture. As long as the law is preached by the external voice of man, and not inscribed by the finger and Spirit of God on the heart, it is but a dead letter, and as it were a lifeless thing. It is, then, no wonder that the law is deemed imperfect, and that it is the law of bondage; for as Paul teaches in Gal 4:24, separated from Christ, it generates to condemn and as the same shews to us in Rom 8:13, it can do nothing but fill us with diffidence and fear. But the Spirit of regeneration, who inscribes it on our inward parts, brings also the grace of adoption. It is, then, the same as though James had said, “The teaching of the law, let it no longer lead you to bondage, but, on the contrary, bring you to liberty; let it no longer be only a schoolmaster, but bring you to perfection: it ought to be received by you with sincere affection, so that you may lead a godly and a holy life.”
Moreover, since it is a blessing of the Old Testament that the law of God should reform us, as it appears from Jer 31:33, and other passages, it follows that it cannot be obtained until we come to Christ. And, doubtless, he alone is the end and perfection of the law; and James adds liberty, as an inseparable associate, because the Spirit of Christ never regenerates but that he becomes also a witness and an earnest of our divine adoption, so as to free our hearts from fear and trembling.
And continueth. This is firmly to persevere in the knowledge of God; and when he adds, this man shall be blessed in his deed, or work, he means that blessedness is to be found in doing, not in cold hearing. (111)
(111) It may be rendered thus, — “The same shall be blessed in (or by) the doing of it,” that is, the work. The very doing of the law of liberty, of what the gospel prescribes, makes a man blessed or happy.
26Seem to be religious. He now reproves even in those who boasted that they were doers of the law, a vice under which hypocrites commonly labor, that is, the wantonness of the tongue in detraction. He has before touched on the duty of restraining the tongue, but for a different end; for he then bade silence before God, that we might be more fitted to learn. He speaks now of another thing, that the faithful should not employ their tongue in evil speaking.
It was indeed needful that this vice should be condemned, when the subject was the keeping of the law; for they who have put off the grosser vices, are especially subject to this disease. He who is neither an adulterer, nor a thief, nor a drunkard, but, on the contrary, seems brilliant with some outward shew of sanctity will set himself off by defaming others, and this under the pretense of zeal, but really through the lust of slandering.
The object here, then, was to distinguish between the true worshippers of God and hypocrites, who are so swollen with Pharisaic pride, that they seek praise from the defects of others. If any one, he says, seems to be religious, that is, who has a show of sanctity, and the meantime flatters himself by speaking evil of others, it is hence evident that he does not truly serve God. For by saying that his religion is vain, he not only intimates that other virtues are marred by the stain of evil-speaking, but that the conclusion is, that the zeal for religion which appears is not sincere.
But deceiveth his own heart. I do not approve of the version of Erasmus — “But suffers his heart to err;” for he points out the fountain of that arrogance to which hypocrites are addicted, through which, being blinded by an immoderate love of themselves, they believe themselves to be far better than they really are; and hence, no doubt, is the disease of slandering, because the wallet, as Aesop says in his Apologue, hanging behind, is not seen. Rightly, then, has James, wishing to remove the effect, that is, the lust of evil-speaking, added the cause, even that hypocrites flatter themselves immoderately. For they would be ready to forgive were they in their turn to acknowledge themselves to be in need of forgiveness. Hence the flatteries by which they deceive themselves as to their own vices, make them such supercilious censors of others.
27Pure religion. As he passes by those things which are of the greatest moment in religion, he does not define generally what religion is, but reminds us that religion without the things he mentions is nothing; as when one given to wine and gluttony boasts that he is temperate, and another should object, and say that the temperate man is he who does not indulge in excess as to wine or eating; his object is not to express the whole of what temperance is, but to refer only to one thing, suitable to the subject in hand. For they are in vain religious of whom he speaks, as they are for the most part trifling pretenders.
James then teaches us that religion is not to be estimated by the pomp of ceremonies; but that there are important duties to which the servants of God ought to attend.
To visit in necessity is to extend a helping hand to alleviate such as are in distress. And as there are many others whom the Lord bids us to succor, in mentioning widows and orphans, he states a part for the whole. There is then no doubt but that under one particular thing he recommends to us every act of love, as though he had said, “Let him who would be deemed religious, prove himself to be such by self denial and by mercy and benevolence towards his neighbors.”
And he says, before God, to intimate that it appears in deed otherwise to men, who are led astray by external masks, but that we ought to seek what pleases him. By God and Father, we are to understand God who is a father.
