1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
2 My brethren, count it all joy when ye fall into divers temptations;
3 Knowing this, that the trying of your faith worketh patience.
4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
7 For let not that man think that he shall receive any thing of the Lord.
8 A double minded man is unstable in all his ways.
9 Let the brother of low degree rejoice in that he is exalted:
10 But the rich, in that he is made low: because as the flower of the grass he shall pass away.
11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.
12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:
14 But every man is tempted, when he is drawn away of his own lust, and enticed.
15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
16 Do not err, my beloved brethren.
17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
20 For the wrath of man worketh not the righteousness of God.
21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
22 But be ye doers of the word, and not hearers only, deceiving your own selves.
23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
1 James, G2385 a servant G1401 of God G2316 and G2532 of the Lord G2962 Jesus G2424 Christ, G5547 to the twelve G1427 tribes G5443 which G1722 are scattered abroad, G1290 greeting. G5463
2 My G3450 brethren, G80 count it G2233 all G3956 joy G5479 when G3752 ye fall G4045 into divers G4164 temptations; G3986
3 Knowing G1097 this, that G3754 the trying G1383 of your G5216 faith G4102 worketh G2716 patience. G5281
4 But G1161 let G2192 patience G5281 have G2192 her perfect G5046 work, G2041 that G2443 ye may be G5600 perfect G5046 and G2532 entire, G3648 wanting G3007 nothing. G1722 G3367
5 G1161 If any G1536 of you G5216 lack G3007 wisdom, G4678 let him ask G154 of G3844 God, G2316 that giveth G1325 to all G3956 men liberally, G574 and G2532 upbraideth G3679 not; G3361 and G2532 it shall be given G1325 him. G846
6 But G1161 let him ask G154 in G1722 faith, G4102 nothing G3367 wavering. G1252 For G1063 he that wavereth G1252 is like G1503 a wave G2830 of the sea G2281 driven with the wind G416 and G2532 tossed. G4494
7 For G1063 let G3633 not G3361 that G1565 man G444 think G3633 that G3754 he shall receive G2983 any thing G5100 of G3844 the Lord. G2962
8 A double minded G1374 man G435 is unstable G182 in G1722 all G3956 his G846 ways. G3598
9 G1161 Let G2744 the brother G80 of low degree G5011 rejoice G2744 in G1722 that he G846 is exalted: G5311
10 But G1161 the rich, G4145 in G1722 that he G846 is made low: G5014 because G3754 as G5613 the flower G438 of the grass G5528 he shall pass away. G3928
11 For G1063 the sun G2246 is no sooner risen G393 with G4862 a burning heat, G2742 but G2532 it withereth G3583 the grass, G5528 and G2532 the flower G438 thereof G846 falleth, G1601 and G2532 the grace G2143 of the fashion G4383 of it G846 perisheth: G622 so G3779 also G2532 shall G3133 the rich man G4145 fade away G3133 in G1722 his G846 ways. G4197
12 Blessed G3107 is the man G435 that G3739 endureth G5278 temptation: G3986 for G3754 when he is tried, G1384 G1096 he shall receive G2983 the crown G4735 of life, G2222 which G3739 the Lord G2962 hath promised G1861 to them that love G25 him. G846
13 Let G3004 no man G3367 say G3004 when he is tempted, G3985 G3754 I am tempted G3985 of G575 God: G2316 for G1063 God G2316 cannot be tempted G551 G2076 with evil, G2556 neither G1161 tempteth G3985 he G846 G3985 any man: G3762
14 But G1161 every man G1538 is tempted, G3985 when he is drawn away G1828 of G5259 his own G2398 lust, G1939 and G2532 enticed. G1185
15 Then G1534 when lust G1939 hath conceived, G4815 it bringeth forth G5088 sin: G266 and G1161 sin, G266 when it is finished, G658 bringeth forth G616 death. G2288
16 Do G4105 not G3361 err, G4105 my G3450 beloved G27 brethren. G80
17 Every G3956 good G18 gift G1394 and G2532 every G3956 perfect G5046 gift G1434 is G2076 from above, G509 and cometh down G2597 from G575 the Father G3962 of lights, G5457 with G3844 whom G3739 is G1762 no G3756 variableness, G3883 neither G2228 shadow G644 of turning. G5157
18 Of his own will G1014 begat he G616 us G2248 with the word G3056 of truth, G225 that G1519 we G2248 should be G1511 a kind G5100 of firstfruits G536 of his G846 creatures. G2938
19 Wherefore, G5620 my G3450 beloved G27 brethren, G80 let G2077 every G3956 man G444 be G2077 swift G5036 to G1519 hear, G191 slow G1021 to G1519 speak, G2980 slow G1021 to G1519 wrath: G3709
20 For G1063 the wrath G3709 of man G435 worketh G2716 not G3756 the righteousness G1343 of God. G2316
21 Wherefore G1352 lay apart G659 all G3956 filthiness G4507 and G2532 superfluity G4050 of naughtiness, G2549 and receive G1209 with G1722 meekness G4240 the engrafted G1721 word, G3056 which G3588 is able G1410 to save G4982 your G5216 souls. G5590
22 But G1161 be ye G1096 doers G4163 of the word, G3056 and G2532 not G3361 hearers G202 only, G3440 deceiving G3884 your own selves. G1438
23 For G3754 if any G1536 be G2076 a hearer G202 of the word, G3056 and G2532 not G3756 a doer, G4163 he G3778 is like G1503 unto a man G435 beholding G2657 his G846 natural G1078 face G4383 in G1722 a glass: G2072
24 For G1063 he beholdeth G2657 himself, G1438 and G2532 goeth his way, G565 and G2532 straightway G2112 forgetteth G1950 what manner of man G3697 he was. G2258
25 But G1161 whoso looketh G3879 into G1519 the perfect G5046 law G3551 of liberty, G1657 and G2532 continueth G3887 therein, he G3778 being G1096 not G3756 a forgetful G1953 hearer, G202 but G235 a doer G4163 of the work, G2041 this man G3778 shall be G2071 blessed G3107 in G1722 his G846 deed. G4162
26 If any man G1536 among G1722 you G5213 seem G1380 to be G1511 religious, G2357 and bridleth G5468 not G3361 his G846 tongue, G1100 but G235 deceiveth G538 his own G846 heart, G2588 this man's G5127 religion G2356 is vain. G3152
27 Pure G2513 religion G2356 and G2532 undefiled G283 before G3844 God G2316 and G2532 the Father G3962 is G2076 this, G3778 To visit G1980 the fatherless G3737 and G2532 widows G5503 in G1722 their G846 affliction, G2347 and to keep G5083 himself G1438 unspotted G784 from G575 the world. G2889
1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are of the Dispersion, greeting.
2 Count it all joy, my brethren, when ye fall into manifold temptations;
3 Knowing that the proving of your faith worketh patience.
4 And let patience have `its' perfect work, that ye may be perfect and entire, lacking in nothing.
5 But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him.
6 But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed.
7 For let not that man think that he shall receive anything of the Lord;
8 a doubleminded man, unstable in all his ways.
9 But let the brother of low degree glory in his high estate:
10 and the rich, in that he is made low: because as the flower of the grass he shall pass away.
11 For the sun ariseth with the scorching wind, and withereth the grass: and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his goings.
12 Blessed is the man that endureth temptation; for when he hath been approved, he shall receive the crown of life, which `the Lord' promised to them that love him.
13 Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempteth no man:
14 but each man is tempted, when he is drawn away by his own lust, and enticed.
15 Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death.
16 Be not deceived, my beloved brethren.
17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.
18 Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.
19 Ye know `this', my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath:
20 for the wrath of man worketh not the righteousness of God.
21 Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.
22 But be ye doers of the word, and not hearers only, deluding your own selves.
23 For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror:
24 for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was.
25 But he that looketh into the perfect law, the `law' of liberty, and `so' continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing.
26 If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man's religion is vain.
27 Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, `and' to keep oneself unspotted from the world.
1 James, of God and of the Lord Jesus Christ a servant, to the Twelve Tribes who are in the dispersion: Hail!
2 All joy count `it', my brethren, when ye may fall into temptations manifold;
3 knowing that the proof of your faith doth work endurance,
4 and let the endurance have a perfect work, that ye may be perfect and entire -- in nothing lacking;
5 and if any of you do lack wisdom, let him ask from God, who is giving to all liberally, and not reproaching, and it shall be given to him;
6 and let him ask in faith, nothing doubting, for he who is doubting hath been like a wave of the sea, driven by wind and tossed,
7 for let not that man suppose that he shall receive anything from the Lord --
8 a two-souled man `is' unstable in all his ways.
9 And let the brother who is low rejoice in his exaltation,
10 and the rich in his becoming low, because as a flower of grass he shall pass away;
11 for the sun did rise with the burning heat, and did wither the grass, and the flower of it fell, and the grace of its appearance did perish, so also the rich in his way shall fade away!
12 Happy the man who doth endure temptation, because, becoming approved, he shall receive the crown of the life, which the Lord did promise to those loving Him.
13 Let no one say, being tempted -- `From God I am tempted,' for God is not tempted of evil, and Himself doth tempt no one,
14 and each one is tempted, by his own desires being led away and enticed,
15 afterward the desire having conceived, doth give birth to sin, and the sin having been perfected, doth bring forth death.
16 Be not led astray, my brethren beloved;
17 every good giving, and every perfect gift is from above, coming down from the Father of the lights, with whom is no variation, or shadow of turning;
18 having counselled, He did beget us with a word of truth, for our being a certain first-fruit of His creatures.
19 So then, my brethren beloved, let every man be swift to hear, slow to speak, slow to anger,
20 for the wrath of a man the righteousness of God doth not work;
21 wherefore having put aside all filthiness and superabundance of evil, in meekness be receiving the engrafted word, that is able to save your souls;
22 and become ye doers of the word, and not hearers only, deceiving yourselves,
23 because, if any one is a hearer of the word and not a doer, this one hath been like to a man viewing his natural face in a mirror,
24 for he did view himself, and hath gone away, and immediately he did forget of what kind he was;
25 and he who did look into the perfect law -- that of liberty, and did continue there, this one -- not a forgetful hearer becoming, but a doer of work -- this one shall be happy in his doing.
26 If any one doth think to be religious among you, not bridling his tongue, but deceiving his heart, of this one vain `is' the religion;
27 religion pure and undefiled with the God and Father is this, to look after orphans and widows in their tribulation -- unspotted to keep himself from the world.
1 James, bondman of God and of [the] Lord Jesus Christ, to the twelve tribes which [are] in the dispersion, greeting.
2 Count it all joy, my brethren, when ye fall into various temptations,
3 knowing that the proving of your faith works endurance.
4 But let endurance have [its] perfect work, that ye may be perfect and complete, lacking in nothing.
5 But if any one of you lack wisdom, let him ask of God, who gives to all freely and reproaches not, and it shall be given to him:
6 but let him ask in faith, nothing doubting. For he that doubts is like a wave of the sea driven by the wind and tossed about;
7 for let not that man think that he shall receive anything from the Lord;
8 [he is] a double-minded man, unstable in all his ways.
9 But let the brother of low degree glory in his elevation,
10 and the rich in his humiliation, because as [the] grass's flower he will pass away.
11 For the sun has risen with its burning heat, and has withered the grass, and its flower has fallen, and the comeliness of its look has perished: thus the rich also shall wither in his goings.
12 Blessed [is the] man who endures temptation; for, having been proved, he shall receive the crown of life, which He has promised to them that love him.
13 Let no man, being tempted, say, I am tempted of God. For God cannot be tempted by evil things, and himself tempts no one.
14 But every one is tempted, drawn away, and enticed by his own lust;
15 then lust, having conceived, gives birth to sin; but sin fully completed brings forth death.
16 Do not err, my beloved brethren.
17 Every good gift and every perfect gift comes down from above, from the Father of lights, with whom is no variation nor shadow of turning.
18 According to his own will begat he us by the word of truth, that we should be a certain first-fruits of *his* creatures.
19 So that, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath;
20 for man's wrath does not work God's righteousness.
21 Wherefore, laying aside all filthiness and abounding of wickedness, accept with meekness the implanted word, which is able to save your souls.
22 But be ye doers of [the] word and not hearers only, beguiling yourselves.
23 For if any man be a hearer of [the] word and not a doer, *he* is like to a man considering his natural face in a mirror:
24 for he has considered himself and is gone away, and straightway he has forgotten what he was like.
25 But *he* that fixes his view on [the] perfect law, that of liberty, and abides in [it], being not a forgetful hearer but a doer of [the] work, *he* shall be blessed in his doing.
26 If any one think himself to be religious, not bridling his tongue, but deceiving his heart, this man's religion is vain.
27 Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their affliction, to keep oneself unspotted from the world.
1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
2 Count it all joy, my brothers{The word for "brothers" here and where context allows may also be correctly translated "brothers and sisters" or "siblings."}, when you fall into various temptations,
3 knowing that the testing of your faith produces endurance.
4 Let endurance have its perfect work, that you may be perfect and complete, lacking in nothing.
5 But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him.
6 But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed.
7 For let that man not think that he will receive anything from the Lord.
8 He is a double-minded man, unstable in all his ways.
9 But let the brother in humble circumstances glory in his high position;
10 and the rich, in that he is made humble, because like the flower in the grass, he will pass away.
11 For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits.
12 Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him.
13 Let no man say when he is tempted, "I am tempted by God," for God can't be tempted by evil, and he himself tempts no one.
14 But each one is tempted, when he is drawn away by his own lust, and enticed.
15 Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death.
16 Don't be deceived, my beloved brothers.
17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow.
18 Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.
19 So, then, my beloved brothers, let every man be swift to hear, slow to speak, and slow to anger;
20 for the anger of man doesn't produce the righteousness of God.
21 Therefore, putting away all filthiness and overflowing of wickedness, receive with humility the implanted word, which is able to save your souls{or, preserve your life.}.
22 But be doers of the word, and not only hearers, deluding your own selves.
23 For if anyone is a hearer of the word and not a doer, he is like a man beholding his natural face in a mirror;
24 for he sees himself, and goes away, and immediately forgets what kind of man he was.
25 But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does.
26 If anyone among you thinks himself to be religious while he doesn't bridle his tongue, but deceives his heart, this man's religion is worthless.
27 Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself unstained by the world.
1 James, a servant of God and of the Lord Jesus Christ, sends words of love to the twelve tribes of the Jews living in all parts of the earth.
2 Let it be all joy to you, my brothers, when you undergo tests of every sort;
3 Because you have the knowledge that the testing of your faith gives you the power of going on in hope;
4 But let this power have its full effect, so that you may be made complete, needing nothing.
5 But if any man among you is without wisdom, let him make his request to God, who gives freely to all without an unkind word, and it will be given to him.
6 Let him make his request in faith, doubting nothing; for he who has doubt in his heart is like the waves of the sea, which are troubled by the driving of the wind.
7 Let it not seem to such a man that he will get anything from the Lord;
8 For there is a division in his mind, and he is uncertain in all his ways.
9 But let the brother of low position be glad that he is lifted up;
10 But the man of wealth, that he is made low; because like the flower of the grass he will come to his end.
11 For when the sun comes up with its burning heat, the grass gets dry and the grace of its form is gone with the falling flower; so the man of wealth comes to nothing in his ways.
12 There is a blessing on the man who undergoes testing; because, if he has God's approval, he will be given the crown of life, which the Lord has said he will give to those who have love for him.
13 Let no man say when he is tested, I am tested by God; for it is not possible for God to be tested by evil, and he himself puts no man to such a test:
14 But every man is tested when he is turned out of the right way by the attraction of his desire.
15 Then when its time comes, desire gives birth to sin; and sin, when it is of full growth, gives birth to death.
16 Do not be turned from the right way, dear brothers.
17 Every good and true thing is given to us from heaven, coming from the Father of lights, with whom there is no change or any shade made by turning.
18 Of his purpose he gave us being, by his true word, so that we might be, in a sense, the first-fruits of all the things which he had made.
19 You have knowledge of this, dear brothers. But let every man be quick in hearing, slow in words, slow to get angry;
20 For the righteousness of God does not come about by the wrath of man.
21 For this reason, putting away all dirty behaviour and the overweight of evil, take into your souls without pride the word which, being planted there, is able to give you salvation.
22 But be doers of the word, and not only hearers of it, blinding yourselves with false ideas.
23 Because if any man is a hearer of the word and not a doer, he is like a man looking at his natural face in a glass;
24 For after looking at himself he goes away, and in a short time he has no memory of what he was like.
25 But he who goes on looking into the true law which makes him free, being not a hearer without memory but a doer putting it into effect, this man will have a blessing on his acts.
26 If a man seems to have religion and has no control over his tongue but lets himself be tricked by what is false, this man's religion is of no value.
27 The religion which is holy and free from evil in the eyes of our God and Father is this: to take care of children who have no fathers and of widows who are in trouble, and to keep oneself untouched by the world.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on James 1
Commentary on James 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
Jas 1:1-27. Inscription: Exhortation on Hearing, Speaking, and Wrath.
The last subject is discussed in Jas 3:13-4:17.
1. James—an apostle of the circumcision, with Peter and John, James in Jerusalem, Palestine, and Syria; Peter in Babylon and the East; John in Ephesus and Asia Minor. Peter addresses the dispersed Jews of Pontus, Galatia, and Cappadocia; James, the Israelites of the twelve tribes scattered abroad.
servant of God—not that he was not an apostle; for Paul, an apostle, also calls himself so; but as addressing the Israelites generally, including even indirectly the unbelieving, he in humility omits the title "apostle"; so Paul in writing to the Hebrews; similarly Jude, an apostle, in his General Epistle.
Jesus Christ—not mentioned again save in Jas 2:1; not at all in his speeches (Ac 15:14, 15; 21:20, 21), lest his introducing the name of Jesus oftener should seem to arise from vanity, as being "the Lord's brother" [Bengel]. His teaching being practical, rather than doctrinal, required less frequent mention of Christ's name.
scattered abroad—literally "which are in the dispersion." The dispersion of the Israelites, and their connection with Jerusalem as a center of religion, was a divinely ordered means of propagating Christianity. The pilgrim troops of the law became caravans of the Gospel [Wordsworth].
greeting—found in no other Christian letter, but in James and the Jerusalem Synod's Epistle to the Gentile churches; an undesigned coincidence and mark or genuineness. In the original Greek (chairein) for "greeting," there is a connection with the "joy" to which they are exhorted amidst their existing distresses from poverty and consequent oppression. Compare Ro 15:26, which alludes to their poverty.
2. My brethren—a phrase often found in James, marking community of nation and of faith.
all joy—cause for the highest joy [Grotius]. Nothing but joy [Piscator]. Count all "divers temptations" to be each matter of joy [Bengel].
fall into—unexpectedly, so as to be encompassed by them (so the original Greek).
temptations—not in the limited sense of allurements to sin, but trials or distresses of any kind which test and purify the Christian character. Compare "tempt," that is, try, Ge 22:1. Some of those to whom James writes were "sick," or otherwise "afflicted" (Jas 5:13). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation for his good.
3. the trying—the testing or proving of your faith, namely, by "divers temptations." Compare Ro 5:3, tribulation worketh patience, and patience experience (in the original dokime, akin to dokimion, "trying," here; there it is experience: here the "trying" or testing, whence experience flows).
patience—The original implies more; persevering endurance and continuance (compare Lu 8:15).
4. Let endurance have a perfect work (taken out of the previous "worketh patience" or endurance), that is, have its full effect, by showing the most perfect degree of endurance, namely, "joy in bearing the cross" [Menochius], and enduring to the end (Mt 10:22) [Calvin].
ye may be perfect—fully developed in all the attributes of a Christian character. For this there is required "joy" [Bengel], as part of the "perfect work" of probation. The work of God in a man is the man. If God's teachings by patience have had a perfect work in you, you are perfect [Alford].
entire—that which has all its parts complete, wanting no integral part; 1Th 5:23, "your whole (literally, 'entire') spirit, soul, and body"; as "perfect" implies without a blemish in its parts.
5. English Version omits "But," which the Greek has, and which is important. "But (as this perfect entireness wanting nothing is no easy attainment) if any," &c.
lack—rather, as the Greek word is repeated after James's manner, from Jas 1:4, "wanting nothing," translate, "If any of you want wisdom," namely, the wisdom whereby ye may "count it all joy when ye fall into divers temptations," and "let patience have her perfect work." This "wisdom" is shown in its effects in detail, Jas 3:7. The highest wisdom, which governs patience alike in poverty and riches, is described in Jas 1:9, 10.
ask—(Jas 4:2).
liberally—So the Greek is rendered by English Version. It is rendered with simplicity, Ro 12:8. God gives without adding aught which may take off from the graciousness of the gift [Alford]. God requires the same "simplicity" in His children ("eye … single," Mt 6:22, literally, "simple").
upbraideth not—an illustration of God's giving simply. He gives to the humble suppliant without upbraiding him with his past sin and ingratitude, or his future abuse of God's goodness. The Jews pray, "Let me not have need of the gifts of men, whose gifts are few, but their upbraidings manifold; but give me out of Thy large and full hand." Compare Solomon's prayer for "wisdom," and God's gift above what he asked, though God foresaw his future abuse of His goodness would deserve very differently. James has before his eye the Sermon on the Mount (see my Introduction). God hears every true prayer and grants either the thing asked, or else something better than it; as a good physician consults for his patient's good better by denying something which the latter asks not for his good, than by conceding a temporary gratification to his hurt.
6. ask in faith—that is, the persuasion that God can and will give. James begins and ends with faith. In the middle of the Epistle he removes the hindrances to faith and shows its true character [Bengel].
wavering—between belief and unbelief. Compare the case of the Israelites, who seemed to partly believe in God's power, but leaned more to unbelief by "limiting" it. On the other hand, compare Ac 10:20; Ro 4:20 ("staggered not … through unbelief," literally, as here, "wavered not"); 1Ti 2:8.
like a wave of the sea—Isa 57:20; Eph 4:14, where the same Greek word occurs for "tossed to and fro," as is here translated, "driven with the wind."
driven with the wind—from without.
tossed—from within, by its own instability [Bengel]. At one time cast on the shore of faith and hope, at another rolled back into the abyss of unbelief; at one time raised to the height of worldly pride, at another tossed in the sands of despair and affliction [Wiesinger].
7. For—resumed from "For" in Jas 1:6.
that man—such a wavering self-deceiver.
think—Real faith is something more than a mere thinking or surmise.
anything—namely, of the things that he prays for: he does receive many things from God, food, raiment, &c., but these are the general gifts of His providence: of the things specially granted in answer to prayer, the waverer shall not receive "anything," much less wisdom.
8. double-minded—literally, "double-souled," the one soul directed towards God, the other to something else. The Greek favors Alford's translation, "He (the waverer, Jas 1:6) is a man double-minded, unstable," &c.; or better, Beza's. The words in this Jas 1:8 are in apposition with "that man," Jas 1:7; thus the "us," which is not in the original, will not need to be supplied, "A man double-minded, unstable in all his ways!" The word for "double-minded" is found here and in Jas 4:8, for the first time in Greek literature. It is not a hypocrite that is meant, but a fickle, "wavering" man, as the context shows. It is opposed to the single eye (Mt 6:22).
9, 10. Translate, "But let the brother," &c. that is, the best remedy against double-mindedness is that Christian simplicity of spirit whereby the "brother," low in outward circumstances, may "rejoice" (answering to Jas 1:2) "in that he is exalted," namely, by being accounted a son and heir of God, his very sufferings being a pledge of his coming glory and crown (Jas 1:12), and the rich may rejoice "in that he is made low," by being stripped of his goods for Christ's sake [Menochius]; or in that he is made, by sanctified trials, lowly in spirit, which is true matter for rejoicing [Gomarus]. The design of the Epistle is to reduce all things to an equable footing (Jas 2:1; 5:13). The "low," rather than the "rich," is here called "the brother" [Bengel].
10. So far as one is merely "rich" in worldly goods, "he shall pass away"; in so far as his predominant character is that of a "brother," he "abideth for ever" (1Jo 2:17). This view meets all Alford's objections to regarding "the rich" here as a "brother" at all. To avoid making the rich a brother, he translates, "But the rich glories in his humiliation," namely, in that which is really his debasement (his rich state, Php 3:19), just as the low is told to rejoice in what is really his exaltation (his lowly state).
11. Taken from Isa 40:6-8.
heat—rather, "the hot wind" from the (east or) south, which scorches vegetation (Lu 12:55). The "burning heat" of the sun is not at its rising, but rather at noon; whereas the scorching Kadim wind is often at sunrise (Jon 4:8) [Middleton, The Doctrine of the Greek Article]. Mt 20:12 uses the Greek word for "heat." Isa 40:7, "bloweth upon it," seems to answer to "the hot wind" here.
grace of the fashion—that is of the external appearance.
in his ways—referring to the burdensome extent of the rich man's devices [Bengel]. Compare "his ways," that is, his course of life, Jas 1:8.
12. Blessed—Compare the beatitudes in the Sermon on the Mount (Mt 5:4, 10, 11).
endureth temptation—not the "falling into divers temptations" (Jas 1:2) is the matter for "joy," but the enduring of temptation "unto the end." Compare Job 5:17.
when he is tried—literally, "when he has become tested" or "approved," when he has passed through the "trying" (Jas 1:3), his "faith" having finally gained the victory.
the crown—not in allusion to the crown or garland given to winners in the games; for this, though a natural allusion for Paul in writing to the heathen, among whom such games existed, would be less appropriate for James in addressing the Jewish Christians, who regarded Gentile usages with aversion.
of life—"life" constitutes the crown, literally, the life, the only true life, the highest and eternal life. The crown implies a kingdom (Ps 21:3).
the Lord—not found in the best manuscripts and versions. The believer's heart fills up the omission, without the name needing to be mentioned. The "faithful One who promised" (Heb 10:23).
to them that love him—In 2Ti 4:8, "the crown of righteousness to them that love His appearing." Love produces patient endurance: none attest their love more than they who suffer for Him.
13. when … tempted—tried by solicitation to evil. Heretofore the "temptation" meant was that of probation by afflictions. Let no one fancy that God lays upon him an inevitable necessity of sinning. God does not send trials on you in order to make you worse, but to make you better (Jas 1:16, 17). Therefore do not sink under the pressure of evils (1Co 10:13).
of God—by agency proceeding from God. The Greek is not "tempted by," but, "from," implying indirect agency.
cannot be tempted with evil, &c.—"Neither do any of our sins tempt God to entice us to worse things, nor does He tempt any of His own accord" (literally, "of Himself"; compare the antithesis, Jas 1:18, "Of His own will He begat us" to holiness, so far is He from tempting us of His own will) [Bengel]. God is said in Ge 22:1 to have "tempted Abraham"; but there the tempting meant is that of trying or proving, not that of seducement. Alford translates according to the ordinary sense of the Greek, "God is unversed in evil." But as this gives a less likely sense, English Version probably gives the true sense; for ecclesiastical Greek often uses words in new senses, as the exigencies of the new truths to be taught required.
14. Every man, when tempted, is so through being drawn away of (again here, as in Jas 1:13, the Greek for "of" expresses the actual source, rather than the agent of temptation) his own lust. The cause of sin is in ourselves. Even Satan's suggestions do not endanger us before they are made our own. Each one has his own peculiar (so the Greek) lust, arising from his own temperament and habit. Lust flows from the original birth-sin in man, inherited from Adam.
drawn away—the beginning step in temptation: drawn away from truth and virtue.
enticed—literally, "taken with a bait," as fish are. The further progress: the man allowing himself (as the Greek middle voice implies) to be enticed to evil [Bengel]. "Lust" is here personified as the harlot that allures the man.
15. The guilty union is committed by the will embracing the temptress. "Lust," the harlot, then, "brings forth sin," namely, of that kind to which the temptation inclines. Then the particular sin (so the Greek implies), "when it is completed, brings forth death," with which it was all along pregnant [Alford]. This "death" stands in striking contrast to the "crown of life" (Jas 1:12) which "patience" or endurance ends in, when it has its "perfect work" (Jas 1:4). He who will fight Satan with Satan's own weapons, must not wonder if he finds himself overmatched. Nip sin in the bud of lust.
16. Do not err in attributing to God temptation to evil; nay (as he proceeds to show), "every good," all that is good on earth, comes from God.
17. gift … gift—not the same words in Greek: the first, the act of giving, or the gift in its initiatory stage; the second, the thing given, the boon, when perfected. As the "good gift" stands in contrast to "sin" in its initiatory stage (Jas 1:15), so the "perfect boon" is in contrast to "sin when it is finished," bringing forth death (2Pe 1:3).
from above—(Compare Jas 3:15).
Father of lights—Creator of the lights in heaven (compare Job 38:28 [Alford]; Ge 4:20, 21; Heb 12:9). This accords with the reference to the changes in the light of the heavenly bodies alluded to in the end of the verse. Also, Father of the spiritual lights in the kingdom of grace and glory [Bengel]. These were typified by the supernatural lights on the breastplate of the high priest, the Urim. As "God is light, and in Him is no darkness at all" (1Jo 1:5), He cannot in any way be the Author of sin (Jas 1:13), which is darkness (Joh 3:19).
no variableness … shadow of turning—(Mal 3:6). None of the alternations of light and shadow which the physical "lights" undergo, and which even the spiritual lights are liable to, as compared with God. "Shadow of turning," literally, the dark "shadow-mark" cast from one of the heavenly bodies, arising from its "turning" or revolution, for example, when the moon is eclipsed by the shadow of the earth, and the sun by the body of the moon. Bengel makes a climax, "no variation—not even the shadow of a turning"; the former denoting a change in the understanding; the latter, in the will.
18. (Joh 1:13). The believer's regeneration is the highest example of nothing but good proceeding from God.
Of his own will—Of his own good pleasure (which shows that it is God's essential nature to do good, not evil), not induced by any external cause.
begat he us—spiritually: a once-for-all accomplished act (1Pe 1:3, 23). In contrast to "lust when it hath conceived, bringeth forth sin, and sin … death" (Jas 1:15). Life follows naturally in connection with light (Jas 1:17).
word of truth—the Gospel. The objective mean, as faith is the appropriating mean of regeneration by the Holy Spirit as the efficient agent.
a kind of first-fruits—Christ is, in respect to the resurrection, "the first-fruits" (1Co 15:20, 23): believers, in respect to regeneration, are, as it were, first-fruits (image from the consecration of the first-born of man, cattle, and fruits to God; familiar to the Jews addressed), that is, they are the first of God's regenerated creatures, and the pledge of the ultimate regeneration of the creation, Ro 8:19, 23, where also the Spirit, the divine agent of the believer's regeneration, is termed "the first-fruits," that is, the earnest that the regeneration now begun in the soul, shall at last extend to the body too, and to the lower parts of creation. Of all God's visible creatures, believers are the noblest part, and like the legal "first-fruits," sanctify the rest; for this reason they are much tried now.
19. Wherefore—as your evil is of yourselves, but your good from God. However, the oldest manuscripts and versions read thus: "Ye know it (so Eph 5:5; Heb 12:17), my beloved brethren; BUT (consequently) let every man be swift to hear," that is, docile in receiving "the word of truth" (Jas 1:18, 21). The true method of hearing is treated in Jas 1:21-27, and Jas 2:1-26.
slow to speak—(Pr 10:19; 17:27, 28; Ec 5:2). A good way of escaping one kind of temptation arising from ourselves (Jas 1:13). Slow to speak authoritatively as a master or teacher of others (compare Jas 3:1): a common Jewish fault: slow also to speak such hasty things of God, as in Jas 1:13. Two ears are given to us, the rabbis observe, but only one tongue: the ears are open and exposed, whereas the tongue is walled in behind the teeth.
slow to wrath—(Jas 3:13, 14; 4:5). Slow in becoming heated by debate: another Jewish fault (Ro 2:8), to which much speaking tends. Tittmann thinks not so much "wrath" is meant, as an indignant feeling of fretfulness under the calamities to which the whole of human life is exposed; this accords with the "divers temptations" in Jas 1:2. Hastiness of temper hinders hearing God's word; so Naaman, 2Ki 5:11; Lu 4:28.
20. Man's angry zeal in debating, as if jealous for the honor of God's righteousness, is far from working that which is really righteousness in God's sight. True "righteousness is sown in peace," not in wrath (Jas 3:18). The oldest and best reading means "worketh," that is, practiceth not: the received reading is "worketh," produceth not.
21. lay apart—"once for all" (so the Greek): as a filthy garment. Compare Joshua's filthy garments, Zec 3:3, 5; Re 7:14. "Filthiness" is cleansed away by hearing the word (Joh 15:3).
superfluity of naughtiness—excess (for instance, the intemperate spirit implied in "wrath," Jas 1:19, 20), which arises from malice (our natural, evil disposition towards one another). 1Pe 2:1 has the very same words in the Greek. So "malice" is the translation, Eph 4:31; Col 3:8. "Faulty excess" [Bengel] is not strong enough. Superfluous excess in speaking is also reprobated as "coming of evil" (the Greek is akin to the word for "naughtiness" here) in the Sermon on the Mount (Mt 5:37), with which James' Epistle is so connected.
with meekness—in mildness towards one another [Alford], the opposite to "wrath" (Jas 1:20): answering to "as new-born babes" (1Pe 2:2). Meekness, I think, includes also a childlike, docile, humble, as well as an uncontentious, spirit (Ps 25:9; 45:4; Isa 66:2; Mt 5:5; 11:28-30; 18:3, 4; contrast Ro 2:8). On "receive," applied to ground receiving seed, compare Mr 4:20. Contrast Ac 17:11; 1Th 1:6 with 2Th 2:10.
engrafted word—the Gospel word, whose proper attribute is to be engrafted by the Holy Spirit, so as to be livingly incorporated with the believer, as the fruitful shoot is with the wild natural stock on which it is engrafted. The law came to man only from without, and admonished him of his duty. The Gospel is engrafted inwardly, and so fulfils the ultimate design of the law (De 6:6; 11:18; Ps 119:11). Alford translates, "The implanted word," referring to the parable of the sower (Mt 13:1-23). I prefer English Version.
able to save—a strong incentive to correct our dulness in hearing the word: that word which we hear so carelessly, is able (instrumentally) to save us [Calvin].
souls—your true selves, for the "body" is now liable to sickness and death: but the soul being now saved, both soul and body at last shall be so (Jas 5:15, 20).
22. Qualification of the precept, "Be swift to hear": "Be ye doers … not hearers only"; not merely "Do the word," but "Be doers" systematically and continually, as if this was your regular business. James here again refers to the Sermon on the Mount (Mt 7:21-29).
deceiving your own selves—by the logical fallacy (the Greek implies this) that the mere hearing is all that is needed.
23. For—the logical self-deceit (Jas 1:22) illustrated.
not a doer—more literally, "a notdoer" [Alford]. The true disciple, say the rabbis, learns in order that he may do, not in order that he may merely know or teach.
his natural face—literally, "the countenance of his birth": the face he was born with. As a man may behold his natural face in a mirror, so the hearer may perceive his moral visage in God's Word. This faithful portraiture of man's soul in Scripture, is the strongest proof of the truth of the latter. In it, too, we see mirrored God's glory, as well as our natural vileness.
24. beholdeth—more literally, "he contemplated himself and hath gone his way," that is, no sooner has he contemplated his image than he is gone his way (Jas 1:11). "Contemplate" answers to hearing the word: "goeth his way," to relaxing the attention after hearing—letting the mind go elsewhere, and the interest of the thing heard pass away: then forgetfulness follows [Alford] (Compare Eze 33:31). "Contemplate" here, and in Jas 1:23, implies that, though cursory, yet some knowledge of one's self, at least for the time, is imparted in hearing the word (1Co 14:24).
and … and—The repetition expresses hastiness joined with levity [Bengel].
forgetteth what manner of man he was—in the mirror. Forgetfulness is no excuse (Jas 1:25; 2Pe 1:9).
25. looketh into—literally, "stoopeth down to take a close look into." Peers into: stronger than "beholdeth," or "contemplated," Jas 1:24. A blessed curiosity if it be efficacious in bearing fruit [Bengel].
perfect law of liberty—the Gospel rule of life, perfect and perfecting (as shown in the Sermon on the Mount, Mt 5:48), and making us truly walk at liberty (Ps 119:32, Church of England Prayer Book Version). Christians are to aim at a higher standard of holiness than was generally understood under the law. The principle of love takes the place of the letter of the law, so that by the Spirit they are free from the yoke of sin, and free to obey by spontaneous instinct (Jas 2:8, 10, 12; Joh 8:31-36; 15:14, 15; compare 1Co 7:22; Ga 5:1, 13; 1Pe 2:16). The law is thus not made void, but fulfilled.
continueth therein—contrasted with "goeth his way," Jas 1:24, continues both looking into the mirror of God's word, and doing its precepts.
doer of the work—rather, "a doer of work" [Alford], an actual worker.
blessed in his deed—rather, "in his doing"; in the very doing there is blessedness (Ps 19:11).
26, 27. An example of doing work.
religious … religion—The Greek expresses the external service or exercise of religion, "godliness" being the internal soul of it. "If any man think himself to be (so the Greek) religious, that is, observant of the offices of religion, let him know these consist not so much in outward observances, as in such acts of mercy and humble piety (Mic 6:7, 8) as visiting the fatherless, &c., and keeping one's self unspotted from the world" (Mt 23:23). James does not mean that these offices are the great essentials, or sum total of religion; but that, whereas the law service was merely ceremonial, the very services of the Gospel consist in acts of mercy and holiness, and it has light for its garment, its very robe being righteousness [Trench]. The Greek word is only found in Ac 26:5, "after the straitest sect of our religion I lived a Pharisee." Col 2:18, "worshipping of angels."
bridleth not … tongue—Discretion in speech is better than fluency of speech (compare Jas 3:2, 3). Compare Ps 39:1. God alone can enable us to do so. James, in treating of the law, naturally notices this sin. For they who are free from grosser sins, and even bear the outward show of sanctity, will often exalt themselves by detracting others under the pretense of zeal, while their real motive is love of evil-speaking [Calvin].
heart—It and the tongue act and react on one another.
27. Pure … and undefiled—"Pure" is that love which has in it no foreign admixture, as self-deceit and hypocrisy. "Undefiled" is the means of its being "pure" [Tittmann]. "Pure" expresses the positive, "undefiled" the negative side of religious service; just as visiting the fatherless and widow is the active, keeping himself unspotted from the world, the passive side of religious duty. This is the nobler shape that our religious exercises take, instead of the ceremonial offices of the law.
before God and the Father—literally, "before Him who is (our) God and Father." God is so called to imply that if we would be like our Father, it is not by fasting, &c., for He does none of these things, but in being "merciful as our Father is merciful" [Chrysostom].
visit—in sympathy and kind offices to alleviate their distresses.
the fatherless—whose "Father" is God (Ps 68:5); peculiarly helpless.
and—not in the Greek; so close is the connection between active works of mercy to others, and the maintenance of personal unworldliness of spirit, word, and deed; no copula therefore is needed. Religion in its rise interests us about ourselves in its progress, about our fellow creatures: in its highest stage, about the honor of God.
keep himself—with jealous watchfulness, at the same time praying and depending on God as alone able to keep us (Joh 17:15; Jude 24).