Note: Due to limited space see the Introduction to the General
Epistles at
See Barnes "Malachi 3:1"
See the Introduction to James at
See Barnes "Malachi 3:2"
See 2nd Part of Introduction to James at
See Barnes "Malachi 3:3"
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THE GENERAL EPISTLE OF JAMES
CHAPTER ONE
ANALYSIS OF THE CHAPTER.
This chapter seems to comprise two general classes of subjects; the
statement in regard to the first of which is complete, but the second
is only commenced in this chapter, and is continued in the second.
The first is the general subject of temptation and trial,
(James 1:1-15;)
the second is the nature of true religion:--the statement that all true
religion has its origin in God, the source of purity and truth, and
that it requires us to be docile and meek; to be doers of the word;
to bridle the tongue, and to be the friends of the fatherless and the
widow, James 1:16-27.
I. The general subject of temptation or trial, James 1:1-15. It is
evident that those to whom the epistle was directed were, at that
time, suffering in some form, or that they were called to pass through
temptations, and that they needed counsel and support. They were
in danger of sinking in despondency; of murmuring and complaining,
and of charging God as the author of temptation and of sin. This
part of the chapter comprises the following topics:
(1.) The salutation, James 1:1.
(2.) The subject of temptations or trials. They were to regard it,
not as a subject of sorrow, but of gladness and joy, that they were
called to pass through trials; for, if borne in a proper manner, they
would produce the grace of patience--and this was to be regarded as
an object worth being secured, even by much suffering, James 1:2-4.
(3.) If in their trials they felt that they had lacked the wisdom
which they needed to enable them to bear them in a proper manner,
they had the privilege of looking to God, and seeking it at his hand.
This was a privilege conceded to all; and if it were asked in faith,
without any wavering, it would certainly be granted, James 1:5-7.
(4.) The importance and value of stability, especially in trials; of
being firm in principle, and of having one single great aim in life.
A man who wavered in his faith would waver in everything, James 1:8.
(5.) An encouragement to those who, in the trials which they experienced,
passed through rapid changes of circumstances. Whatever those changes
were, they were to rejoice in them as ordered by the Lord. They were
to remember the essential instability of all earthly things. The rich
especially, who were most disposed to murmur and complain when their
circumstances were changed, were to remember how the burning heat
blasts the beauty of the flower, and that in like manner all worldly
splendour must fade away, James 1:9-11.
(6.) Every man is blessed who endures trials in a proper manner,
for such an endurance of trial will be connected with a rich reward
--the crown of life, James 1:12.
(7.) In their trials, however; in the allurements to sin which might
be set before them; in the temptations to apostatize, or to do anything
wrong, which might be connected with their suffering condition, they
were to be careful never to charge temptation, as such, on
God. They were never to allow their minds to feel for a moment
that he allured them to sin, or placed an inducement of any kind
before them to do wrong. Everything of that kind, every disposition
to commit sin, originated in their own hearts, and they should
never allow themselves to charge it on God, James 1:13-15.
II. The nature of true religion, James 1:16-27.
(1.) It has its origin in God, the source of every good gift, the
Father of lights, who has of his own will begotten us again, that he
might raise us to an exalted rank among his creatures. God, there-
fore, should be regarded not as the author of sin, but as the source
of all the good that is in us, James 1:16-18.
(2.) Religion requires us to be meek and docile; to lay aside all
disposition to dictate or prescribe, all irritability against the truth,
and all corruption of heart, and to receive meekly the ingrafted
word, James 1:19-21.
(3.) Religion requires us to be doers of the word, and not hearers
only, James 1:23-25.
(4.) Religion requires us to bridle the tongue, to set a special
guard on our words, James 1:26.
(5.) Religion requires us to be the friends of the fatherless and
the widow, and to keep ourselves unspotted from the world, James 1:27.
Verse 1. James, a servant of God. On the meaning of the word
servant in this connexion, See Barnes "Romans 1:1".
See Barnes "Philemon 1:16". It is remarkable that James does
not call himself an apostle; but this does not prove that the writer
of the epistle was not an apostle, for the same omission occurs in
the epistle of John, and in the epistle of Paul to the Philippians,
to the Thessalonians, and to Philemon. It is remarkable, also,
considering the relation which James is supposed to have borne to
the Lord Jesus as his "brother," (Galatians 1:19; Intro. & 1,) that he
did not refer to that as constituting a ground of claim to his right
to address others; but this is only one instance out of many, in the
New Testament, in which it is regarded as a higher honour to be the
"servant of God," and to belong to his family, than to sustain any
relations of blood or kindred. Compare Matthew 12:50. It may be
observed also, (compare the Intro. 1,) that this term is one which
was peculiarly appropriate to James, as a man eminent for his integrity.
His claim to respect and deference was not primarily founded on any
relationship which he sustained many honour of birth or blood, or even
any external office--but on the fact that he was a "servant of God."
And of the Lord Jesus Christ. The "servant of the Lord Jesus" is an
appellation which is often given to Christians, and particularly to
the ministers of religion. They are his servants, not in the sense
that they are slaves, but in the sense that they voluntarily obey his
will, and labour for him, and not for themselves.
To the twelve tribes which are scattered abroad. Gr., "The twelve
tribes which are in the dispersion," or of the dispersion,
(\~en th diaspora\~) This word occurs only here and in 1 Peter 1:1, and
John 7:35. It refers properly to those who lived out of Palestine, or
who were scattered among the Gentiles. There were two great
"dispersions" --the eastern and the western. The first had its origin
about the time when the ten tribes were carried away to Assyria, and in
the time of the Babylonian captivity. In consequence of these events,
and of the fact that large numbers of the Jews went to Babylon, and
other eastern countries, for purposes of travel, commerce, etc., there
were many Jews in the east in the times of the apostles. The other was
the western "dispersion," which commenced about the time of Alexander
the Great, and which was promoted by various causes, until there were
large numbers of Jews in Egypt and along Northern Africa, in Asia
Minor, in Greece Proper, and even in Rome. To which of these classes
this epistle was directed is not known; but most probably the writer
had particular reference to those in the east. See the Intro., % 2. The
phrase "the twelve tribes," was the common term by which the Jewish
people were designated, and was in use long after the ten tribes were
carried away--leaving, in fact, but two of the twelve in Palestine.
See Barnes "Acts 26:7". Many have supposed that James here
addressed them as Jews, and that the epistle was sent to them as such.
But this opinion has no probability; for
(1) had this been the case, he would not have been likely to begin
his epistle by saying that he was "a servant of Jesus Christ," a name
so odious to the Jews; and
(2) if he had spoken of himself as a Christian, and had addressed his
countrymen as himself a believer in Jesus as the Messiah, though
regarding them as Jews, it is incredible that he did not make a more
reference to the principles of the Christian religion; that he
no arguments to convince them that Jesus was the Messiah;
he did not attempt to convert them to the Christian faith. It
should be added, that at first most converts were made from those
who had been trained in the Jewish faith, and it is not improbable
that one in Jerusalem, addressing those who were Christians out of
Palestine would naturally think of them as of Jewish origin, and
would be likely to address them as appertaining to the "twelve
tribes." The phrase "the twelve tribes" became also a sort of
technical expression to denote the people of God--the church.
Greeting. A customary form of salutation, meaning, in Greek,
to joy, to rejoice; and implying that he wished their welfare.
Compare Acts 15:23.
{a} "a servant of God" Jude 1
{b} "twelve tribes" Acts 26:7
{c} "scattered abroad" Acts 8:1
Verse 2. My brethren. Not brethren as Jews, but
as Christians. Compare James 2:1. Count it all joy.
Regard it as a thing to rejoice in; a matter which should afford
you happiness. You are not to consider it as a punishment,
a curse, or a calamity, but as a fit subject
of felicitation. See Barnes "Matthew 5:12". When ye fall into
divers temptations. On the meaning of the word temptations,
See Barnes "Matthew 4:1". It is now commonly used in the sense of
placing allurements before others to induce them to sin, and in
this sense the word seems to be used in James 1:13-14.
Here, however, the word is used in the sense of trials, to wit, by
persecution, poverty, calamity of any kind. These cannot be said
to be direct inducements or allurements to sin, but they try the
faith, and they show whether he who is tried is disposed to adhere
to his faith in God, or whether he will apostatize. They so far
coincide with temptations, properly so called, as to test the
religion of men. They differ from temptations, properly so called, in that
they are not brought before the mind for the express purpose of inducing
men to sin. In this sense, it is true that God never tempts
men, James 1:13-14. On the sentiment in the passage before us,
See Barnes "1 Peter 1:6-7". The word divers here refers to the various
kinds of trials which they might experience--sickness, poverty,
bereavement, persecution, etc. They were to count it a matter of
joy that their religion was subjected to anything that tried it. It
is well for us to have the reality of our religion tested, in whatever
way it may be done.
{a} "count it all joy when you fall into divers temptations"
Matthew 5:12;; 1 Peter 4:13-16
{*} "temptations", or "various trials"
Verse 3. Knowing this, that the trying of your faith worketh patience.
Patience is one of the fruits of such a trial, and the grace of patience
is worth the trial which it may cost to procure it. This is one of
the passages which show that James was acquainted with the
writings of Paul. See the Introduction to James chapter 5, James 5:1.
The sentiment expressed here is found in Romans 5:3.
See Barnes "Romans 5:3". Paul has carried the sentiment out
farther, and shows that tribulation produces other effects than
patience. James only asks that patience may have its perfect work,
supposing that every Christian grace is implied in this.
{a} "worketh patience" Romans 5:3
Verse 4. But let patience have her perfect work. Let it be fairly
developed. Let it produce its appropriate effects without being hindered.
Let it not be obstructed in its fair influence on the soul, by
murmurings, complaining, or rebellion. Patience under trials is fitted to
produce important effects on the soul, and we are not to hinder
them in any manner by a perverse spirit, or by opposition to the
will of God. Every one who is afflicted should desire that the fair
effects of affliction should be produced on his mind, or that there
should be produced in his soul precisely the results which his trials
are adapted to accomplish.
That ye may be perfect and entire. The meaning of this is explained
in the following phrase--"wanting nothing;" that is, that there may be
nothing lacking to complete your character. There may be the elements
of a good character; there may be sound principles, but those principles
may not be fully carried out so as to show what they are. Afflictions,
perhaps, more than anything else, will do this; and we should therefore
allow them to do all that they are adapted to do in developing what is
good in us. The idea here is, that it is desirable not only to have the
elements or principles of piety in the soul, but to have them
fairly
carried out, so as to show what is their real tendency and value.
See Barnes "1 Peter 1:7". On the word perfect, as used in
the Scriptures, See Barnes "Job 1:1". The word rendered entire,
(\~oloklhroi\~,) means, whole in every part.
See Barnes "1 Thessalonians 5:23".
The word occurs only in these two places. The corresponding
noun (\~oloklhrian\~) occurs in Acts 3:16, rendered
perfect soundness.
Wanting nothing. "Being left in nothing;" that is, everything
being complete, or fully carried out.
{a} "let patience have her perfect work" Luke 8:15;; 21:19
Verse 5. If any of you lack wisdom. Probably this refers particularly
to the kind of wisdom which they would need in their trials, to
enable them to bear them in a proper manner; for there is nothing
in which Christians more feel the need of heavenly wisdom than in
regard to the manner in which they should bear trials, and what
they should do in the perplexities, and disappointments, and
bereavements that come upon them: but the language employed is so
general, that what is here said may be applied to the need of wisdom
in all respects. The particular kind of wisdom which we need in
trials is to enable us to understand their design and tendency; to
perform our duty under them, or the new duties which may grow
out of them; to learn the lessons which God designs to teach, for
he always designs to teach us some valuable lessons by affliction;
and to cultivate such views and feelings as are appropriate under
the peculiar forms of trial which are brought upon us, to find out
the sins for which we have been afflicted, and to learn how we may
avoid them in time to come. We are in great danger of going
wrong when we are afflicted; of complaining and murmuring; of
evincing a spirit of insubmission, and of losing the benefits which
we might have obtained if we had submitted to the trial in a proper
manner. So in all things we "lack wisdom." We are shortsighted;
we have hearts prone to sin; and there are great and important
matters pertaining to duty and salvation on which we cannot but
feel that we need heavenly guidance.
Let him ask of God. That is, for the specific wisdom which he
needs; the very wisdom which is necessary for him in the particular
case. It is proper to bear the very case before God; to make mention
of the specific want; to ask of God to guide us in the very matter
where we feel so much embarrassment. It is one of the privileges of
Christians, that they may not only go to God and ask him for that
general
wisdom which is needful for them in life, but that whenever a particular
emergency arises, a case of perplexity and difficulty in regard
to duty, they may bring that particular thing before his throne, with
the assurance that he will guide them. Compare Psalms 25:9;; Isaiah 37:14;
Joel 2:17.
That giveth to all men liberally. The word men here is supplied
by the translators, but not improperly, though the promise should be
regarded as restricted to those who ask. The object of the writer was
to encourage those who felt their need of wisdom, to go and ask it of God;
and it would not contribute anything to furnish such a specific
encouragement to say of God that he gives to all men liberally whether
they ask or not. In the Scriptures, the promise of Divine aid is always
limited to the desire. No blessing is promised to man that is not sought;
no man can feel that he has a right to hope for the favour of God, who
does not value it enough to pray for it; no one ought to obtain it,
who does not prize it enough to ask for it. Compare Matthew 7:7-8. The word
rendered liberally, (\~aplwv\~,) means, properly, simply; that is,
in simplicity, sincerity, reality. It occurs nowhere else in the New
Testament, though the corresponding noun occurs in
Romans 12:8;; 2 Corinthians 1:12;; 11:3, rendered simplicity; in 2 Corinthians 8:2;
2 Corinthians 9:13,
rendered liberality and liberal; 2 Corinthians 9:11, rendered
bountifulness; and Ephesians 6:5;; Colossians 3:22, rendered singleness,
scil., of the heart. The idea seems to be that of openness, frankness,
generosity; the absence of all that is sordid and contracted; where
there is the manifestation of generous feeling, and liberal conduct, In a
higher sense than in the case of any man, all that is excellent in these
things is to be found in God; and we may therefore come to him
feeling that in his heart there is more that is noble and generous in
bestowing favours than in any other being. There is nothing that
is stinted and close; there is no partiality; there is no withholding
of his favour because we are poor, and unlettered, and unknown.
And upbraideth not. Does not reproach, rebuke, or treat harshly.
He does not coldly repel us, if we come and ask what we need,
though we do it often and with importunity. Compare Luke 18:1-7.
The proper meaning of the Greek word is to rail at, reproach,
revile, chide; and the object here is probably to place the manner
in which God bestows his favours in contrast with what sometimes
occurs among men. He does not reproach or chide us for our past
conduct; for our foolishness; for our importunity in asking. He
permits us to come in the most free manner, and meets us with a
spirit of entire kindness, and with promptness in granting our requests.
We are not always sure, when we ask a favour of a man,
that we shall not encounter something that will be repulsive, or that
will mortify us; we are certain, however, when we ask a favour of
God, that we shall never be reproached in an unfeeling manner, or
meet with a harsh response.
And it shall be given him. Compare Jeremiah 29:12-13, "Then
shall ye call upon me, and go and pray unto me, and I will hearken
unto you. And ye shall seek me, and find me, when ye shall search
for me with your whole heart." See also Matthew 7:7-8;; 21:22;; Mark 11:24;
1 John 3:22;; 5:14. This promise, in regard to the wisdom that may
be necessary for us, is absolute; and we may be sure that if it be asked
in a proper manner it will be granted us. There can be no doubt that
it is one of the things which God is able to impart; which will be for our
own good; and which, therefore, he is ever ready to bestow. About
many things there might be doubt whether, if they were granted,
they would be for our real welfare, and therefore there may be a
doubt whether it would be consistent for God to bestow them; but
there can be no such doubt about wisdom. That is always for our
good; and we may be sure, therefore, that we shall obtain that, if
the request be made with a right spirit. If it be asked in what
may expect he will bestow it on us, it may be replied,
(1,) That it is through his word--by enabling us to see clearly
the meaning of the sacred volume, and to understand the directions
which he has there given to guide us;
(2,) by the secret influences of his Spirit
(a) suggesting to us the way in which we should go, and
(b) inclining us to do that which is prudent and wise; and,
(3,) by the events of his Providence making plain to us the path of
duty, and removing the obstructions which may be in our path. It is easy
for God to guide his people; and they who "watch daily at the
gates, and wait at the posts of the doors" of wisdom, (Proverbs 8:34,)
will not be in danger of going astray, Psalms 25:9.
{+} "lack", or "want"
{a} "that giveth to all men liberally" Proverbs 2:3-6
{b} "and it shall be given him" Jeremiah 29:12
Verse 6. But let him ask in faith. See the passages referred to
in James 1:5. See Barnes "Matthew 7:7", and
See Barnes "Hebrews 11:6" to obtain any favour from God if there
is not faith; and where, as in regard to the wisdom necessary to guide
us, we are sure that it is in accordance with his will to grant it to us,
we may come to him with the utmost confidence, the most entire assurance,
that it will be granted. In this case, we should come to God without a
doubt
that, if we ask with a proper spirit, the very thing that we ask will
be bestowed on us. We cannot in all other cases be so sure that
what we ask will be for our good, or that it will be in accordance
with his will to bestow it; and hence we cannot in such cases come
with the same kind of faith. We can then only come with unwavering
confidence in God, that he will do what is right and best;
and that if he sees that what we ask will be for our good, he will bestow
it upon us. Here, however, nothing prevents our coming with
the assurance that the very thing which we ask will be conferred on us.
Nothing wavering. \~mhden diakrinomenov\~. "Doubting or hesitating
as to nothing, or in no respect." See Acts 20:20;; 11:12. In
regard to the matter under consideration, there is to be no hesitancy,
no doubting, no vacillation of the mind. We are to come to God
with the utmost confidence and assurance.
For he that wavereth, is like a wave of the sea, etc. The propriety
and beauty of this comparison will be seen at once. The wave of the sea
has no stability. It is at the mercy of every wind, and seems to be driven
and tossed every way. So he that comes to God with unsettled convictions
and hopes, is liable to be driven about by every new feeling that
may spring up in the mind. At one moment, hope and faith impel
him to come to God; then the mind is at once filled with uncertainty
and doubt, and the soul is agitated and restless as the ocean.
Compare Isaiah 57:20. Hope on the one hand, and the fear of not
obtaining the favour which is desired on the other, keep the mind
restless and discomposed.
{a} "But let him ask in faith" Mark 11:24
{*} "wavering", or "doubting"
{+} "wavereth", or "doubteth"
Verse 7. For let not that man think that he shall receive any thing
of the Lord. Compare Hebrews 11:6. A man can hope for favour from God
only as he puts confidence in him. He sees the heart; and if he sees
that there is no belief in his existence or his perfections--no real
trust in him--no reliance on his promises, his wisdom, his grace--it
cannot be proper that he should grant an answer to our petitions.
That will account sufficiently for the fact that there are so many
prayers unanswered; that we so frequently go to the throne of
grace, and are seat empty away. A man that goes to God in such
a state of mind, should not expect to receive any favour.
Verse 8. A double-minded man. The word here used (\~diqucov\~) occurs
only here and in James 4:8. It means, properly, one who has two
souls; then one who is wavering or inconstant. It is applicable to
a man who has no settled principles; who is controlled by passion;
who is influenced by popular feeling; who is now inclined to one
opinion or course of conduct, and now to another.
Is unstable in all his ways. That is, not merely in regard to
prayer, the point particularly under discussion, but in respect to
everything. From the instability which the wavering must evince in
regard to prayer, the apostle takes occasion to make the general
remark concerning such a man, that stability and firmness could be
expected on no subject. The hesitancy which he manifested on that one
subject
would extend to all; and we might expect to find such a man irresolute
and undetermined in all things. This is always true. If we
find a man who takes hold of the promises of God with firmness;
who feels the deepest assurance when he prays that God will hear
prayer; who always goes to him without hesitation in his perplexities
and trials, never wavering, we shall find one who is firm in
his principles, steady in his integrity, settled in his determinations,
and steadfast in his plans of life--a man whose character we shall
feel that we understand, and in whom we can confide. Such a man
eminently was Luther; and the spirit which is thus evinced by
taking firmly hold of the promises of God is the best kind of
religion.
{+} "unstable" or, "unsteady"
Verse 9. Let the brother of low degree. This verse seems to introduce
a new topic, which has no other connexion with what precedes than
that the apostle is discussing the general subject of trials. Compare
James 1:2. Turning from the consideration of trials in general,
he passes to the consideration of a particular kind of trials, that
which results from a change of circumstances in life, from poverty to
affluence, and from affluence to poverty. The idea which seems to have
been in the mind of the apostle is, that there is a great and important
trial of faith in any reverse of circumstances; a trial
in being elevated from poverty to riches, or in being depressed from a
state of affluence to want. Wherever change occurs in the
external circumstances of life, there a man's religion is put to the
test, and there he should feel that God is trying the reality, of
his faith. The phrase "of low degree" (\~tapeinov\~) means one in
humble circumstances; one of lowly rank or employment; one in a
condition of dependence or poverty. It stands here particularly opposed
to one who is rich; and the apostle doubtless had his eye, in
the use of this word, on those who had been poor.
Rejoice. Margin, glory. Not because, being
made rich, he has the means of sensual gratification and indulgence;
not because he will now be regarded as a rich man, and will feel that
he is above want; not even because he will have the means of doing
good to others. Neither of these was the idea in the mind of the
apostle; but it was, that the poor man that is made rich should
rejoice because his faith and the reality of his religion are now
tried; because a test is furnished which will show, in the
new circumstances in which he is placed, whether his piety is genuine.
In fact, there is almost no trial of religion which is more certain and
decisive than that furnished by a sudden transition from poverty to
affluence, from adversity to prosperity, from sickness to health. There
is much religion in the world that will bear the ills of poverty,
sickness, and persecution, or that will bear the temptations arising
from prosperity, and even affluence, which will not bear the transition
from one to the other; as there is many a human frame that could become
accustomed to bear either the steady heat of the equator, or the intense
cold of the north, that could not bear a rapid transition from the one
to the other. See Barnes "Philippians 4:12".
In that he is exalted. A good man might rejoice in
such a transition, because it would furnish him the means of being
more extensively useful; most persons would rejoice because such a
condition is that for which men commonly aim, and because it would
furnish them the means of display, of sensual gratification, or of
ease; but neither of these is the idea of the apostle. The thing in
which we are to rejoice in the transitions of life is, that a test is
furnished of our piety; that a trial is applied to it which enables us
to determine whether it is genuine. The most important thing conceivable
for us is to know whether we are true Christians, and we
should rejoice in everything that will enable us to settle this point.
{1} "rejoice" or, "glory"
Verse 10. But the rich, in that he is made low. That is, because
his property is taken away, and he is made poor. Such a transition is often
the source of the deepest sorrow; but the apostle says that even in
that a Christian may find occasion for thanksgiving. The reasons
for rejoicing in this manner, which the apostle seems to have had in
view, were these:
(1.) Because it furnished a test of the reality of
religion, by showing that it is adapted to sustain the soul in this
great trial; that it cannot only bear prosperity, but that it can bear
the rapid transition from that state to one of poverty; and,
(2,) because it would furnish to the mind an impressive and salutary
illustration of the fact that all earthly glory is soon to fade away. I
may remark here, that the transition from affluence to poverty is
often borne by Christians with the manifestation of a most lovely
spirit, and with an entire freedom from murmuring and complaining.
Indeed, there are more Christians who could safely bear a transition
from affluence to poverty, from prosperity to adversity, than there
are who could bear a sudden transition from poverty to affluence.
Some of the loveliest exhibitions of piety which I have ever witnessed
have been in such transitions; nor have I seen occasion anywhere to
love religion more than in the ease, and grace, and cheerfulness, with
which it has enabled those accustomed long to more elevated walks,
to descend to the comparatively humble lot where God places them.
New grace is imparted for this new form of trial, and new traits of
Christian character are developed in these rapid transitions, as some
of the most beautiful exhibitions of the laws of matter are brought
out in the rapid transitions in the laboratory of the chemist.
Because as the flower of the grass he shall pass away. That is,
since it is a fact that he will thus pass away, he should rejoice that
he is reminded of it. He should, therefore, esteem it a favour that
this lesson is brought impressively before his mind. To learn this
effectually, though by the loss of property, is of more value to him
than all his wealth would be if he were forgetful of it. The comparison
of worldly splendour with the fading flower of the field, is one
that is common in Scripture. It is probable that James had his eye
on the passage in Isaiah 40:6-8.
See Barnes "Isaiah 40:6-8".
See Barnes "1 Peter 1:24-25".
See also Psalms 103:15;; Matthew 6:28-30.
{a} "as the flower of the grass" Isaiah 40:6
{*} "grass" or, "herb"
Verse 11. For the sun is no sooner risen with a burning heat.
Isaiah (Isaiah 40:7) employs the word wind, referring to a burning
wind that dries up the flowers. It is probable that the apostle also
refers not so much to the sun itself, as to the hot and fiery wind
called the simoom, which often rises with the sun, and which
consumes the green herbage of the fields. So Rosenmuller and Bloomfield
interpret it.
It withereth the grass. Isaiah 40:7. It withereth the stalk, or
that which, when dried, produces hay or fodder--the word here used
being commonly employed in the latter sense. The meaning is, that
the effect of the hot wind is to wither the stalk or spire which supports
the flower, and when that is dried up, the flower itself falls.
This idea will give increased beauty and appropriateness to the figure
--that man himself is blasted and withered, and then that all the
external splendour which encircled him falls to the ground, like a
flower whose support is gone.
And the grace of the fashion of it perisheth. Its beauty disappears.
So shall the rich man fade away an his ways. That is, his splendour,
and all on which he prided himself, shall vanish. The phrase "in his ways,"
according to Rosenmuller, refers to his counsels, his plans, his purposes;
and the meaning is, that the rich man, with all by which he is known, shall
vanish. A man's "ways," that is, his mode of life, or those things
by which he appears before the world, may have somewhat the same
relation to him which the flower has to the stalk on which it grows,
and by which it is sustained. The idea of James seems to be, that
as it was indisputable that the rich man must soon disappear, with
all that he had of pomp and splendour in the view of the world, it
was well for him to be reminded of it by every change of condition;
and that he should therefore rejoice in the providential dispensation
by which his property would be taken away, and by which the reality
of his religion would be tested. We should rejoice in anything
by which it can be shown whether we are prepared for heaven or
not.
Verse 12. Blessed is the man that endureth temptation. The
apostle seems here to use the word temptation in the most
general sense, as denoting anything that will try the reality of
religion, whether affliction, or persecution, or a direct inducement to
sin placed before the mind. The word temptation appears in this
chapter to be used in two senses; and the question may arise, why the
apostle so employs it. Compare James 1:2,13. But, in fact, the
word temptation is in itself of so general a character as to
cover the whole usage, and to justify the manner in which it
is employed. It denotes anything that will try or test the
reality of our religion; and it may be applied, therefore, either to
afflictions or to direct solicitations to sin--the latter being the
sense in which it is now commonly employed. In another respect, also,
essentially the same idea enters into both the ways in which the word
is employed. Affliction, persecution, sickness, etc., may be regarded
as, in a certain sense, temptations to sin; that is, the question comes
before us whether we will adhere to the religion on account of which we
are persecuted, or apostatize from it, and escape these sufferings;
whether in sickness and losses we will be patient and submissive to that
God who lays his hand upon us, or revolt and murmur. In each and every
case, whether by affliction, or by direct allurements to do wrong, the
question comes before the mind whether we have religion enough to keep
us, or whether we will yield to murmuring, to rebellion, and to sin. In
these respects, in a general sense, all forms of trial may be regarded
as temptation. Yet in the following verse (James 1:13) the
apostle would guard this from abuse. So far as the form of trial
involved an allurement or inducement to sin, he says that no man
should regard it as from God. That cannot be his design. The
trial is what he aims at, not the sin. In the verse before
us he says, that whatever may be the form of the trial, a Christian
should rejoice in it, for it will furnish an evidence that he is a child
of God.
For when he is tried. In any way--if he bears the trial.
He shall receive the crown of life. See Barnes "2 Timothy 4:8".
It is possible that James had that passage in his eye.
Compare the Introduction to James 5 (See Barnes "James 5:1").
Which the Lord hath promised. The sacred writers often speak of such
a crown as promised, or as in reserve for the children of God,
2 Timothy 4:8;; 1 Peter 5:4;; Revelation 2:10;; 3:11;; 4:4.
Them that love him. A common expression to denote those
who are truly pious, or who are his friends. It is sufficiently distinctive
to characterize them, for the great mass of men do not love God.
Compare Romans 1:30.
{+} "temptation" or, "trial"
{++} "tried" or, "proved"
{a} "crown of life" 2 Timothy 4:8;; Revelation 2:10
{b} "which the Lord hath promised" Isaiah 64:4
Verse 13. Let no man say when he is tempted, I am tempted of God.
See Barnes "James 1:12". The apostle here seems to have
had his eye on whatever there was in trial of any kind to induce us
to commit sin--whether by complaining, by murmuring, by apostasy,
or by yielding to sin. So far as that was concerned, he said that no
one should charge it on God. He did nothing in any way with a
view to induce men to do evil. That was only an incidental thing in
the trial, and was no part of the Divine purpose or design. The
apostle felt evidently that there was great danger, from the general
manner in which the word temptation was used, and from the perverse
tendency of the heart, that it would be charged on God that
he so arranged these trials, and so influenced the mind, as to present
inducements to sin. Against this, it was proper that an inspired
apostle should bear his solemn testimony; so to guard the whole
subject as to show that whatever there was in any form of trial that
could be regarded as an inducement or allurement to sin, is not the
thing which he contemplated in the arrangement, and does not proceed
from him. It has its origin in other causes; and if there was
nothing in the corrupt human mind itself leading to sin, there would
be nothing in the Divine arrangement that would produce it.
For God cannot be tempted with evil. Marg., evils. The sense is
the same. The object seems to be to show that, in regard to the
whole matter of temptation, it does not pertain to God. Nothing
can be presented to his mind as an inducement to do wrong, and as
little can he present anything to the mind of man to induce him to
sin. Temptation is a subject which does not pertain to him. He
stands aloof from it altogether. In regard to the particular statement
here, that "God cannot be tempted with evil," or to do evil, there
can be no doubt of its truth, and it furnishes the highest security for
the welfare of the universe. There is nothing in him that has a
tendency to wrong; there can be nothing presented from without to
induce him to do wrong.
(1.) There is no evil passion to be gratified, as there is in men.
(2.) There is no want of power, so that an allurement could be
presented
to seek what he has not.
(3.) There is no want of wealth, for he has infinite resources, and
all that there is or can be is his, Psalms 50:10-11.
(4.) There is no want of happiness, that he should seek happiness in
sources which are not now in his possession. Nothing, therefore, could
be presented to the Divine Mind as an inducement to do evil.
Neither tempteth he any man. That is, he places nothing before any
human being with a view to induce him to do wrong. This is one of the most
positive and unambiguous of all the declarations in the Bible, and one
of the most important. It may be added, that it is one which stands in
opposition to as many feelings of the human heart as perhaps any other
one. We are perpetually thinking--the heart suggests it constantly
--that God does place before us inducements to evil, with a view to
lead us to sin. This is done in many ways.
(a) Men take such views of his decrees as if the doctrine implied that
he meant that we should sin, and that it could not be otherwise than
that we should sin.
(b) It is felt that all things are under his control, and that he
has made his arrangements with a design that men should do as they
actually do.
(c) It is said that he has created us with just such
dispositions as we actually have, and knowing that we would sin.
(d) It is said that, by the arrangements of his Providence, he
actually places inducements before us to sin, knowing that the effect
will be that we will fall into sin, when he might easily have prevented
it.
(e) It is said that he suffers some to tempt others, when he
might easily prevent it if he chose, and that this is the same as
tempting them himself. Now, in regard to these things, there may
be much which we cannot explain, and much which often troubles
the heart even of the good; yet the passage before us is explicit on
one point, and all these things must be held in consistency with that
--that God does not place inducements before us with a view that
we should sin, or in order to lead us into sin. None of his decrees,
or his arrangements, or his desires, are based on that, but all have
some other purpose and end. The real force of temptation is to be
traced to some other source--to ourselves, and not to God. See
James 1:14.
{1} "evil" or, "evils"
Verse 14. But every man is tempted, when he is drawn away of his own It
lust. That is, the fountain or source of all temptation is
in man himself. is true that external inducements to sin may be placed
before him, but they would have no force if there was not something in
himself to which they corresponded, and over which they might
have power. There must be some "lust;" some desire; some inclination;
something which is unsatisfied now, which is made the foundation of the
temptation, and which gives it all its power. If there were no capacity
for receiving food, or desire for it, objects placed before us appealing
to the appetite could never be made a source of temptation; if there
were nothing in the soul which could be regarded as the love of
acquisition or possession, gold would furnish no temptation; if there
were no sensual propensities, we should be in that quarter above the
power of temptation. In each case, and in every form, the power of the
temptation is laid in some propensity of our nature, some desire of that
which we do not now possess. The word rendered "lust" in this
place, (\~epiyuhiav\~,) is not employed here in the narrow sense in
which it is now commonly used, as denoting libidinousness. It means
desire in general; an earnest wish for anything,
See Barnes "Ephesians 4:22". It seems here to be used
with reference to the original propensities of our nature--the desires
implanted in us, which are a stimulus to employment--as the desire of
knowledge, of food, of power, of sensual gratifications; and the idea
is, that a man may be drawn along by these beyond the
prescribed limits of indulgence, and in the pursuit of objects that
are forbidden. He does not stop at the point at which the law requires
him to stop, and is therefore guilty of transgression. This is
the source of all sin. The original propensity may not be wrong,
but may be perfectly harmless--as in the case of the desire of
food, etc. Nay, it may furnish a most desirable stimulus to action; for
how could the human powers be called forth, if it were not for this? The
error, the fault, the sin, is not restraining the indulgence where we
are commanded to do it, either in regard to the objects
sought, or in regard to the degree
of indulgence. And enticed. Entrapped, caught; that is, he is
seized by this power, and held fast; or he is led along and beguiled,
until he falls into sin, as in a snare that springs suddenly upon him.
{a} "of his own lust" Hosea 13:9
{*} "lust" or, "evil desire"
Verse 15. Then when lust hath conceived. Compare Job 15:35.
The allusion here is obvious. The meaning is, when the desire which we
have naturally is quickened, or made to act, the result is that sin is
produced. As our desires of good lie in the mind by nature, as our
propensities exist as they were created, they cannot be regarded as
sin, or treated as such; but when they are indulged, when plans of
gratification are formed, when they are developed in actual life, the
effect is sin. In the mere desire of good, of happiness, of food, of
raiment, there is no sin; it becomes sin when indulged in an improper
manner, and when it leads us to seek that which is forbidden--
to invade the rights of others, or in any way to violate the laws of
God. The Rabbins have a metaphor which strongly expresses the
general sense of this passage: "Evil concupiscence is at the beginning
like the thread of a spider's web; afterwards it is like a cart
rope."--Sanhedrin, fol. 99,
It bringeth forth sin. The result is sin--open, actual sin. When
that which is conceived in the heart is matured, it is seen to be sin.
The design of all this is to show that sin is not to be traced to God,
but to man himself; and in order to this, the apostle says that there is
enough in the heart of man to account for all actual sin, without supposing
that it is caused by God. The solution which he gives is, that there are
certain propensities in man which, when they are suffered to get themselves
out, will account for all the sin in the world. In regard to those native
propensities themselves, he does not say whether he regards them as
sinful and blameworthy or not; and the probability is, that he did
not design to enter into a formal examination, or to make a formal
statement, of the nature of these propensities themselves. He looked
at man as he is--as a creature of God--as endowed with certain
animal propensities--as seen, in fact, to have strong passions by
nature; and he showed that there was enough in him to account for
the existence of sin, without bringing in the agency of God, or
charging it on him. In reference to those propensities, it may be
observed that there are two kinds, either of which may account for
the existence of sin, but which are frequently both combined.
There are, first, our natural propensities; those which we have as
men, as endowed with an animal nature, as having constitutional
desires to be gratified, and wants to be supplied. Such Adam had
in innocence; such the Saviour had; and such are to be regarded
as in no respect in themselves sinful and wrong. Yet they may, in
our case, as they did in Adam, lead us to sin, because, under their
strong influence, we may be led to desire that which is forbidden, or
which belongs to another. But there are, secondly, the propensities
and inclinations which we have as the result of the fall, and which
are evil in their nature and tendency; which as a matter of course,
and especially when combined with the former, lead to open transgression.
It is not always easy to separate these, and in fact they
are often combined in producing the actual guilt of the world. It
often requires a close analysis of a man's own mind to detect these
different ingredients in his conduct, and the one often gets the credit
of the other. The apostle James seems to have looked at it as a
simple matter of fact, with a common sense view, by saying that
there were desires (\~epiyumiav\~) in a man's own mind which would
account for all the actual sin in the world, without charging it on
God. Of the truth of this, no one can entertain a doubt.
And sin, when it is finished, bringeth forth death. The result of sin,
when it is fully carried out, is death--death in all forms. The idea is,
that
death, in whatever form it exists, is to be traced to sin, and that sin
will naturally and regularly produce it. There is a strong similarity
between this declaration and that of the apostle Paul, (Romans 6:21-23;)
and it is probable that James had this passage in his eye.
See Barnes "Romans 6:21-23" and
See Barnes "Romans 5:12". Any one who indulges in a sinful thought or
corrupt desire, should reflect that it may end in death--death temporal
and
eternal. Its natural tendency will be to produce such a death. This
reflection should induce us to check an evil thought or desire at the
beginning. Not for one moment should we indulge in it, for soon
it may secure the mastery, and be beyond our control; and the end
may be seen in the grave, and the awful world of woe.
{+} "lust" or, "desire"
{a} "hath conceived" Job 15:35
{b} "bringeth forth death" Romans 6:21-23
Verse 16. Do not err, my beloved brethren. This is said as if
there were great danger of error in the point under consideration.
The point on which he would guard them, seems to have been in
respect to the opinion that God was the author of sin, and that the
evils in the world are to be traced to him. There was great danger that
they would embrace that opinion, for experience has shown that it is a
danger into which men are always prone to fall. Some of the sources of
this danger have been already alluded to. See Barnes "James 1:13".
To meet the danger, he says that, so far is it from being true that God
is the source of evil, he is in fact the author of all that is good:
every good gift, and every perfect gift, (James 1:17,) is
from him, James 1:18.
Verse 17. Every good gift and every perfect gift. The difference
between good and perfect here, it is not easy to mark accurately.
It may be that the former means that which is benevolent in its
character and tendency; the latter that which is entire, where
there is nothing even apparently wanting to complete it; where it can be
regarded as good as a whole and in all its parts. The general sense is,
that God is the author of all good. Everything that is good on the earth
we are to trace to him; evil has another origin.
Compare Matthew 13:28. Is from above. From God, who is often
represented as dwelling above--in heaven.
And cometh down from the Father of lights.
From God, the source and fountain of all light. Light, in the Scriptures,
is the emblem of knowledge, purity, happiness; and God is
often represented as light. Compare 1 John 1:5;
See Barnes "1 Timothy 6:16". There is, doubtless, an allusion here to
the heavenly bodies, among which the sun is the most brilliant. It appears
to us to be the great original fountain of light, diffusing its radiance
over all worlds. No cloud, no darkness seems to come from the sun, but it
pours its rich effulgence on the farthest part of the universe. So it is
with God. There is no darkness in him, (1 John 1:5;) and all the moral
light and purity which there is in the universe is to be traced to him.
The word Father here is used in a sense which is common in
Hebrew, (See Barnes "Matthew 1:1",) as denoting that which is the
source of anything, or that from which anything proceeds.
See Barnes "Isaiah 9:6".
With whom is no variableness, neither shadow of turning. The design
here is clearly to contrast God with the sun in a certain respect. As
the source of light, there is a strong resemblance. But in the sun there
are certain changes. It does not shine on all parts of the earth at the
same time, nor in the same manner all the year. It rises and sets; it
crosses the line, and seems to go far to the south, and sends its rays
obliquely on the earth; then it ascends to the north, recrosses the line,
and sends its rays obliquely on southern regions. By its revolutions it
produces the changes of the seasons, and makes a constant variety on the
earth in the productions of different climes. In this respect God is
not
indeed like the sun. With him there is no variableness, not even
the appearance of turning. He is always the same, at all seasons of
the year, and in all ages; there is no change in his character, his
mode of being, his purposes and plans. What he was millions of
ages before the worlds were made, he is now; what he is now, he
will be countless millions of ages hence. We may be sure that
whatever changes there may be in human affairs; whatever reverses
we may undergo; whatever oceans we may cross, or whatever
mountains we may climb, or in whatever worlds we may hereafter
take up our abode, God is the same. The word which is here rendered
variableness (\~parallagh\~) occurs nowhere else in the New
Testament. It means change, alteration, vicissitude, and would
properly be applied to the changes observed in astronomy. See the
examples quoted in Wetstein. The phrase rendered shadow of
turning would properly refer to the different shade or shadow
cast by the sun from an object, in its various revolutions, in rising and
setting, and in its changes at the different seasons of the year. God,
on the other hand, is as if the sun stood in the meridian at noon-day,
and never cast any shadow.
{a} "every good gift" John 3:27
{b} "with whom is no variableness" 1 Samuel 15:29;; Malachi 3:6
{+} "gift" or, "benefit"
Verse 18. Of his own will. Gr., willing, \~boulhyeiv\~. The idea
is, that the fact that we are "begotten" to be his children is to be traced
solely to his will. He purposed it, and it was done. The antecedent
in the case on which all depended was the sovereign will of God.
See Barnes "John 1:13". See Barnes "Ephesians 1:5". When it is said,
however, that he has done this by his mere will, it is not to be
inferred that there was no reason why it should be done, or that
the exercise of his will was arbitrary, but only that his will
determined the matter, and that is the cause of our conversion. It is
not to be inferred that there are not in all cases good reasons why God
wills as he does, though those reasons are not often stated to us, and
perhaps we could not comprehend them if they were. The object of
the statement here seems to be to direct the mind up to God as the
source of good and not evil; and among the most eminent
illustrations of his goodness is this, that by his mere will,
without any external power to control him, and where there could
be nothing but benevolence, he has adopted us into his family, and given
us a most exalted condition, as renovated beings, among
his creatures. Begat he us. The Greek word here is the same
which in James 1:15 is rendered "bringeth forth"--" sin
bringeth forth death." The word is perhaps designedly used
here in contrast with that, and the object is to refer to a different
kind of production, or bringing forth, under the agency of sin,
and the agency of God. The meaning here is, that we owe the
beginning of our spiritual life to God.
With the word of truth. By the instrumentality of truth.
It was not a mere creative act, but it was by truth as the seed or
germ. There is no effect produced in our minds in regeneration
which the truth is not fitted to produce, and the agency of God in
the case is to secure its fair and full influence on the soul.
That we should be a kind of first-fruits of his creatures.
Compare Ephesians 1:12. For the meaning of the word rendered
first-fruits,
See Barnes "Romans 8:23".
Compare Romans 11:6;; 16:5;; 1 Corinthians 15:20,23;; 16:15;; Revelation 14:4. It does not
elsewhere occur in the New Testament. It denotes, properly, that which
is first taken from anything; the portion which was usually offered to God.
The phrase here does not primarily denote eminence in honour or degree,
but refers rather to time--the first in time; and in a secondary sense
it
is then used to denote the honour attached to that circumstance. The
meaning
here is, either
(1) that, under the gospel, those who were addressed
by the apostles had the honour of being first called into his kingdom
as a part of that glorious harvest which it was designed to gather in
this world, and that the goodness of God was manifested in thus
furnishing the first-fruits of a most glorious harvest; or
(2) the reference may be to the rank and dignity which all who are born
again would have among the creatures of God in virtue of the new
birth.
{a} "Of his own will" John 1:13
{b} "firstfruits of his creatures" Jeremiah 2:3;; Ephesians 1:12;; Revelation 14:4
Verse 19. Wherefore, my beloved brethren. The connexion is this: "Since
God is the only source of good; since he tempts no man; and since
by his mere sovereign goodness, without any claim on our part, we
have had the high honour conferred on us of being made the first-fruits
of his creatures, we ought to be ready to hear his voice, to
subdue all our evil passions, and to bring our souls to entire practical
obedience." The necessity of obedience, or the doctrine that
the gospel is not only to be learned but practised, is pursued at
length in this and the following chapter. The particular statement
here (James 1:19-21) is, that religion requires us to be meek and
docile; to lay aside all irritability against the truth, and all pride
of opinion, and all corruption of heart, and to receive meekly the
engrafted word. See the analysis of the chapter.
Let every man be swift to hear, slow to speak. That is, primarily,
to hear God; to listen to the instructions of that truth by which we
have been begotten, and brought into so near relation to him. At the same
time, though this is the primary sense of the phrase here, it may be
regarded as inculcating the general doctrine that we are to be more
ready to hear than to speak; or that we are to be disposed to learn
always, and from any source. Our appropriate condition is rather
that of learners than instructors; and the attitude of mind which
we should cultivate is that of a readiness to receive information from
any quarter. The ancients have some sayings on this subject which
are well worthy of our attention. "Men have two ears, and but
one tongue, that they should hear more than they speak." "The
ears are always open, ever ready to receive instruction; but the
tongue is surrounded with a double row of teeth, to hedge it in,
and to keep it within proper bounds." See Benson. So Valerius
Maximus, vii. 2: "How noble was the response of Xenocrates!
When he met the reproaches of others with a profound silence,
some one asked him why he alone was silent? Because, says he, I
have sometimes had occasion to regret that I have spoken, never
that I was silent." See Wetstein. So the son of Sirach, "Be swift
to hear, and with deep consideration (\~en makroyumia\~) give answer,"
chap. v. 11. So the Rabbins have some similar sentiments. "Talk
little, and work much," Pirkey Aboth. c. i. 15. "The righteous
speak little, and do much; the wicked speak much, and do nothing,"
Bava Metsia, fol. 87. A sentiment similar to that before us is found
in Ecclesiastes 5:2, "Be not rash with thy mouth, and let not thine
heart be hasty to utter anything before God." So Proverbs 10:19, "In
the multitude of words there wanteth not sin;" Proverbs 13:3, "He that
keepeth his mouth keepeth his life;" Proverbs 15:2, "The tongue of the
wise useth knowledge aright, but the mouth of fools poureth out
foolishness."
Slow to wrath. That is, we are to govern and
restrain our temper; we are not to give indulgence to excited and
angry passions. Compare Proverbs 16:32, "He that is slow to anger is
greater than the mighty; and he that ruleth his spirit than he that
taketh a city." See also on this subject, Job 5:2;
Proverbs 11:17;; 13:10;; 14:16;; 15:18;; 19:19;; 22:24;; 25:28;; Ecclesiastes 7:9;; Romans 12:17;
\\1Th 5:14; 1Pe 3:8\\. The particular point here is, however, not
that we should be slow to wrath as a general habit of mind, which is indeed
most true, but in reference particularly to the reception of the truth.
We should lay aside all anger and wrath, and should come to the a calm in a
investigation of truth with mind, and an imperturbed spirit. A state of
wrath or anger is always unfavourable to the investigation of truth.
Such an investigation demands a calm spirit, and he whose mind is
excited and enraged is not condition to see the value of truth, or to
weigh the evidence for it.
{a} "slow to speak" Ecclesiastes 5:2
{b} "slow to wrath" \\Pr 16:32\\
Verse 20. For the wrath of man worketh not the righteousness of God.
Does not produce in the life that righteousness which God requires.
Its tendency is not to incline us to keep the law, but to break it;
not to induce us to embrace the truth, but the opposite. The
meaning of this passage is not that our wrath will make God either
more or less righteous; but that its tendency is not to produce that
upright course of life, and love of truth, which God requires. A
man is never sure of doing right under the influence of excited
feelings; he may do that which is in the highest sense wrong, and
which he will regret all his life. The particular meaning of this
passage is, that wrath in the mind of man will not have any tendency
to make him righteous. It is only that candid state of mind
which will lead him to embrace the truth which can be hoped to
have such an effect.
Verse 21. Wherefore. In view of the fact that God has begotten us for
his own service; in view of the fact that excited feeling tends only
to wrong, let us lay aside all that is evil, and submit ourselves
wholly to the influence of truth.
Lay apart all filthiness. The word here rendered filthiness,
occurs nowhere else in the New Testament. It means properly filth; and
then is applied to evil conduct considered as disgusting
or offensive. Sin may be contemplated as a wrong thing; as a
violation of law; as evil in its nature and tendency, and
therefore to be avoided; or it may be contemplated
as disgusting, offensive, loathsome. To a pure mind, this is one
of its most odious characteristics; for, to such a mind, sin in any form
is more loathsome than the most offensive object can be to any of
the senses.
And superfluity of naughtiness. Literally, "abounding of evil." It
is rendered by Doddridge, "overflowing of malignity;" by Tindal,
"superfluity of maliciousness;" by Benson, "superfluity of malice;" by
Bloomfield, "petulance." The phrase "superfluity of naughtiness":
or of evil, does not exactly express the sense, as if we were only to lay
aside that which abounded, or which is superfluous, though we
might retain that which does not come under this description; but the
object of the apostle is to express his deep abhorrence of the thing
referred to by strong and emphatic language. He had just spoken of sin in
one aspect, as filthy, loathsome, detestable; here he designs to
express his abhorrence of it by a still more emphatic description, and he
speaks of it not merely as an evil, but as an evil
abounding, overflowing; an evil in the highest degree. The thing
referred to had the essence of evil in it, (\~kakia\~;) but it was
not merely evil, it was evil that was aggravated, that was
overflowing, that was eminent in degree, (\~perisseia\~.) The
particular reference in these passages is to the reception of the truth;
and the doctrine taught is, that a corrupt mind, a mind full of
sensuality and wickedness, is not favourable to the reception of
the truth. It is not fitted to see its beauty, to appreciate its value,
to understand its just claims, or to welcome it to the soul. Purity of
heart is the best preparation always for seeing the force
of truth. And receive with meekness. That is, open the mind and
heart to instruction, and to the fair influence of truth. Meekness,
gentleness, docility, are everywhere required in receiving the
instructions of religion, as they are in obtaining knowledge of
any kind. See Barnes "Matthew 18:2-3".
The engrafted word. The gospel is here represented under the image of
that which is implanted or engrafted from another source; by a figure that
would be readily understood, for the art of engrafting is everywhere
known. Sometimes the gospel is represented under the image of
seed sown, (compare Mark 6:14, seq.;) but here it is under the
figure of a shoot implanted or engrafted, that produces fruit of its
own, whatever may be the original character of the tree into which
it is engrafted. See Barnes "Romans 11:17". The meaning here
is, that we should allow the principles of the gospel to be thus
engrafted on our nature; that however crabbed or perverse our
nature may be, or however bitter and vile the fruits which it might
bring forth of its own accord, it might, through the engrafted word,
produce the fruits of righteousness.
Which is able to save your souls. It is not, therefore, a weak
and powerless thing, merely designed to show its own feebleness, and to
give occasion for God to work a miracle; but it has power, and is
adapted to save.
See Barnes "Romans 1:16";
See Barnes " :";
See Barnes " :".
{a} "lay apart all filthiness" ; Colossians 3:5-8;; Hebrews 12:1;; 1 Peter 2:1-2
{*} "filthiness" or, "defilement"
{+} "naughtiness" or, "abounding wickedness"
Verse 22. But be ye doers of the word, and not hearers only. Obey the
gospel, and do not merely listen to it. Compare Matthew 7:21.
Deceiving your own selves. It is implied here, that by merely
hearing the word but not doing it, they would deceive their
own souls. The nature of this deception was this, that they would
imagine that that was all which was required, whereas the main thing was
that they should be obedient. If a man supposes that by a mere punctual
attendance on preaching, or a respectful attention to it, he has done
all that is required of him, he is labouring under a most gross
self- deception. And yet there are multitudes who seem to imagine that
they have done all that is demanded of them when they have heard
attentively the word preached. Of its influence on their lives, and its
claims to obedience, they are utterly regardless.
{a} "doers of the word" ; Matthew 7:21
Verse 23. For if any be, etc. The ground of the comparison in these
verses is obvious. The apostle refers to what all persons experience,
the fact that we do not retain a distinct impression of ourselves
after we have looked in a mirror. While actually looking in the
mirror, we see all our features, and can trace them distinctly; when
we turn away, the image and the impression both vanish. When
looking in the mirror, we can see all the defects and blemishes of
our person; if there is a scar, a deformity, a feature of ugliness, it is
distinctly before the mind; but when we turn away, that is "out of
sight, and out of mind." When unseen it gives no uneasiness, and,
even if capable of correction, we take no pains to remove it. So
when we hear the word of God. It is like a mirror held up before
us. In the perfect precepts of the law, and the perfect requirements
of the gospel, we see our own short-comings and defects, and
perhaps think that we will correct them. But we turn away immediately,
and forget it all. If, however, we were "doers of the
word," we should endeavour to remove all those defects and blemishes
in our moral character, and to bring our whole souls into conformity
with what the law and the gospel require. The phrase "natural
face," (Gr., face of birth,) means, the face or appearance which we
have in virtue of our natural birth. The word glass here means
mirror. Glass was not commonly used for mirrors among the
ancients, but they were made of polished plates of metal.
See Barnes "Isaiah 3:24", and See Barnes "Job 37:18".
Verse 24. For he beholdeth himself. While he looks in the mirror he sees
his true appearance.
And goeth his way, and straightway forgetteth.
As soon as he goes away, he forgets it. The apostle does not refer
to any intention on his part, but to what is known to occur as a
matter of fact.
What manner of man he was. How he looked;
and especially if there was anything in his appearance that required
correction.
{+} "straightway" or, "immediately"
Verse 25. But whoso looketh. \~parakuqav\~. This word means, to
stoop down near by anything; to bend forward near, so as to look at
anything more closely. See Barnes "1 Peter 1:12". The idea here
is that of a close and attentive observation. The object is not to
contrast the manner of looking in the glass, and in the law of
liberty, implying that the former was a "careless beholding,"
and the latter an attentive and careful looking, as Doddridge,
Rosenmuller, Bloomfield, and others suppose; for the word used in the
former case (\~katenohse\~) implies intense or accurate observation,
as really as the word used here; but the object is to show that if a man
would attentively look into, and continue in the law of liberty,
and not do as one who went away and forgot how he looked, he would
be blessed. The emphasis is not in the manner of looking, it is
on the duty of continuing or persevering in the observance of
the law.
The perfect law of liberty. Referring to the law of God,
or his will, however made known, as the correct standard of conduct. It
is called the perfect law, as being wholly free from all
defects; being just such as a law ought to be.
Compare Psalms 19:7. It is called the law of liberty, or
freedom, because it is a law producing freedom from the servitude of
sinful passions and lusts. Compare Psalms 119:45;
See Barnes "Romans 6:16", seq.
And continueth therein. He must not merely look at the law, or
see what he is by comparing himself with its requirements, but he must
yield steady obedience to it. See Barnes "John 14:21".
This man shall be blessed in his deed. Marg., doing. The
meaning is, that he shall be blessed in the very act of keeping the law.
It will produce peace of conscience; it will impart happiness of a high
order to his mind; it will exert a good influence over his
whole soul. Psalms 19:11, "In keeping of them there is great
reward."
{a} "looketh into the perfect law of liberty" 2 Corinthians 3:18
{b} "of liberty" Psalms 119:45
{c} "this man shall be blessed in his deed" Luke 6:47
Verse 26. If any man among you seem to be religious. Pious, or devout.
That is, if he does not restrain his tongue, his other evidences of
religion are worthless. A man may undoubtedly have many things
in his character which seem to be evidences of the existence of religion
in his heart, and yet there may be some one thing that shall
show that all those evidences are false. Religion is designed to produce
an effect on our whole conduct; and if there is any one thing
in reference to which it does not bring us under its control, that one
thing may show that all other appearances of piety are worthless.
And bridleth not his tongue. Restrains or curbs it not, as a horse
is restrained with a bridle. There may have been some reason why
the apostle referred to this particular sin which is now unknown to
us; or he may perhaps have intended to select this as a specimen to
illustrate this idea, that if there is any one evil propensity which
religion does not control, or if there is any one thing in respect to
which its influence is not felt, whatever other evidences of piety
there may be, this will demonstrate that all those appearances of
religion are vain. For religion is designed to bring the whole man
under control, and to subdue every faculty of the body and mind to
its demands. If the tongue is not restrained, or if there is any unsubdued
propensity to sin whatever, it proves that there is no true
religion.
But deceiveth his own heart. Implying that he does deceive his
heart by supposing that any evidence can prove that he is
under the influence of religion if his tongue is unrestrained. Whatever
love, or zeal, or orthodoxy, or gift in preaching or in prayer he
may have, this one evil propensity will neutralize it all, and show
that there is no true religion at heart.
This man's religion is vain. As all religion must be which does
not control all the faculties of the body and the mind. The truths,
then, which are taught in this verse are,
(1,) that there may be evidences of piety which seem to
be very plausible or clear, but which in themselves do not prove
that there is any true religion. There may be much zeal, as in the
case of the Pharisees; there may be much apparent love of Christians,
or much outward benevolence; there may be an uncommon
gift in prayer; there may be much self-denial, as among those who
withdraw from the world in monasteries or nunneries; or there may
have been deep conviction for sin, and much joy at the time of the
supposed conversion, and still there be no true religion. Each and
all of these things may exist in the heart where there is no true religion.
(2.) A single unsubdued sinful propensity neutralizes all
these things, and shows that there is no true religion. If the tongue
is not subdued; if any sin is indulged, it will show that the seat of
the evil has not been reached, and that the soul, as such, has never
been brought into subjection to the law of God. For the very essence
of all the sin that there was in the soul may have been concentrated
on that one propensity. Everything else which may be manifested
may be accounted for on the supposition that there is no religion;
this cannot be accounted for on the supposition that there is any.
{a} "bridleth not his tongue" Psalms 34:13
Verse 27. Pure religion. On the word here rendered religion,
(\~yrhskeia\~,) See Barnes "Colossians 2:18". It is used here evidently
in the sense of piety, or as we commonly employ the word religion.
The object of the apostle is to describe what enters essentially into
religion; what it will do when it is properly and fairly developed. The
phrase "pure religion," means that which is genuine and sincere,
or which is free from any improper mixture.
And undefiled before God and the Father. That which God sees to
be pure and undefiled, Rosenmuller supposes that there is a metaphor
here taken from pearls or gems, which should be pure, or without stain.
Is this. That is, this enters into it; or this is religion such
as God approves. The apostle does not say that this is the whole
of religion, or that there is nothing else essential to it; but his
general design clearly is, to show that religion will lead to a holy
life, and he mentions this as a specimen, or an instance of what it will
lead us to do. The things which he specifies here are in fact
two:
(1.) That pure religion will lead to a life of practical benevolence; and
(2) that it will keep us unspotted from the world. If these things are
found, they show that there is true piety. If they are not, there is none.
To visit the fatherless and widows in their affliction. To go to see,
to look after, to be ready to aid them. This is an instance or specimen of
what true religion will do, showing that it will lead to a life of
practical benevolence. It may be remarked in respect to this,
(1,) that this has always been regarded as an essential thing in true
religion; for
(a) it is thus an imitation of God, who is "a father of the fatherless,
and a judge of the widows in his holy habitation," Psalms 68:6; and who
has always revealed himself as their friend, Deuteronomy 10:18;; 14:29;
Psalms 10:14;; Psalms 82:3;; Isaiah 1:17;; Jeremiah 7:7;; 49:11;; Hosea 14:3;
(b) religion is represented as leading its friends to do
this, or this is required everywhere of those who claim to be religious,
Isaiah 1:17;; Deuteronomy 24:17;; 14:29;; Exodus 22:22;; Job 29:11-13.
(2.) Where this disposition to be the real friend of
the widow and the orphan exists, there will also exist other corresponding
things which go to make up the religious character. This
will not stand alone. It will show what the heart is, and prove that
it will ever be ready to do good. If a man, from proper motives, is
the real friend of the widow and the fatherless, he will be the friend
of every good word and work, and we may rely on him in any and
every way in doing good.
And to keep himself unspotted from the world.
See Barnes "Romans 12:2";
See Barnes " :"
See Barnes "1 John 2:15-17". That is, religion will keep us from
the maxims, vices, and corruptions which prevail in the world, and make
us holy. These two things may, in fact, be said to constitute religion.
If a man is truly benevolent, he bears the image of that God who is the
fountain of benevolence; if he is pure and uncontaminated in his walk and
deportment, he also resembles his Maker, for he is holy. If he has
not these things, he cannot have any well-founded evidence that he
is a Christian; for it is always the nature and tendency of religion
to produce these things. It is, therefore, an easy matter for a man
to determine whether he has any religion; and equally easy to see
that religion is eminently desirable. Who can doubt that that is
good which leads to compassion for the poor and the helpless, and
which makes the heart and the life pure?
{a} "visit the fatherless and widows in their affliction"
Isaiah 1:16-17;; 58:6-7
{b} "unspotted from the world" Romans 12:2
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