122 lines
35 KiB
HTML
122 lines
35 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Hebrews';
|
|
PriorBookURL = './Comm/jfb/Hbr/Hbr000.html';
|
|
PriorChapter = 'James Intr.';
|
|
PriorChapterURL = './Comm/jfb/Jam/Jam000.html';
|
|
NextBook = '1 Peter';
|
|
NextBookURL = './Comm/jfb/1Pe/1Pe000.html';
|
|
NextChapter = 'James 2';
|
|
NextChapterURL = './Comm/jfb/Jam/Jam002.html';
|
|
Title = 'The General Epistle of James';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 1';
|
|
SubTitle3Cased = 'Chapter 1';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
|
|
<p id="Jas1_1"><a onclick="return mV('Jam',1,'1-27');">Jam 1:1-27</a>. INSCRIPTION: EXHORTATION ON HEARING, SPEAKING, AND WRATH.
|
|
<p>The last subject is discussed in <a onclick="return mV('Jam',3,'13-');">Jam 3:13-4:17</a>.
|
|
<p><b>1. James</b>—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 <i>Jews of Pontus, Galatia, and Cappadocia;</i> James, the <i>Israelites of the twelve tribes scattered abroad.</i>
|
|
<br><br><b>servant of God</b>—not that he was not an <i>apostle;</i> 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.
|
|
<br><br><b>Jesus Christ</b>—not mentioned again save in <a onclick="return mV('Jam',2,1);">Jam 2:1</a>; not at all in his speeches (<a onclick="return mV('Act',15,14,15);">Act 15:14-15</a>; <a onclick="return mV('Act',21,20,21);">21:20-21</a>), 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.
|
|
<br><br><b>scattered abroad</b>—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].
|
|
<br><br><b>greeting</b>—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 <i>Greek</i> (<i>chairein</i>) for "greeting," there is a connection with the "joy" to which they are exhorted amidst their existing distresses from poverty and consequent oppression. Compare <a onclick="return mV('Rom',15,26);">Rom 15:26</a>, which alludes to their poverty.
|
|
<p id="Jas1_2"><b>2. My brethren</b>—a phrase often found in James, marking community of nation and of faith.
|
|
<br><br><b>all joy</b>—cause for the highest joy [GROTIUS]. Nothing but joy [PISCATOR]. Count <i>all</i> "divers temptations" to be <i>each</i> matter of <i>joy</i> [BENGEL].
|
|
<br><br><b>fall into</b>—unexpectedly, so as to be <i>encompassed by</i> them (so the original <i>Greek</i>).
|
|
<br><br><b>temptations</b>—not in the limited sense of allurements to sin, but <i>trials</i> or distresses of any kind which test and purify the Christian character. Compare "tempt," that is, try, <a onclick="return mV('Gen',22,1);">Gen 22:1</a>. Some of those to whom James writes were "sick," or otherwise "afflicted" (<a onclick="return mV('Jam',5,13);">Jam 5:13</a>). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation for his good.
|
|
<p id="Jas1_3"><b>3. the trying</b>—the <i>testing</i> or <i>proving</i> of your faith, namely, by "divers temptations." Compare <a onclick="return mV('Rom',5,3);">Rom 5:3</a>, <i>tribulation</i> worketh patience, and patience <i>experience</i> (in the original <i>dokime,</i> akin to <i>dokimion,</i> "trying," here; there it is <i>experience:</i> here the "trying" or <i>testing,</i> whence experience flows).
|
|
<br><br><b>patience</b>—The original implies more; <i>persevering endurance</i> and <i>continuance</i> (compare <a onclick="return mV('Luk',8,15);">Luk 8:15</a>).
|
|
<p id="Jas1_4"><b>4.</b> Let endurance have a perfect <i>work</i> (taken out of the previous "<i>worketh</i> patience" or endurance), that is, have its <i>full effect,</i> by showing the most perfect degree of endurance, namely, "joy in bearing the cross" [MENOCHIUS], and enduring to the end (<a onclick="return mV('Mat',10,22);">Mat 10:22</a>) [CALVIN].
|
|
<br><br><b>ye may be perfect</b>—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, <i>you</i> are perfect [ALFORD].
|
|
<br><br><b>entire</b>—that which has all <i>its parts complete, wanting no integral part;</i> <a onclick="return mV('1Th',5,23);">1Th 5:23</a>, "your whole (literally, 'entire') spirit, soul, and body"; as "perfect" implies <i>without a blemish in its parts.</i>
|
|
<p id="Jas1_5"><b>5.</b> <i>English Version</i> omits "But," which the <i>Greek</i> has, and which is important. "But (as this <i>perfect entireness wanting nothing</i> is no easy attainment) if any," etc.
|
|
<br><br><b>lack</b>—rather, as the <i>Greek</i> word is repeated after James's manner, from <a onclick="return mV('Jam',1,4);">Jam 1:4</a>, "<i>wanting</i> nothing," translate, "If any of you <i>want</i> 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, <a onclick="return mV('Jam',3,7);">Jam 3:7</a>. The highest wisdom, which governs patience alike in poverty and riches, is described in <a onclick="return mV('Jam',1,9,10);">Jam 1:9-10</a>.
|
|
<br><br><b>ask</b>— (<a onclick="return mV('Jam',4,2);">Jam 4:2</a>).
|
|
<br><br><b>liberally</b>—So the <i>Greek</i> is rendered by <i>English Version.</i> It is rendered <i>with simplicity,</i> <a onclick="return mV('Rom',12,8);">Rom 12:8</a>. 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," <a onclick="return mV('Mat',6,22);">Mat 6:22</a>, literally, "simple").
|
|
<br><br><b>upbraideth not</b>—an illustration of God's giving <i>simply.</i> 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 JFB for <a href= "./Comm/jfb/Jam/Jam000.html"><i>Introduction</i></a>). 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.
|
|
<p id="Jas1_6"><b>6. ask in faith</b>—that is, the persuasion that God can and will give. James begins and ends with <i>faith.</i> In the middle of the Epistle he removes the hindrances to faith and shows its true character [BENGEL].
|
|
<br><br><b>wavering</b>—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 <a onclick="return mV('Act',10,20);">Act 10:20</a>; <a onclick="return mV('Rom',4,20);">Rom 4:20</a> ("<i>staggered not</i>...through unbelief," literally, as here, "<i>wavered not</i>"); <a onclick="return mV('1Ti',2,8);">1Ti 2:8</a>.
|
|
<br><br><b>like a wave of the sea</b>— <a onclick="return mV('Isa',57,20);">Isa 57:20</a>; <a onclick="return mV('Eph',4,14);">Eph 4:14</a>, where the same <i>Greek</i> word occurs for "tossed to and fro," as is here translated, "driven with the wind."
|
|
<br><br><b>driven with the wind</b>—from without.
|
|
<br><br><b>tossed</b>—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].
|
|
<p id="Jas1_7"><b>7. For</b>—resumed from "For" in <a onclick="return mV('Jam',1,6);">Jam 1:6</a>.
|
|
<br><br><b>that man</b>—such a wavering self-deceiver.
|
|
<br><br><b>think</b>—Real <i>faith</i> is something more than a mere <i>thinking</i> or <i>surmise.</i>
|
|
<br><br><b>anything</b>—namely, of the things that he prays for: he does receive many things from God, food, raiment, etc., 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.
|
|
<p id="Jas1_8"><b>8. double-minded</b>—literally, "double-souled," the one soul directed towards God, the other to something else. The <i>Greek</i> favors ALFORD'S translation, "He (the waverer, <a onclick="return mV('Jam',1,6);">Jam 1:6</a>) is a man double-minded, unstable," etc.; or better, BEZA'S. The words in this <a onclick="return mV('Jam',1,8);">Jam 1:8</a> are in apposition with "that man," <a onclick="return mV('Jam',1,7);">Jam 1:7</a>; 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 <a onclick="return mV('Jam',4,8);">Jam 4:8</a>, for the first time in Greek literature. It is not a <i>hypocrite</i> that is meant, but a <i>fickle,</i> "wavering" man, as the context shows. It is opposed to <i>the single eye</i> (<a onclick="return mV('Mat',6,22);">Mat 6:22</a>).
|
|
<p id="Jas1_9"><b>9, 10.</b> Translate, "<i>But</i> let the brother," etc. that is, the best remedy against <i>double-mindedness</i> is that Christian <i>simplicity</i> of spirit whereby the "brother," low in outward circumstances, may "rejoice" (answering to <a onclick="return mV('Jam',1,2);">Jam 1:2</a>) "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 (<a onclick="return mV('Jam',1,12);">Jam 1:12</a>), 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 (<a onclick="return mV('Jam',2,1);">Jam 2:1</a>; <a onclick="return mV('Jam',5,13);">5:13</a>). The "low," rather than the "rich," is here called "the brother" [BENGEL].
|
|
<p id="Jas1_10"><b>10.</b> 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" (<a onclick="return mV('1Jo',2,17);">1Jo 2:17</a>). 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, <a onclick="return mV('Phl',3,19);">Phl 3:19</a>), just as the low is told to rejoice in what is really his exaltation (his lowly state).
|
|
<p id="Jas1_11"><b>11.</b> Taken from <a onclick="return mV('Isa',40,'6-8');">Isa 40:6-8</a>.
|
|
<br><br><b>heat</b>—rather, "the hot wind" from the (east or) south, which scorches vegetation (<a onclick="return mV('Luk',12,55);">Luk 12:55</a>). The "burning heat" of the sun is not at its <i>rising,</i> but rather at noon; whereas the scorching <i>Kadim</i> wind is often at sunrise (<a onclick="return mV('Jon',4,8);">Jon 4:8</a>) [MIDDLETON, <i>The Doctrine of the Greek Article</i>]. <a href= "#" onclick="return mV('Mat',20,12);">Mat 20:12</a> uses the <i>Greek</i> word for "heat." <a onclick="return mV('Isa',40,7);">Isa 40:7</a>, "<i>bloweth</i> upon it," seems to answer to "the hot <i>wind</i>" here.
|
|
<br><br><b>grace of the fashion</b>—that is of the external appearance.
|
|
<br><br><b>in his ways</b>—referring to the burdensome extent of the rich man's devices [BENGEL]. Compare "his ways," that is, his course of life, <a onclick="return mV('Jam',1,8);">Jam 1:8</a>.
|
|
<p id="Jas1_12"><b>12. Blessed</b>—Compare the beatitudes in the Sermon on the Mount (<a onclick="return mV('Mat',5,4,10,11);">Mat 5:4, 10-11</a>).
|
|
<br><br><b>endureth temptation</b>—not the "falling into divers temptations" (<a onclick="return mV('Jam',1,2);">Jam 1:2</a>) is the matter for "joy," but the <i>enduring</i> of temptation "unto the end." Compare <a onclick="return mV('Job',5,17);">Job 5:17</a>.
|
|
<br><br><b>when he is tried</b>—literally, "when he has become tested" or "approved," when he has passed through the "trying" (<a onclick="return mV('Jam',1,3);">Jam 1:3</a>), his "faith" having finally gained the victory.
|
|
<br><br><b>the crown</b>—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.
|
|
<br><br><b>of life</b>—"life" constitutes the crown, literally, <i>the</i> life, the only true life, the highest and eternal life. The crown implies a <i>kingdom</i> (<a onclick="return mV('Psa',21,3);">Psa 21:3</a> ).
|
|
<br><br><b>the Lord</b>—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" (<a onclick="return mV('Hbr',10,23);">Hbr 10:23</a>).
|
|
<br><br><b>to them that love him</b>—In <a onclick="return mV('2Ti',4,8);">2Ti 4:8</a>, "the crown of righteousness to them that love His appearing." Love produces patient <i>endurance:</i> none attest their love more than they who suffer for Him.
|
|
<p id="Jas1_13"><b>13. when...tempted</b>—tried by <i>solicitation to evil.</i> Heretofore the "temptation" meant was that of <i>probation by afflictions.</i> 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 (<a onclick="return mV('Jam',1,16,17);">Jam 1:16-17</a>). Therefore do not sink under the pressure of evils (<a onclick="return mV('1Cr',10,13);">1Cr 10:13</a>).
|
|
<br><br><b>of God</b>—by agency proceeding <i>from</i> God. The <i>Greek</i> is not "tempted <i>by,</i>" but, "from," implying indirect agency.
|
|
<br><br><b>cannot be tempted with evil,</b> etc.—"Neither do any of our sins tempt God to entice us to worse things, nor does He tempt any <i>of His own accord</i>" (literally, "of Himself"; compare the antithesis, <a onclick="return mV('Jam',1,18);">Jam 1:18</a>, "<i>Of His own will</i> He begat us" to holiness, so far is He from tempting us <i>of His own will</i>) [BENGEL]. God is said in <a onclick="return mV('Gen',22,1);">Gen 22:1</a> to have "tempted Abraham"; but there the <i>tempting</i> meant is that of <i>trying</i> or <i>proving,</i> not that of seducement. ALFORD translates according to the ordinary sense of the <i>Greek,</i> "God is <i>unversed</i> in evil." But as this gives a less likely sense, <i>English Version</i> probably gives the true sense; for ecclesiastical <i>Greek</i> often uses words in new senses, as the exigencies of the new truths to be taught required.
|
|
<p id="Jas1_14"><b>14.</b> Every man, when tempted, is so through being drawn away of (again here, as in <a onclick="return mV('Jam',1,13);">Jam 1:13</a>, the <i>Greek</i> for "of" expresses the actual <i>source,</i> 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 <i>our own.</i> Each one has <i>his own peculiar</i> (so the <i>Greek</i>) lust, arising from his own temperament and habit. Lust flows from the original birth-sin in man, inherited from Adam.
|
|
<br><br><b>drawn away</b>—the <i>beginning</i> step in temptation: drawn away from truth and virtue.
|
|
<br><br><b>enticed</b>—literally, "taken with a bait," as fish are. The <i>further progress:</i> the man <i>allowing himself</i> (as the <i>Greek</i> middle voice implies) <i>to be enticed</i> to evil [BENGEL]. "Lust" is here personified as the harlot that allures the man.
|
|
<p id="Jas1_15"><b>15.</b> 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 <i>the particular sin</i> (so the <i>Greek</i> 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 <i>life</i>" (<a onclick="return mV('Jam',1,12);">Jam 1:12</a>) which "patience" or <i>endurance</i> ends in, when it has its "perfect work" (<a onclick="return mV('Jam',1,4);">Jam 1:4</a>). 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.
|
|
<p id="Jas1_16"><b>16.</b> 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.
|
|
<p id="Jas1_17"><b>17. gift...gift</b>—not the same words in <i>Greek:</i> the first, <i>the act of giving,</i> or the gift in its <i>initiatory</i> stage; the second, <i>the thing given, the boon, when perfected.</i> As the "good gift" stands in contrast to "sin" in its initiatory stage (<a onclick="return mV('Jam',1,15);">Jam 1:15</a>), so the "perfect boon" is in contrast to "sin when it is finished," bringing forth <i>death</i> (<a onclick="return mV('2Pe',1,3);">2Pe 1:3</a>).
|
|
<br><br><b>from above</b>—(Compare <a onclick="return mV('Jam',3,15);">Jam 3:15</a>).
|
|
<br><br><b>Father of lights</b>—Creator <i>of the lights in heaven</i> (compare <a onclick="return mV('Job',38,28);">Job 38:28</a> [ALFORD]; <a onclick="return mV('Gen',4,20,21);">Gen 4:20-21</a>; <a onclick="return mV('Hbr',12,9);">Hbr 12:9</a>). 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" (<a onclick="return mV('1Jo',1,5);">1Jo 1:5</a>), He cannot in any way be the Author of sin (<a onclick="return mV('Jam',1,13);">Jam 1:13</a>), which is darkness (<a onclick="return mV('Jhn',3,19);">Jhn 3:19</a>).
|
|
<br><br><b>no variableness...shadow of turning</b>— (<a onclick="return mV('Mal',3,6);">Mal 3:6</a>). 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 <i>from</i> 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 <i>understanding;</i> the latter, in the <i>will.</i>
|
|
<p id="Jas1_18"><b>18.</b> (<a onclick="return mV('Jhn',1,13);">Jhn 1:13</a>). The believer's regeneration is the highest example of nothing but good proceeding from God.
|
|
<br><br><b>Of his own will</b>—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.
|
|
<br><br><b>begat he us</b>—spiritually: a once-for-all accomplished act (<a onclick="return mV('1Pe',1,3);">1Pe 1:3, 23</a>). In contrast to "lust when it hath conceived, <i>bringeth forth</i> sin, and sin...<i>death</i>" (<a onclick="return mV('Jam',1,15);">Jam 1:15</a>). <i>Life</i> follows naturally in connection with <i>light</i> (<a href= "#" onclick="return mV('Jam',1,17);">Jam 1:17</a>).
|
|
<br><br><b>word of truth</b>—the Gospel. The objective mean, as <i>faith</i> is the appropriating mean of regeneration by the Holy Spirit as the efficient agent.
|
|
<br><br><b>a kind of first-fruits</b>—Christ is, in respect to the resurrection, "the first-fruits" (<a onclick="return mV('1Cr',15,20,23);">1Cr 15:20, 23</a>): believers, in respect to regeneration, are, <i>as it were,</i> 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, <a onclick="return mV('Rom',8,19,23);">Rom 8:19, 23</a>, 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.
|
|
<p id="Jas1_19"><b>19. Wherefore</b>—as your evil is of yourselves, but your good from God. However, the oldest manuscripts and versions read thus: "YE KNOW IT (so <a onclick="return mV('Eph',5,5);">Eph 5:5</a>; <a onclick="return mV('Hbr',12,17);">Hbr 12:17</a>), my beloved brethren; BUT (consequently) let every man be swift to hear," that is, docile in receiving "the word of truth" (<a onclick="return mV('Jam',1,18,21);">Jam 1:18, 21</a>). The true method of hearing is treated in <a onclick="return mV('Jam',1,'21-27');">Jam 1:21-27</a>, and <a onclick="return mV('Jam',2,'1-26');">Jam 2:1-26</a>.
|
|
<br><br><b>slow to speak</b>— (<a onclick="return mV('Pro',10,19);">Pro 10:19</a>; <a onclick="return mV('Pro',17,27,28);">17:27-28</a>; <a onclick="return mV('Ecc',5,2);">Ecc 5:2</a>). A good way of escaping one kind of temptation arising from ourselves (<a onclick="return mV('Jam',1,13);">Jam 1:13</a>). Slow to speak authoritatively as a master or teacher of others (compare <a onclick="return mV('Jam',3,1);">Jam 3:1</a>): a common Jewish fault: slow also to speak such hasty things of God, as in <a onclick="return mV('Jam',1,13);">Jam 1:13</a>. 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.
|
|
<br><br><b>slow to wrath</b>— (<a onclick="return mV('Jam',3,13,14);">Jam 3:13-14</a>; <a onclick="return mV('Jam',4,5);">4:5</a>). Slow in becoming heated by debate: another Jewish fault (<a onclick="return mV('Rom',2,8);">Rom 2:8</a>), to which much <i>speaking</i> tends. TITTMANN thinks not so much "wrath" is meant, as an <i>indignant</i> feeling of <i>fretfulness</i> under the calamities to which the whole of human life is exposed; this accords with the "divers temptations" in <a onclick="return mV('Jam',1,2);">Jam 1:2</a>. Hastiness of temper hinders hearing God's word; so Naaman, <a onclick="return mV('2Ki',5,11);">2Ki 5:11</a>; <a onclick="return mV('Luk',4,28);">Luk 4:28</a>.
|
|
<p id="Jas1_20"><b>20.</b> 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 (<a onclick="return mV('Jam',3,18);">Jam 3:18</a>). The oldest and best reading means "worketh," that is, <i>practiceth</i> not: the received reading is "worketh," <i>produceth</i> not.
|
|
<p id="Jas1_21"><b>21. lay apart</b>—"once for all" (so the <i>Greek</i>): as a filthy garment. Compare Joshua's filthy garments, <a onclick="return mV('Zec',3,3,5);">Zec 3:3, 5</a>; <a onclick="return mV('Rev',7,14);">Rev 7:14</a>. "Filthiness" is cleansed away by hearing the word (<a onclick="return mV('Jhn',15,3);">Jhn 15:3</a>).
|
|
<br><br><b>superfluity of naughtiness</b>—<i>excess</i> (for instance, the <i>intemperate</i> spirit implied in "wrath," <a onclick="return mV('Jam',1,19,20);">Jam 1:19-20</a>), which arises from <i>malice</i> (our natural, <i>evil disposition</i> towards one another). <a onclick="return mV('1Pe',2,1);">1Pe 2:1</a> has the very same words in the <i>Greek.</i> So "malice" is the translation, <a onclick="return mV('Eph',4,31);">Eph 4:31</a>; <a onclick="return mV('Col',3,8);">Col 3:8</a>. "<i>Faulty</i> excess" [BENGEL] is not strong enough. Superfluous excess in <i>speaking</i> is also reprobated as "coming of <i>evil</i>" (the <i>Greek</i> is akin to the word for "naughtiness" here) in the Sermon on the Mount (<a onclick="return mV('Mat',5,37);">Mat 5:37</a>), with which James' Epistle is so connected.
|
|
<br><br><b>with meekness</b>—<i>in mildness</i> towards one another [ALFORD], the opposite to "wrath" (<a onclick="return mV('Jam',1,20);">Jam 1:20</a>): answering to "as new-born babes" (<a onclick="return mV('1Pe',2,2);">1Pe 2:2</a>). <i>Meekness,</i> I think, includes also a childlike, <i>docile, humble,</i> as well as an uncontentious, spirit (<a onclick="return mV('Psa',25,9);">Psa 25:9</a> 45:4 <a onclick="return mV('Isa',66,2);">Isa 66:2</a>; <a onclick="return mV('Mat',5,5);">Mat 5:5</a>; <a onclick="return mV('Mat',11,'28-30');">11:28-30</a>; <a onclick="return mV('Mat',18,3,4);">18:3-4</a>; contrast <a onclick="return mV('Rom',2,8);">Rom 2:8</a>). On "receive," applied to ground receiving seed, compare <a onclick="return mV('Mar',4,20);">Mar 4:20</a>. Contrast <a onclick="return mV('Act',17,11);">Act 17:11</a>; <a onclick="return mV('1Th',1,6);">1Th 1:6</a>.
|
|
<br><br><b>engrafted word</b>—the Gospel <i>word,</i> whose proper attribute is to be <i>engrafted</i> 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 <i>engrafted</i> inwardly, and so fulfils the ultimate design of the law (<a onclick="return mV('Deu',6,6);">Deu 6:6</a>; <a onclick="return mV('Deu',11,18);">11:18</a>; <a onclick="return mV('Psa',119,11);">Psa 119:11</a>). ALFORD translates, "The <i>implanted</i> word," referring to the parable of the sower (<a href= "#" onclick="return mV('Mat',13,'1-23');">Mat 13:1-23</a>). I prefer <i>English Version.</i>
|
|
<br><br><b>able to save</b>—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].
|
|
<br><br><b>souls</b>—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 (<a onclick="return mV('Jam',5,15,20);">Jam 5:15, 20</a>).
|
|
<p id="Jas1_22"><b>22.</b> Qualification of the precept, "Be swift to <i>hear</i>": "Be ye doers...not hearers only"; not merely "<i>Do</i> the word," but "<i>Be</i> doers" systematically and continually, as if this was your regular business. James here again refers to the Sermon on the Mount (<a onclick="return mV('Mat',7,'21-29');">Mat 7:21-29</a>).
|
|
<br><br><b>deceiving your own selves</b>—by the logical fallacy (the <i>Greek</i> implies this) that the mere hearing is all that is needed.
|
|
<p id="Jas1_23"><b>23. For</b>—the logical self-deceit (<a href= "#" onclick="return mV('Jam',1,22);">Jam 1:22</a>) illustrated.
|
|
<br><br><b>not a doer</b>—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.
|
|
<br><br><b>his natural face</b>—literally, "the countenance of his birth": the face he was born with. As a man may behold his <i>natural face</i> in a mirror, so the hearer may perceive his <i>moral</i> 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.
|
|
<p id="Jas1_24"><b>24. beholdeth</b>—more literally, "he <i>contemplated</i> himself and hath <i>gone</i> his way," that is, no sooner has he contemplated his image than he is gone his way (<a onclick="return mV('Jam',1,11);">Jam 1:11</a>). "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 <i>forgetfulness</i> follows [ALFORD] (Compare <a href= "#" onclick="return mV('Eze',33,31);">Eze 33:31</a>). "Contemplate" here, and in <a onclick="return mV('Jam',1,23);">Jam 1:23</a>, implies that, though cursory, yet some knowledge of one's self, at least for the time, is imparted in hearing the word (<a onclick="return mV('1Cr',14,24);">1Cr 14:24</a>).
|
|
<br><br><b>and...and</b>—The repetition expresses hastiness joined with levity [BENGEL].
|
|
<br><br><b>forgetteth what manner of man he was</b>—in the mirror. Forgetfulness is no excuse (<a onclick="return mV('Jam',1,25);">Jam 1:25</a>; <a onclick="return mV('2Pe',1,9);">2Pe 1:9</a>).
|
|
<p id="Jas1_25"><b>25. looketh into</b>—literally, "stoopeth down to take a close look into." Peers into: stronger than "beholdeth," or "contemplated," <a href= "#" onclick="return mV('Jam',1,24);">Jam 1:24</a>. A blessed curiosity if it be efficacious in bearing fruit [BENGEL].
|
|
<br><br><b>perfect law of liberty</b>—the Gospel rule of life, perfect and perfecting (as shown in the Sermon on the Mount, <a onclick="return mV('Mat',5,48);">Mat 5:48</a>), and making us truly walk at liberty (<a onclick="return mV('Psa',119,32);">Psa 119:32</a>, <i>Church of England Prayer Book Version</i>). Christians are to aim at a higher standard of holiness than was generally understood under the law. The <i>principle</i> 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 (<a onclick="return mV('Jam',2,8,10,12);">Jam 2:8, 10, 12</a>; <a onclick="return mV('Jhn',8,'31-36');">Jhn 8:31-36</a>; <a onclick="return mV('Jhn',15,14,15);">15:14-15</a>; compare <a onclick="return mV('1Cr',7,22);">1Cr 7:22</a>; <a onclick="return mV('Gal',5,1,13);">Gal 5:1, 13</a>; <a onclick="return mV('1Pe',2,16);">1Pe 2:16</a>). The law is thus <i>not made void,</i> but <i>fulfilled.</i>
|
|
<br><br><b>continueth therein</b>—contrasted with "goeth his way," <a onclick="return mV('Jam',1,24);">Jam 1:24</a>, continues both <i>looking into</i> the mirror of God's word, and doing its precepts.
|
|
<br><br><b>doer of the work</b>—rather, "a doer of work" [ALFORD], an actual worker.
|
|
<br><br><b>blessed in his deed</b>—rather, "in his <i>doing</i>"; in the very doing there is blessedness (<a onclick="return mV('Psa',19,11);">Psa 19:11</a>).
|
|
<p id="Jas1_26"><b>26, 27.</b> An example of <i>doing work.</i>
|
|
<br><br><b>religious...religion</b>—The <i>Greek</i> expresses the <i>external service</i> or exercise <i>of religion,</i> "godliness" being the internal soul of it. "If any man <i>think himself to be</i> (so the <i>Greek</i>) religious, that is, <i>observant of the offices of religion,</i> let him know these consist not so much in outward observances, as in such acts of mercy and humble piety (<a href= "#" onclick="return mV('Mic',6,7,8);">Mic 6:7-8</a>) as <i>visiting the fatherless,</i> etc., and <i>keeping one's self unspotted from the world</i>" (<a onclick="return mV('Mat',23,23);">Mat 23:23</a>). James does not mean that these <i>offices</i> are the great essentials, or sum total of religion; but that, whereas the law service was merely ceremonial, the very <i>services</i> of the Gospel consist in acts of mercy and holiness, and it has light for its <i>garment,</i> its very <i>robe</i> being righteousness [TRENCH]. The <i>Greek</i> word is only found in <a href= "#" onclick="return mV('Act',26,5);">Act 26:5</a>, "after the straitest sect of our <i>religion</i> I lived a Pharisee." <a onclick="return mV('Col',2,18);">Col 2:18</a>, "<i>worshipping</i> of angels."
|
|
<br><br><b>bridleth not...tongue</b>—Discretion in speech is better than fluency of speech (compare <a onclick="return mV('Jam',3,2,3);">Jam 3:2-3</a>). Compare <a onclick="return mV('Psa',39,1);">Psa 39:1</a>. 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].
|
|
<br><br><b>heart</b>—It and the tongue act and react on one another.
|
|
<p id="Jas1_27"><b>27. Pure...and undefiled</b>—"Pure" is that love which has in it <i>no foreign admixture,</i> as self-deceit and hypocrisy. "Undefiled" is the means of its being "pure" [TITTMANN]. "Pure" expresses the <i>positive,</i> "undefiled" the <i>negative</i> side of religious service; just as <i>visiting the fatherless and widow</i> is the active, <i>keeping himself unspotted from the world,</i> the passive side of religious duty. This is the nobler shape that our religious exercises take, instead of the ceremonial offices of the law.
|
|
<br><br><b>before God and the Father</b>—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, etc., for He does none of these things, but in being "merciful as our Father is merciful" [CHRYSOSTOM].
|
|
<br><br><b>visit</b>—in sympathy and kind offices to alleviate their distresses.
|
|
<br><br><b>the fatherless</b>—whose "Father" is God (<a onclick="return mV('Psa',68,5);">Psa 68:5</a>); peculiarly helpless.
|
|
<br><br><b>and</b>—not in the <i>Greek;</i> 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 <i>ourselves</i> in its progress, about our <i>fellow creatures:</i> in its highest stage, about the honor of God.
|
|
<br><br><b>keep himself</b>—with jealous watchfulness, at the same time praying and depending on God as alone able to keep us (<a onclick="return mV('Jhn',17,15);">Jhn 17:15</a>; <a onclick="return mV('Jud',1,24);">Jud 1:24</a>). </div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |