From: Over 50 Interpreters Explain the Book of
James Return to Home
By
Roland H. Worth, Jr. © 2017
List of All Sources
Quoted At End of File
CHAPTER 1:16-27
WEB: Don't
be deceived, my beloved brothers.
Young’s: Be not
led astray, my brethren beloved.
Conte (RC): And so,
do not choose to go astray, my most beloved brothers.
A
common Pauline expression, elsewhere always translated, ‘Be not deceived.’ Here it refers rather to what precedes than
to what follows. Be not deceived in this
matter, in supposing that temptation to evil comes from God. [51]
my beloved brethren.
I have a special attachment to you.
You are both “brethren” and “beloved” by me as well. I do not speak these words to harass you or
make you miserable, but to protect you from spiritual disaster. [rw]
WEB: Every
good gift and every perfect gift is from above, coming down from the Father of
lights, with whom can be no variation, nor turning
shadow.
Young’s: every good giving, and every perfect gift is from above,
coming down from the Father of the lights, with whom is no variation, or shadow
of turning.
Conte (RC): Every
excellent gift and every perfect gift is from above, descending from the Father
of lights, with whom there is no change, nor any shadow of alteration.
Other examples of
verse quotations in the New Testament are found in Titus 1:12; 1 Corinthians
A
positive proof of the assertion that God tempteth no
man. Not only does evil not
proceed from Him, but He is the source only of good. All good is from God. Our higher and spiritual good evidently
arises from Him: all good works are the effects of Divine impulses. Our lower and earthly good also comes from
Him: our health, our property, our domestic comforts, are
the gifts of His bounty. [51]
Every
good gift. We are taught yet further that, while we are
the authors and procurers of all sin and misery to ourselves, God is the
Father and fountain of all good. [5]
This
comports with the teaching of verse 5. [16]
and every perfect
gift. A gift is something that expresses the
mind and betokens the love of the giver, and at the
same time brings happiness to the receiver.
What then is ‘a good gift?’ That which fulfils these two requisitions. And what is ‘a perfect gift?’ That which entirely
fulfils these two ends. [49]
is from above. I.e., heaven. [rw]
and cometh down.
This explains “is from
above.” [50]
from
the Father of lights. “Father of lights” means the Creator
of the heavenly luminaries. This
designation of God is not found elsewhere either in the Old or the New
Testament. [16]
However: Literally, the lights,
by which are meant the heavenly bodies.
Compare Ps. cxxxv. 7 (Sept.); and Jer. iv. 23
(Sept.). God is called “the Father of
the lights,” as being their creator and maintainer. Compare Job xxxviii. 28;
Ps. viii. 3; Amos v. 8. [2]
Symbolic interpretations of the language: Great
difference of opinion is found concerning these “lights,” whether the term be
figurative, as of goodness or wisdom; or a reference to the mysterious Urim (Exodus 28:30, et seq.) which flamed on the breast of
Aaron; or spiritual, as of grace and glory; or material, viz., the “lights” set
“in the firmament of heaven” (Genesis 1:14-15) “when the morning stars sang
together” (Job 38:7). [46]
To
the statement of verse 13, that no evil can possibly exist in God, it might, consonantly
with the views of that age, have been objected that two principles, one
evil and the other good, may alternately operate in God. This the apostle decidedly denies, avowing
that God is substantially pure light, as may be seen from the work of
regeneration which he effects in the heart.
[6]
It
hath been the opinion of some persons that this is intended to oppose some
heretical notion of the influence of the stars in the affairs of human
life; but I know not that any such ridiculous conceit had so early a footing in
the church. [17]
with whom is
variableness. Although He is the Father of lights,
He has no change (variation) like that of the moon or shadow of a turning,
like that from morning to evening. [16]
The result of this: So that he truly gives us good alone. [39]
All
created luminaries, the lights of the visible universe, vary. The light of the sun varies according to our
distance from it. The light of the moon
varies every month. The light of some
stars has been utterly extinguished, but with the light of God there is no
variableness. [41]
He is the same
yesterday, to-day, and for ever. Surely
we can grasp the thought with eagerness, that God will
never change as the long ages of time roll on to eternity. [49]
“Will he give us
holy desires at one time, and evil inclinations at
another? No: he always gives us what is good,
and nothing but good. It is blasphemous,
therefore, as well as absurd, to suppose that God either tempts or constrains
men to sin, on purpose that he may have a pretence [= excuse] for making them
miserable.” — Macknight. [47]
nor shadow of
turning. This is popularly understood to mean that
there is in God not the faintest hint or shade of change, like
the phrase, a shadow that is cast by turning; referring still to the
heavenly orbs, which cast shadows in their revolution, as when the moon turns
her dark side to us, or the sun is eclipsed by the body of the moon. [2]
St. James does not
here employ, as some suppose, technical astronomical terms, which would not be
understood by his readers, but alludes to what is apparent to all—the waning
and setting of the natural lights in the firmament. The statement is obviously equivalent to that
of
When you are tempted it is a comfort to know
you can come to an unchangeable God. [43]
WEB: Of
his own will he brought us forth by the word of truth, that we should be a kind
of first fruits of his creatures.
Young’s: having
counselled, He did beget us with a word of truth, for
our being a certain first-fruit of His creatures.
Conte (RC): For by
his own will he produced us through the Word of truth, so that we might be a
kind of beginning among his creatures.
begat He us [brought us forth, ESV, NASB, NKJV]. The Greek is the same as in verse 15.
[44]
Therefore, according to
our usual phrase, “Our Father;” but the term, which was suggested by verse 15,
belongs to the mother. On the
ground of this and other passages (Deuteronomy 32:18; Isaiah 66:13, &c.) a
doctrine of the Divine motherhood has been based. This idea is said to have taken a strong hold
of Chinese Christians [in the late 1800s].
It is not likely that any of the inspired writers intended to formulate
such a doctrine, even if it is implied by their language. This “bringing forth” is a figure for
conversion to Christianity. [45]
As the old creation
was “by the Word” (John 1:3,
with the word of truth. i.e. the word of the
gospel, as the instrument or means whereby we are regenerated. [28]
Which is
the instrument of his Spirit. [14]
This has been thought by some, particularly among the
Fathers, to mean the Personal Word, but the Personal Word, the Son of God, acts
in the first instance through the preached word, in adding to His Church
those who are being saved. [41]
that we should be a
kind of firstfruits of His creatures. Not the
privileged recipients of a special favor, but the first sheaves of a world-wide
harvest of redeemed souls. Cf. Exodus
22:29ff. [45]
“A kind of” indicates the
figurative nature of the term. The
figure is taken from the requirement of the Jewish law that the first-born of
men and cattle, and the first growth of fruits and grain should be consecrated
to the Lord. The point of the illustration
is that Christians, like first-fruits, should be consecrated to God. The expression “first-fruits” is common in
the New Testament. See
Rom.
The first-fruits being the best
of their kind, by calling the regenerated the first-fruits of God’s
creatures, the apostle has shown how acceptable such are to God, and how
excellent in themselves through the renovation of their nature; and as the
first-fruits, being offered to God, were supposed to sanctify the rest of the
harvest, true Christians, who are in a peculiar [= special] manner dedicated to
God, in some respects may be said to sanctify the rest. [47]
Or:
This probably refers to the Jews, the first converts amongst whom were
undoubtedly the first fruits of the world to God. But why does he say a kind of first
fruits, and not first fruits? I think
most probably (as Wesley says) because Christ along is absolutely the first
fruits. [41] The allusion could well be to
the natural variability among groups, even of Jews, as they were scattered
about the world. Jews in
WEB: So,
then, my beloved brothers, let every man be swift to hear, slow to speak, and
slow to anger.
Young’s: So
then, my brethren beloved, let every man be swift to
hear, slow to speak, slow to anger.
Conte (RC): You know
this, my most beloved brothers. So let every man be
quick to listen, but slow to speak and slow to anger.
On the alternate reading: There is a diversity in the reading of this verse. The most important manuscripts, instead of
‘Wherefore,’ read ‘Ye know,’ or ‘Know ye,’ according as the verb is understood
as indicative or imperative, referring either to what precedes, ‘Ye know
this,’ namely, that God out of His free love has begotten you with the word of
truth; or to what follows, ‘Know this, my beloved brethren, let every
one of you be swift to hear: ’
‘equivalent to’ Hearken, my beloved brethren’ (James 2:5). [51]
my beloved
brethren.
Again
emphasizing his tender feelings toward them. The language also is likely
intended to soften the sternness of his words, lest he himself come across as
being the same as those he now criticizes.
[rw]
let every man. All these cautions are required in the
building up of the new life. “The quick
speaker is the quick kindler;” and we are told later on “how great a matter a
little fire kindleth” (James 3:5). And what have we at all to do with wrath,
much less that our whole life—as unhappily it often is—should be wasted with
such bitterness? Anger, no doubt, is a
wholesome tonic for some minds, and certain weaknesses; but “he that is slow to
anger is better than the mighty, and he that ruleth
his spirit than he that taketh a city” (Proverbs
be swift to hear. The instructions which God gives him. [14]
Let him listen again and again to the divine
message, let him be ready to receive light from any source. [7]
[Hear] namely, the word of truth, which, having been
so lately mentioned, there was no necessity to repeat. The words, however, admit of a general
application to the acquisition of all profitable knowledge. The same sentiment is found in the writings
of the son of Sirach:
‘Be swift to hear; and let thy life be sincere, and with patience give
answer’ (Sirach
slow to speak. Humbly
taking the place of a learner, or if it becomes his duty to testify or to
teach, let him do so with modesty and reverence, avoiding all carelessness and
flippancy. [7]
Slow to speak, because speech gives expression to what we are and it needs caution not to let the old nature express itself. [23]
Or: lest excess zeal run ahead of actual
knowledge: [Slow to speak] to
deliver his opinion in matters of faith, that he does not yet well
understand. Persons half instructed
frequently have a high opinion of their own knowledge in religious matters, are
very fond of teaching others, and zealous to bring them over to their
opinions. That the converted Jews were
fond of being teachers, we learn from James 3:1; 1 Timothy 1:7. [47]
Illustration: We read often, “He that hath an ear to hear,
let him hear;” but never, he that hath a tongue to speak, let him speak; for
this we can do fast enough, without bidding.
But hath not Nature taught us the same that the apostle here doth, by
giving us two ears, and those open; and but one tongue, and that hedged in with
teeth and lips? It is also tied and
bound fast by the root, and hath for guides and counsellors
the brain above and the heart beneath it.
Hence your wisest men are most silent; for they know that as some gravel
and mud passeth away with much water, so in many
words there lacketh not sin. [29]
“How noble was the response of Xenocrates! When he met the reproaches of others with a
profound silence, someone 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.’ ” So the son of Sirach, “Be swift to
hear, and with deep consideration (ἐν μακροθυμίᾳ
en makrothumia) give
answer.” So the Rabbis 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.” [31]
slow to wrath. If
people are swift to wrath, they will almost as a rule be
swift to speak angry and bitter words, and endanger the peace of the Christian
society. [41]
Unhappily religious discussions are too often
attended with heat and anger. Too many
public teachers seem to feel that the bitterness with which they assail their
opponents will attest their zeal and devotion.
James reminds such that “the wrath of man” cannot produce “the
righteousness” which God requires and which he aims to produce in the conduct
of Christians. [7]
It
is well known that the Jewish doctors were apt to contend very fiercely about
their different opinions; but it is indeed so much the general infirmity of
human nature, as unhappy experience teaches us, that the caution is of
universal concern. [17]
Also: The apostle, however, may be
understood as cautioning his readers against easily yielding to provocation in
any respect whatever, and especially when injuriously treated by their
persecutors. [47]
In depth:
Interpretive options as to what the text may specifically have in mind
in regard to being slow to speak [5]. This may
refer, 1. To the word
of truth spoken of in the verse foregoing. And so we may observe, It
is our duty rather to understand it, than to speak according to our own fancies
or the opinions of men, and to run into heat and passion thereupon.
2. This may be
applied to the afflictions and temptations spoken of in the beginning of the
chapter. And then we may observe, It is our duty rather to hear how God explains his
providences, and what he designs by them, than to say as David did in his haste,
I am cut off; or as Jonah did in his passion, I do well to be angry. Instead of censuring God under our trials,
let us open our ears and hearts to hear what he will say to us.
3. This may be
understood as referring to the disputes and differences that Christians were
part of[;] the chapter may be considered without any
connection with what goes before. Here
we may observe that, whenever matters of difference arise among Christians,
each side should be willing to hear the other.
People are often stiff in their own opinions because they are not
willing to hear what others have to offer against them: whereas we should be swift to hear reason and
truth on all sides, and be slow to speak any thing that should prevent
this: and, when we do speak, there should
be nothing of wrath; for a soft answer turneth away
wrath.
WEB: for
the anger of man doesn't produce the righteousness of God.
Young’s: for
the wrath of a man the righteousness of God doth not work.
Conte (RC): For the
anger of man does not accomplish the justice of God.
worketh not the righteousness of God. The Apostle remind[s] them that an evil temper neither commends sound doctrine nor promotes holy living. [45]
Sarcastically rings the context. Perhaps there is still a sharper point to the satire: the wrath of man does not work God’s righteousness “to the full.” The warning may well be sounded in the ears of Christians still, who are not less apt than Jonah of old to say quickly and in self-excuse, “I do well to be angry” (Jonah 4:9). How many a holy work of household and parish has been and is thus hindered and destroyed. [46]
Or: That is,
righteous in the sight of
God, that which is right before God. The
idea of righteousness wrought by God
is here altogether unsuitable. [50]
In depth: Applying the principle to religious
controversy [5]. It is as if the apostle had said, “Whereas men often
pretend zeal for God and his glory, in their heat and passion, let them know
that God needs not the passions of any man, his cause is better served by
mildness and meekness than by wrath and fury.”
Solomon says, The words of the wise
are heard in quiet, more than the cry of him that ruleth
among fools, Eccl. 9:17. Dr. Manton
here says of some assemblies, “That if we were as swift to hear as we are ready
to speak there would be less of wrath, and more of profit, in our
meetings. I remember when a Manichee contested with Augustine, and with importunate
clamor cried, Hear me I hear me! the father
modestly replied, Nec ego te, nec tu
me, sed ambo audiamus apostolum--Neither let me hear thee, nor do thou hear me,
but let us both hear the apostle.”
The worst thing we can bring to a religious controversy is anger. This, however it may pretend to be raised by
a concern for what is just and right, is not to be trusted. Wrath is a human thing, and the
wrath of man stands opposed to the righteousness of God. Those who pretend to serve the cause of God
hereby show that they are acquainted neither with God nor his cause. This passion must especially be watched
against when we are hearing the word of God.
See 1 Pet. 2:1, 2. [5]
WEB: Therefore,
putting away all filthiness and overflowing of wickedness, receive with
humility the implanted word, which is able to save your souls.
Young’s: wherefore
having put aside all filthiness and superabundance of evil, in meekness be receiving the engrafted word, that is able to save your
souls.
Conte (RC): Because
of this, having cast away all uncleanness and an abundance of malice, receive
with meekness the newly-grafted Word, which is able to save your souls.
all. Without exception of any kind. [rw]
filthiness. Of flesh and spirit, 2 Cor. 7:1. [14]
Every
impurity of life. [22]
The word points not specifically to what we call “sins of impurity,” but to every form of sin, including the “wrath” of the preceding verse, as defiling the soul. [38]
Or: Ribaldry and
indecency against the gospel and its professors and teachers. It often designates filthiness
of apparel. Hence, when young Wesley, at Oxford, was walking with the
pious Moravian, (Peter Bohler,) and was inclined to
shrink from the ribaldry of the students, Peter said, with a smile, “My
brother, it does not even stick to your clothes.” [39]
and superfluity [overflow, NKJV]. Human
beings have this strange tendency not only to do wrong (which is evil in
itself), but to “drive it in the ground”—be so excessive in it, that it even
“gives evil a bad name” by the very amount of excess that is unleashed. To some degree we all will falter and fail,
but to virtually glory in our failures and take pride in them so scalds
our moral compass that a desensitized conscience no longer has the capacity to
grasp that evil is evil and thereby we self-destruct any possibility of
change for the better. Alternatively, a
person becomes erroneously convinced that the opportunity to reform is long
gone by the very depth of excess when they have not yet reached that
point. Either or both might well explain
James’ emphasis not on doing evil but in doing an “excess” of evil. He was dealing with individuals who stood in
danger of permanently and irrevocably crossing that line. [rw]
of naughtiness
[wickedness, NKJV]. “Malice” is an adequate translation, the
word denoting a malevolent disposition toward one’s neighbor. Hence it is not a general term for moral
evil, but a special form of vice.
Compare “the wrath of man,” verse 20.
“Naughtiness” has acquired a petty sense in popular usage, as of the
mischievous pranks of children, which renders it out of the question here. [2]
Some suppose that the words are metaphorical, having
reference to agriculture, in correspondence with the ingrafted
word which directly follows: Put away
all the defilement and rank growth of malice which like weeds encumber the
ground, and prevent the growth of the ingrafted
word. [51]
and receive. God is not going to make you receive
the word. It comes from Him. Due to His influence, you gain the opportunity. Beyond that, He leaves it completely in your
hands. It is on your own
shoulders whether to respond or not. [rw]
with meekness. Here, as opposed to malice and wrath,
not so much a teachable spirit, as mildness—a gentle and loving disposition
toward our fellow-men. [51]
the engrafted [implanted, NKJV] word. With an allusion, perhaps, to the parable of the sower. [44]
In
believers, by regeneration, verse 18, and by habit, Hebrews 5:14. [15]
[This consists of]
the truths which our Blessed Redeemer taught and after Him, and by His
commission, the Apostles; that which Paul calls “the form of doctrine” (Romans
In hearing the word of God, we are to receive
it--assent to the truths of it--consent to the laws of it; receive it as the
stock does the graft; so as that the fruit which is produced may be, not
according to the nature of the sour stock, but according to the nature of that
word of the gospel which is engrafted into our souls. [5]
It
is not engrafted in such a way that our freedom and responsibility in admitting
or rejecting it are set aside: hence we
are exhorted to receive it with meekness.
[14]
which is able to save your souls. Yourselves; the soul, as the noblest part,
is by a synecdoche put for the whole person: see 1 Peter 1:9. [28]
In
like manner Paul at
James does not mean
that those who are born by the word do not already possess salvation, but that
the salvation is not fully possessed in this life. [51]
WEB: But
be doers of the word, and not only hearers, deluding your own selves.
Young’s: and
become ye doers of the word, and not hearers only, deceiving yourselves.
Conte (RC): So be
doers of the Word, and not listeners only, deceiving
yourselves.
and not hearers
only. This delusion is common in the case of those
who suppose themselves to be religious because they are familiar with religious
truths and their discussion. [7]
Hearing is in order to doing; the most attentive and
the most frequent hearing of the word of God will not avail us, unless we be also doers of it.
If we were to hear a sermon every day of the week, and an angel from
heaven were the preacher, yet, if we rested in bare [= only] hearing, it would
never bring us to heaven. [5]
Dr. Edwards tells us the Jewish
writers have a proverb among them, that “he who hears the law, and does not
practice it, is like a man who ploughs and sows, but never reaps.” [17]
deceiving your own selves. Your problem isn’t caused by someone else—you
are the cause of your own problem! [rw]
Faith must be followed by works. Motives must end in actions. The truths taught, the word engrafted, must
result in their legitimate consequences of good deeds. [40]
Of all deceptions,
self-deception is the worst. If a man
were deceived by others, it would be comparatively easy to undeceive him, by
placing things in their true light. But
if a man be deceived by himself, it is next to impossible to undeceive him,
because prejudices have blinded his eyes; the bandage must first be removed
before he can see the light. [51]
On the lowest calculation of the number of
places of worship in this country [
Is a specific faction specifically in mind—such as traditionalist Jews or Gnostic type individuals [47]? As if it was sufficient to know your Master’s will without doing it. Some suppose that in these words the apostle refers primarily to the Jews, whose doctrine it was, 1st, That to be Abraham’s seed was sufficient to obtain for them God’s favor, and secure them against his judgments; 2d, That circumcision procured them acceptance with God; 3d, That all Israelites had a portion in the world to come; and especially, 4th, That to be employed in hearing and studying the law was of itself sufficient.
But it seems more likely that he gives this caution
with a reference to those Gnostics and other Antinomians that were creeping
fast into the church; and were hearers only, not even considering the
word they heard, and therefore not understanding it; and especially not
experiencing its power to regenerate and save them from the guilt and power of
their sins, and restore them to the divine image. The words, παραλογιζομενοι εαυτους,
rendered, deceiving your own selves, properly signify, imposing upon
yourselves by sophistical reasonings; an
expression here used with great propriety, and very
applicable to all those professors of Christianity who abuse the doctrines of
grace to Antinomian purposes, and make void the moral law through a pretence of
faith.
Deceiving [delude, NASB]. The Greek is the same as in Colossians 2:4, and properly signifies
deception by false reasoning. [44]
No acquaintance with the Bible,
apart from the practice of its precepts, will avail the Christian any more than
it did the Jew. “For not the hearers of
the law are just before God, but the doers shall be justified” (Romans
WEB: For
if anyone is a hearer of the word and not a doer, he is like a man looking at
his natural face in a mirror.
Young’s: because,
if any one is a hearer of the word and not a doer, this one hath been like to a
man viewing his natural face in a mirror.
Conte (RC): For if
anyone is a listener of the Word, but not also a doer, he is comparable to a
man gazing into a mirror upon the face that he was born with.
So those who are
only hearers of the word, soon forget how Scripture presents to each one the
picture of his own soul. Major: “The point of comparison here is that the
Word will show us what needs to be cleansed and amended in our lives, as the
mirror in regard to our bodies. It shows
us what we actually are, in contrast with what our deceitful heart paints us (
he is like unto a
man beholding [observing, NKJV] his natural face in a glass. The sense is,
that it is not enough for a man to examine and look into his interior, and the
state of his conscience in a negligent and superficial manner, no more than one
that goes to a looking-glass, but does not take care to take away the dirt or
spots which he might discover. [12]
The word for “beholding” implies more than a passing
glance, the man contemplates the reflection of
his face (see Matthew 7:3; Luke
his natural face. Revised
Version margin gives, as the literal rendering of the Greek, “the face of his
birth.” The phrase is unique and
obscure; no one has clearly shown what point James intended to make by speaking
of the man’s face as that “of his birth.”
The word for “birth” is translated by the R.V. “generation” or
“genealogy” in Matthew 1:1; “birth” or “generation” in Matthew 1:18; “birth” in
Luke 1:14. In James 3:6, in another very
obscure phrase, “wheel of genesis,” it is translated “nature” or
“birth.” These are the only places where
the word occurs in the New Testament.
The meaning perhaps is “the face a man is born with, with all its
natural defects.” Prof. Mayor, however,
explains genesis as “fleeting earthly existence,” and makes the phrase
“the face which belongs to this transitory life” contrasted with “the character
which is being here molded for eternity.”
[45]
WEB: for
he sees himself, and goes away, and immediately forgets what kind of man he
was.
Young’s: for he
did view himself, and hath gone away, and immediately he did forget of what
kind he was.
Conte (RC): and
after considering himself, he went away and promptly forgot what he had seen.
and goeth his way. [He] is like
the man who takes a careless passing glance at a metal mirror. He is in a hurry; he takes out his mirror,
looks for a moment to see if his appearance is all right, and the next moment
forgets all about it. Such is the mere
hearer of the word. He looks at the word
which, properly and devoutly used, would reveal his own self to him—looks at it
only for a moment, and forgets all about himself. [41]
and straightway forgetteth what manner of man he was. How many
are there who, when they sit under the word, are affected with their own
sinfulness, misery, and danger, acknowledge the evil of sin, and their need of
Christ; but, when their hearing is over, all is forgotten, convictions are
lost, good affections vanish, and pass away like the waters of a land-flood. [5]
WEB: But
he who looks into the perfect law of freedom, and continues, not being a hearer
who forgets, but a doer of the work, this man will be blessed in what he does.
Young’s: and he
who did look into the perfect law -- that of liberty, and did continue there,
this one -- not a forgetful hearer becoming, but a doer of work -- this one
shall be happy in his doing.
Conte (RC): But he
who gazes upon the perfect law of liberty, and who remains in it, is not a
forgetful hearer, but instead a doer of the work. He shall be blessed in what
he does.
looketh. The word
denotes careful looking, as of one stooping to look. [13]
That is, looketh deeply into it; as it were, immerses himself in it. [6]
See for its literal
use Mark 16:5; Luke 24:12, and for its spiritual application, “which things the
angels desire to look into,” in 1 Peter
into the perfect law
of liberty. The gospel, which gives
true freedom to the soul, and is a perfect rule of action. That it delivers the soul from the bondage of
the Mosaic law is also true, but that is a view not
discussed in the present epistle. [14]
The words appear at first to be wide and general, and to echo the language in which Psalmists and
others had spoken of “the law of the Eternal” (Psalm 19:7; 111:7; 119:1). On the other hand, we have to remember that
at the Council at which James presided, the law of Moses, as such, was
described as “a yoke” of bondage (Acts 15:10), even as St Paul spoke of it
(Galatians 5:1), and that our Lord had spoken of the Truth as that by which
alone men could be made “free indeed” (John 8:32). It follows from this, almost necessarily, that
St James speaks of the new Law, the spiritual code of ethics, which had
been proclaimed by Christ, and of which the Sermon on the Mount remains as the
great pattern and example. That Law was
characterized as giving to the soul freedom from the vices that enslave
it. To look into that Law and to
continue in it was to share the beatitudes with which it opened. That the writer was familiar with that Sermon
we shall see at well nigh every turn of the Epistle. [38]
the perfect law. Namely,
that of the gospel, termed a law, as being a rule of faith and practice,
obligatory upon all to whom it is made known, acquitting or condemning men,
(for by it they will be judged at the last day,) and determining our state for
ever: called a perfect law, 1st,
Because it is clear, concise, full, having no deficiency, and yet containing
nothing superfluous. 2d, Because of its
superiority to the law of Moses, which made no man perfect, either in respect
of justification or sanctification, Hebrews 7:10; whereas the gospel is
calculated to make men perfect in both respects. [47]
law of liberty. 1st, In
opposition to the ceremonial law, which was a yoke of bondage the Jews could
not bear, and from which it freed all that received it; Christ’s yoke being
easy, his burden light, and his commandments not grievous. 2d, Because it
delivers all true believers from the guilt of past sin, from the curse of the
law, and from the wrath of God. 3d, Because it rescues them from the power of sin and Satan, of
the world and the flesh, and from the slavery of their lusts and passions,
restoring the dominion of reason and conscience in their minds, which is true
liberty. 4th, Because it saves those, on
whom it has its designed influence, from all slavish fear of God, all
tormenting fear of death and hell, and the whole spirit of bondage. Observe, reader, he who receives the gospel
in faith, love, and new obedience, is free; he that does not is not
free, but a slave to sin, and a criminal before God. [47]
and continueth therein. Perseveres in the study, consideration,
and belief of it, and in obedience to it; see John 8:31. [47]
This becomes a
lifestyle characteristic, not an occasional aberration. [rw]
he being not a
forgetful hearer. This seems to be a reference to Deut.
4:9: “Only take heed to thyself, and
keep thy soul diligently, lest thou forget the things which thine
eyes have seen, and lest they depart from thy heart all the days of thy
life.” “He who studies and forgets is like
to a woman who brings forth children, and immediately buries them.” both R. Nathan. cap. 23.”
[18]
but a doer of the
work. The law is regarded as a mirror, with,
as it were, “magic” properties. Looking
into it, a man sees not only his actual self with all its defects, but the
ideal of Christian manhood. Studying the
vision, and seeking to realize the idea, he attains to blessing. Cf. 1 Corinthians 13:12. [45]
This man shall
be blessed in his deed. In “Pirkey Aboth,” cap. v. 14, it is said: “There are four kinds of men who visit the
synagogues, 1. He
who enters but does not work: 2. He who works but does not enter. 3. He
who enters and works. 4. He who neither enters nor works. The first two are indifferent characters; the
“third” is the righteous man; the “fourth” is wholly evil.” [18]
It will come to you in many ways. You have now honored God, and God will honor you. You will be ‘blessed’ when you are studying.—A light will be thrown upon God’s Word. It will become quite a new book to you; and the reading, or the listening, will be very different to what it used to be; not a thing to be done, but a thing to be enjoyed; a pleasure more than a duty. There will be a Presence. There will be a peaceful, restful state of mind. It will follow you in all the details of common life. [49]
In depth: In what sense a perfect law [10]? Nothing can be “added to it” to render it more
effectual: neither ceremonial nor moral
duties can at all improve Christ’s finished work (Gal. 5:2, 4). It will be utterly made void also, if any
thing be “taken from it.” The blood of
Christ, not any work of ours, must be regarded as “the price” of our redemption
(1 Pet.
Or:
James’s idea, I suppose, in that epithet, is not so much the
completeness of the code, or the loftiness and absoluteness of the ideal which
is set forth in the gospel, as the relation between the law and its doer. He is stating the same thought of which the
Psalmist of old time had caught a glimpse:
“The law of the Lord is perfect” because it “converts the soul.” That is to say, the weakness of all
commandment--whether it be the law of a nation, or the law of moral textbooks,
or the law of conscience, or of public opinion, or the like--the weakness of
all positive statute is that it stands there, over against a man, and points a
stony finger to the stony tables, “Thou shalt!” “Thou shalt
not!” but stretches out no hand to help us in keeping the commandment. But, says James, this law is
perfect--because it is more than law, and transcends the simple function of command. It not only tells us what to do, but it gives
us power to do it; and that is what men want. The world knows what it ought to do well
enough. There is no need for heaven to
be rent, and divine voices to come to tell men what is
right and wrong; they carry an all but absolutely sufficient guide as to that
within their own minds. But there is
need to bring them something which shall be more than commandment, which shall
be both law and power, both the exhibition of duty and the gift of capacity to
discharge it. [27]
WEB: If
anyone among you thinks himself to be religious while he doesn't bridle his
tongue, but deceives his heart, this man's religion is worthless.
Young’s: If any
one doth think to be religious among you, not bridling his tongue, but
deceiving his heart, of this one vain is the religion.
Conte (RC): But if
anyone considers himself to be religious, but he does not restrain his tongue,
but instead seduces his own heart: such a one’s religion is vanity.
That is, not seems
to others, but thinketh himself,
appears to himself to be religious. The
words denote the false opinion which a man has of himself; the false
estimate which he has formed of his religion.
[51]
seem to be
religious. Only here in New Testament,
and nowhere in classical Greek.
The kindred noun θρησκεία,
religion, occurs Acts 26:5; Col. 2:18; Jas.
1:26, 27; and means the ceremonial service of religion. Herodotus (ii., 37)
uses it of various observances practiced by the Egyptian priests, such as
wearing lined, circumcision, shaving, etc.
Hence the adjective here refers to a zealous and diligent performance of
religious services. [2]
In a vain religion
there is much of show, and affecting to seem religious in the eyes of
others. This, I think, is mentioned in a
manner that should fix our thought on the word seemeth. When men are more concerned to seem religious
than really to be so, it is a sign that their religion is but vain. Not that religion itself is a vain thing
(those do it a great deal of injustice who say, It is in vain to serve the Lord),
but it is possible for people to make it a vain thing, if they have only a form
of godliness, and not the power. [5]
and bridleth not his tongue. Does not regulate it
by the revealed will of God. [14]
But St. James has
thus far dilated only on the first part of his advice in James 1:19, “Let every man be swift to hear”; now he must enforce
the remaining clause, “slow to speak.” [46]
deceieveth his own heart. By thinking that he is pious, when he continues to cherish and
indulge a slanderous spirit. [14]
A Christian may
have, or rather cannot help having, the feeling that he is a religious man; and
so far well. But if such a one deceive his own heart, as confessedly he may, and give to
those around him the proof of his self-delusion in not curbing his tongue, vain
and useless is all his religious service.
Just as some mistakenly suppose there can be a religion of hearing
without acting, so others rest satisfied “in outward acts of worship, or
exactness of ritual.” “But,” remarks
Bishop Moberly on this passage, and his voice may win an audience where
another’s would not, “if a man think himself a true worshipper because he
conforms to outward services, while he lets his tongue loose in untruth or
unkindness or other unseemliness, he deceives himself.” The first mark of true religion is gentleness
of tongue, just as the contrary, blasphemy, is the most damning fault of all. Our Lord directly says, “By thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matthew
this man’s religion is vain. Of no value in
the sight of God. [51]
religious . . . relgion. ‘Religious’
and ‘religion’ are hardly the correct renderings. Both are, however, adopted in the Revised
Version without note. We have no terms
in our language to express the original; worshipper and worship is perhaps the
nearest approach. It is not internal
religion to which St. James alludes, but the manifestation of religion, the
service of God or religious worship. [51]
Or: These words may be best defined in the words
of Trench: “We have in ‘religious. . .
,’ the zealous and diligent performer of the divine offices, of the outward
service of God . . . ‘Religion’ is
predominantly the ceremonial service of religion, the external forms or body,
of which ‘godliness’ is the informing soul.”
“Religion’ here is not the inner life, but the external
manifestation. There is still a contrast
with the Jewish law. The “Divine
offices” of the Christian faith are not ceremonies of worship, but the acts of
a Christlike life.
[45]
Scrupulous
indeed were the “religious” contemporaries of James; they would not enter where
the image of Divus Cæsar
had its votive flame, while they were ceremonially clean for the keeping of
their passover—“they went not into the judgment hall
lest they should be defiled” (John 18:28).
But He whom there they cruelly sought to slay had told them before,
though in vain, “that which cometh out of the man, that defileth
the man” (Mark
WEB: Pure
religion and undefiled before our God and Father is this: to visit the
fatherless and widows in their affliction, and to keep oneself unstained by the
world.
Young’s: religion
pure and undefiled with the God and Father is this, to look after orphans and
widows in their tribulation--unspotted to keep himself from the world.
Conte (RC): This is
religion, clean and undefiled before God the Father: to visit orphans and
widows in their tribulations, and to keep yourself immaculate, apart from this
age.
James may use the
word pure, as a proper admonition to the Jews, who were generally mostly
solicitous to avoid legal uncleannesses, such
as were incurred by eating meats forbidden in their law as unclean, by touching
a dead body, etc. He therefore tells
them that the Christian religion is known by acts of charity, by visiting and
assisting widows, the fatherless, and such as are under afflictions, and in
general by keeping our consciences interiorly clean, unspotted, and “undefiled
from this world,” from the corrupt maxims and sinful practices so common in
this wicked word. [12]
Pure
religion and undefiled. Consists not merely in the
warmth of affection during the exercise of worship. [17]
He
describes religion by its fruits, and that on two
sides: first, that of love and mercy;
secondly, that of purity from worldly defilements. [14]
Pure and undefiled
may almost be regarded as synonymous terms, the one expressing the idea
positively, and the other negatively.
Not, as some arbitrarily think, ‘pure’ referring
to the inner, and ‘undefiled’ to the external life. [51]
They
required to be put on their guard against a sort of baptized Pharisaism, full of good profession, but barren of good
fruit. [19]
Before God and
the Father is this. The Father is added to express the relation
of God to us, as one of paternal love. [51]
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. [31]
to visit. James strikes a downright blow here at
ministry by proxy, or by mere gifts of money.
Pure and undefiled religion demands personal contact with the
world’s sorrow: to visit the
afflicted, and to visit them in their affliction. [2]
The Greek word
implies somewhat more than that which we commonly attach to the English; “to
care for,” “look after,” as in “God hath visited his
people” (Luke
the fatherless and
widows. As the Old Testament frequently
intimates, those usually most in need of sympathy and aid are orphans and
widows. But they are not the only persons
who make their appeal to our pity; James mentions them simply as types or
examples; but he declares that care for them constitutes a true religious ceremony, it is part of a real ritual. [7]
It
is very true, that Ignatius saith of some who maintained
opinions contrary to the grace of God come unto us, that
“they had no regard to charity, to the widow, and to the orphan, to the
oppressed, to those that were in bonds, to the hungry and thirsty.” [4]
in their
affliction [trouble, NKJV]. When they are having difficulties--showing
that more than a "courtesy visit" is envolved. I
know a man who cuts the grass of a neighbor who is too old to do it for
himself. This is "visiting" in
the sense that James is talking about. [rw]
and to keep himself. "Charity" is never a substitute for
personal integrity. The two are expected
to coexist at the same time in the same person.
[rw]
unspotted. It is no easy
task, the result of one passionate look to heaven, the answer to one
heartrending cry for help. It is a daily battle beginning with the morning
light, ceasing only for a time when sleep has hushed the tempting voices and
lulled the passions to their rest.
Sometimes there is an onslaught of almost resistless fury, sometimes the
deadly stillness of a dangerous ambush. And still the fight must continue till
the last sleep come and the spirit return unto God Who gave it. But we are not alone in the fight. There is the all-prevailing intercession of
the Son before the throne of the Father.
[49]
from the world. From all
the enticements to sin which the world offers.
[14]
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IN THIS STUDY:
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4 Daniel
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5 Matthew
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6 Rev. Dr
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7 Charles
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8 Joh. Ed. Huther, Th. D., Critical
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9 Professor
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10 Charles
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11 Rev. S.
T. Bloomfield, M.A. Recensio
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[
12 George
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13 Howard
Crosby, D.D. New
Testament, With Brief Explanatory Notes. New
14 Anonymous [Justin
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16 Orello Cone, D.D. International Handbooks to the N.T. Vol. 3:
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19 Donald
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38
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48 William B. Godbey. Commentary on the New
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