Jacob, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Diaspora: Greetings.
KJV
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
Commentary
Commentary
After the inscription and salutation
( ver. 1 )
Christians are taught how to conduct themselves when under the cross.
Several graces and duties are recommended; and those who endure their
trials and afflictions as the apostle here directs are pronounced
blessed and are assured of a glorious reward, ver. 2-12 .
But those sins which bring sufferings, or the weakness and faults men
are chargeable with under them, are by no means to be imputed to God,
who cannot be the author of sin, but is the author of all good, ver. 13-18 .
All passion, and rash anger, and vile affections, ought to be
suppressed. The word of God should be made our chief study: and what we
hear and know of it we must take care to practise, otherwise our
religion will prove but a vain thing. To this is added an account
wherein pure religion consists, ver. 19-27 .
1 James, a servant of God and of the Lord Jesus Christ, to the
twelve tribes which are scattered abroad, greeting.
We have here the inscription of this epistle, which consists of three
principal parts.
I. The character by which our author desires to be known: James, a
servant of God, and of the Lord Jesus Christ. Though he was a
prime-minister in Christ's kingdom, yet he styles himself only a
servant. Note hence, Those who are highest in office or attainments in
the church of Christ are but servants. They should not therefore act as
masters, but as ministers. Further, Though James is called by the
evangelist the brother of our Lord, yet it was his glory to
serve Christ in the spirit, rather than to boast of his being akin
according to the flesh. Hence let us learn to prize this title above
all others in the world-- the servants of God and of Christ. Again, it is to be observed that James professes himself a servant
of God and of the Lord Jesus Christ; to teach us that in all
services we should have an eye to the Son as well as the Father. We
cannot acceptably serve the Father, unless we are also servants of the
Son. God will have all men to honour the Son as they honour the
Father ( John v. 23 ),
looking for acceptance in Christ and assistance from him, and yielding
all obedience to him, thus confessing that Jesus Christ is Lord, to
the glory of God the Father.
II. The apostle here mentions the condition of those to whom he writes: The twelve tribes which are scattered abroad. Some understand
this of the dispersion upon the persecution of Stephen, Acts viii .
But that only reached to Judea and Samaria. Others by the Jews of the
dispersion understand those who were in Assyria, Babylon, Egypt, and
other kingdoms into which their wars had driven them. The greatest part
indeed of ten of the twelve tribes were lost in captivity; but yet some
of every tribe were preserved and they are still honoured with the
ancient style of twelve tribes. These however were scattered and
dispersed.
1. They were dispersed in mercy. Having the scriptures of the Old
Testament, the providence of God so ordered it that they were scattered
in several countries for the diffusing of the light of divine
revelation.
2. They began now to be scattered in wrath. The Jewish nation was
crumbling into parties and factions, and many were forced to leave
their own country, as having now grown too hot for them. Even good
people among them shared in the common calamity.
3. These Jews of the dispersion were those who had embraced the
Christian faith. They were persecuted and forced to seek for shelter in
other countries, the Gentiles being kinder to Christians than the Jews
were. Note here, It is often the lot even of God's own tribes to be
scattered abroad. The gathering day is reserved for the end of time;
when all the dispersed children of God shall be gathered together to
Christ their head. In the mean time, while God's tribes are scattered
abroad, he will send to look after them. Here is an apostle writing to
the scattered; an epistle from God to them, when driven away from his
temple, and seemingly neglected by him. Apply here that of the prophet
Ezekiel, Thus saith the Lord God, Although I have cast them far off
among the heathen, and although I have scattered them among the
countries, yet will I be to them as a little sanctuary in the countries
where they shall come, Ezek. xi. 16 .
God has a particular care of his outcasts. Let my outcasts dwell
with thee, Moab, Isa. xvi. 3, 4 .
God's tribes may be scattered; therefore we should not value ourselves
too much on outward privileges. And, on the other hand, we should not
despond and think ourselves rejected, under outward calamities, because
God remembers and sends comfort to his scattered people.
III. James here shows the respect he had even for the dispersed: greeting, saluting them, wishing peace and salvation to them.
True Christians should not be the less valued for their hardships. It
was the desire of this apostle's heart that those who were scattered
might be comforted--that they might do well and fare well, and be
enabled to rejoice even in their distresses. God's people have reason
to rejoice in all places, and at all times; as will abundantly appear
from what follows.
2 My brethren, count it all joy when ye fall into divers
temptations;
3 Knowing this, that the trying of your faith worketh
patience.
4 But let patience have her perfect work, that ye may be
perfect and entire, wanting nothing.
5 If any of you lack wisdom, let him ask of God, that giveth to
all men liberally, and upbraideth not; and it shall be given
him.
6 But let him ask in faith, nothing wavering. For he that
wavereth is like a wave of the sea driven with the wind and
tossed.
7 For let not that man think that he shall receive any thing of
the Lord.
8 A double minded man is unstable in all his ways.
9 Let the brother of low degree rejoice in that he is exalted:
10 But the rich, in that he is made low: because as the flower
of the grass he shall pass away.
11 For the sun is no sooner risen with a burning heat, but it
withereth the grass, and the flower thereof falleth, and the
grace of the fashion of it perisheth: so also shall the rich man
fade away in his ways.
12 Blessed is the man that endureth temptation: for when he
is tried, he shall receive the crown of life, which the Lord hath
promised to them that love him.
We now come to consider the matter of this epistle. In this paragraph
we have the following things to be observed:--
I. The suffering state of Christians in this world is represented, and
that in a very instructive manner, if we attend to what is plainly and
necessarily implied, together with what is fully expressed.
1. It is implied that troubles and afflictions may be the lot of the
best Christians, even of those who have the most reason to think and
hope well of themselves. Such as have a title to the greatest joy may
yet endure very grievous afflictions. As good people are liable to be
scattered, they must not think it strange if they meet with troubles.
2. These outward afflictions and troubles are temptations to them. The
devil endeavours by sufferings and crosses to draw men to sin and to
deter them from duty, or unfit them for it; but, as our afflictions are
in God's hand, they are intended for the trial and improvement of our
graces. The gold is put into the furnace, that it may be purified.
3. These temptations may be numerous and various: Divers
temptations, as the apostle speaks. Our trials may be of many and
different kinds, and therefore we have need to put on the whole armour
of God. We must be armed on every side, because temptations lie on all
sides.
4. The trials of a good man are such as he does not create to himself,
nor sinfully pull upon himself; but they are such as he is said to fall
into. And for this reason they are the better borne by him.
II. The graces and duties of a state of trial and affliction are here
pointed out to us. Could we attend to these things, and grow in them as
we should do, how good would it be for us to be afflicted!
1. One Christian grace to be exercised is joy: Count it all joy, v. 2 .
We must not sink into a sad and disconsolate frame of mind, which would
make us faint under our trials; but must endeavour to keep our spirits
dilated and enlarged, the better to take in a true sense of our case,
and with greater advantage to set ourselves to make the best of it.
Philosophy may instruct men to be calm under their troubles; but
Christianity teaches them to be joyful, because such exercises proceed
from love and not fury in God. In them we are conformable to Christ our
head, and they become marks of our adoption. By suffering in the ways
of righteousness, we are serving the interests of our Lord's kingdom
among men, and edifying the body of Christ; and our trials will
brighten our graces now and our crown at last. Therefore there is
reason to count it all joy when trials and difficulties become our lot
in the way of our duty. And this is not purely a New-Testament paradox,
but even in Job's time it was said, Behold, happy is the man whom
God correcteth. There is the more reason for joy in afflictions if
we consider the other graces that are promoted by them.
2. Faith is a grace that one expression supposes and another expressly
requires: Knowing this, that the trial of your faith, v. 3 ;
and then in v. 6 , Let him ask in faith. There must be a sound believing of the
great truths of Christianity, and a resolute cleaving to them, in times
of trial. That faith which is spoken of here as tried by afflictions
consists in a belief of the power, and word, and promise of God, and in
fidelity and constancy to the Lord Jesus.
3. There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering
graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom. v. 3 .
Now, to exercise Christian patience aright, we must,
(1.) Let it work. It is not a stupid, but an active thing. Stoical
apathy and Christian patience are very different: by the one men
become, in some measure, insensible of their afflictions; but by the
other they become triumphant in and over them. Let us take care, in
times of trial, that patience and not passion, be set at work in us;
whatever is said or done, let patience have the saying and doing of it:
let us not allow the indulging of our passions to hinder the operation
and noble effects of patience; let us give it leave to work, and it
will work wonders in a time of trouble.
(2.) We must let it have its perfect work. Do nothing to limit it nor
to weaken it; but let it have its full scope: if one affliction come
upon the heels of another, and a train of them are drawn upon us, yet
let patience go on till its work is perfected. When we bear all that
God appoints, and as long as he appoints, and with a humble obedient
eye to him, and when we not only bear troubles, but rejoice in them,
then patience hath its perfect work.
(3.) When the work of patience is complete, then the Christian is
entire, and nothing will be wanting: it will furnish us with all that
is necessary for our Christian race and warfare, and will enable us to
persevere to the end, and then its work will be ended, and crowned with
glory. After we have abounded in other graces, we have need of
patience, Heb. x. 36 .
But let patience have its perfect work, and we shall be perfect and
entire, wanting nothing.
4. Prayer is a duty recommended also to suffering Christians; and here
the apostle shows,
(1.) What we ought more especially to pray for--wisdom: If any lack
wisdom, let him ask of God. We should not pray so much for the
removal of an affliction as for wisdom to make a right use of it. And
who is there that does not want wisdom under any great trials or
exercises to guide him in his judging of things, in the government of
his own spirit and temper, and in the management of his affairs? To be
wise in trying times is a special gift of God, and to him we must seek
for it.
(2.) In what way this is to be obtained--upon our petitioning or asking
for it. Let the foolish become beggars at the throne of grace, and they
are in a fair way to be wise. It is not said, "Let such ask of man,"
no, not of any man, but, "Let him ask of God," who made him, and gave
him his understanding and reasonable powers at first, of him in whom
are all the treasures of wisdom and knowledge. Let us confess our want
of wisdom to God and daily ask it of him.
(3.) We have the greatest encouragement to do this: he giveth to all
men liberally, and upbraideth not. Yea, it is expressly promised
that it shall be given, v. 5 .
Here is something in answer to every discouraging turn of the mind,
when we go to God, under a sense of our own weakness and folly, to ask
for wisdom. He to whom we are sent, we are sure, has it to give: and he
is of a giving disposition, inclined to bestow this upon those who ask.
Nor is there any fear of his favours being limited to some in this
case, so as to exclude others, or any humble petitioning soul; for he gives to all men. If you should say you want a great deal of
wisdom, a small portion will not serve your turn, the apostle affirms,
he gives liberally; and lest you should be afraid of going to
him unseasonably, or being put to shame for your folly, it is added, he upbraideth not. Ask when you will, and as often as you will, you
will meet with no upbraidings. And if, after all, any should say, "This
may be the case with some, but I fear I shall not succeed so well in my
seeking for wisdom as some others may," let such consider how
particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be
had for asking, and they will not pray to God for it. But,
(4.) There is one thing necessary to be observed in our asking, namely,
that we do it with a believing, steady mind: Let him ask in faith,
nothing wavering, v. 6 .
The promise above is very sure, taking this proviso along with us;
wisdom shall be given to those who ask it of God, provided they believe
that God is able to make the simple wise, and is faithful to make good
his word to those who apply to him. This was the condition Christ
insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no
wavering, no staggering at the promise of God through unbelief, or
through a sense of any disadvantages that lie on our own part. Here
therefore we see,
5. That oneness, and sincerity of intention, and a steadiness of mind,
constitute another duty required under affliction: He that wavereth
is like a wave of the sea, driven with the wind, and tossed. To be
sometimes lifted up by faith, and then thrown down again by distrust--to
mount sometimes towards the heavens, with an intention to secure glory,
and honour, and immortality, and then to sink again in seeking the ease
of the body, or the enjoyments of this world--this is very fitly and
elegantly compared to a wave of the sea, that rises and falls, swells
and sinks, just as the wind tosses it higher or lower, that way or
this. A mind that has but one single and prevailing regard to its
spiritual and eternal interest, and that keeps steady in its purposes
for God, will grow wise by afflictions, will continue fervent in its
devotions, and will be superior to all trials and oppositions. Now, for
the cure of a wavering spirit and a weak faith, the apostle shows the
ill effects of these,
(1.) In that the success of prayer is spoiled hereby: Let not that
man think that he shall receive any thing of the Lord, v. 7 .
Such a distrustful, shifting, unsettled person is not likely to value a
favour from God as he should do, and therefore cannot expect to receive
it. In asking for divine and heavenly wisdom we are never likely to
prevail if we have not a heart to prize it above rubies, and the
greatest things in this world.
(2.) A wavering faith and spirit has a bad influence upon our
conversations. A double-minded man is unstable in all his ways, v. 8 .
When our faith and spirits rise and fall with second causes, there will
be great unsteadiness in all our conversation and actions. This may
sometimes expose men to contempt in the world; but it is certain that
such ways cannot please God nor procure any good for us in the end.
While we have but one God to trust to, we have but one God to be
governed by, and this should keep us even and steady. He that is
unstable as water shall not excel. Hereupon,
III. The holy humble temper of a Christian, both in advancement and
debasement, is described: and both poor and rich are directed on what
grounds to build their joy and comfort, v. 9-11 .
Here we may observe,
1. Those of low degree are to be looked upon as brethren: Let the
brother of low degree, &c. Poverty does not destroy the relation
among Christians.
2. Good Christians may be rich in the world, v. 10 .
Grace and wealth are not wholly inconsistent. Abraham, the father of
the faithful, was rich in silver and gold.
3. Both these are allowed to rejoice. No condition of lie puts us out
of a capacity of rejoicing in God. If we do not rejoice in him always,
it is our own fault. Those of low degree may rejoice, if they are
exalted to be rich in faith and heirs of the kingdom of God (as Dr.
Whitby explains this place); and the rich may rejoice in humbling
providences, as they produce a lowly and humble disposition of mind,
which is highly valuable in the sight of God. Where any are made poor
for righteousness' sake, their very poverty is their exaltation. It is
an honour to be dishonoured for the sake of Christ. To you it is
given to suffer, Phil. i. 29 .
All who are brought low, and made lowly by grace, may rejoice in the
prospect of their exaltation at the last in heaven.
4. Observe what reason rich people have, notwithstanding their riches,
to be humble and low in their own eyes, because both they and their
riches are passing away: As the flower of the grass he shall pass
away. He, and his wealth with him, v. 11 . For the sun has no sooner risen with a burning heat than it
withereth the grass. Note hence, Worldly wealth is a withering
thing. Riches are too uncertain (says Mr. Baxter on this place), too
inconsiderable things to make any great or just alteration in our
minds. As a flower fades before the heat of the scorching sun, so
shall the rich man fade away in his ways. His projects, counsels,
and managements for this world, are called his ways; in these he
shall fade away. For this reason let him that is rich rejoice,
not so much in the providence of God, that makes him rich, as in the
grace of God, that makes and keeps him humble; and in those trials and
exercises that teach him to seek his felicity in and from God, and not
from these perishing enjoyments.
IV. A blessing is pronounced on those who endure their exercises and
trials, as here directed: Blessed is the man that endureth
temptation, v. 12 .
Observe,
1. It is not the man who suffers only that is blessed, but he who
endures, who with patience and constancy goes through all difficulties
in the way of his duty.
2. Afflictions cannot make us miserable, if it be not our own fault. A
blessing may arise from them, and we may be blessed in them. They are
so far from taking away a good man's felicity that they really increase
it.
3. Sufferings and temptations are the way to eternal blessedness: When he is tried, he shall receive the crown of life, dokimos genomenos -- when he is approved, when his
graces are found to be true and of the highest worth (so metals are
tried as to their excellency by the fire), and when his integrity is
manifested, and all is approved of the great Judge. Note hence, To be
approved of God is the great aim of a Christian in all his trials; and
it will be his blessedness at last, when he shall receive the crown of
life. The tried Christian shall be a crowned one: and the crown he
shall wear will be a crown of life. It will be life and bliss to him,
and will last for ever. We only bear the cross for a while, but we
shall wear the crown to eternity.
4. This blessedness, involved in a crown of life, is a promised thing
to the righteous sufferer. It is therefore what we may most surely
depend upon: for, when heaven and earth shall pass away, this word of
God shall not fail of being fulfilled. But withal let us take notice
that our future reward comes, not as a debt, but by a gracious promise.
5. Our enduring temptations must be from a principle of love to God
and to our Lord Jesus Christ, otherwise we are not interested in this
promise: The Lord hath promised to those that love him. Paul
supposes that a man may for some point of religion even give his
body to be burnt, and yet not be pleasing to God, nor regarded by
him, because of his want of charity, or a prevailing sincere love to
God and man, 1 Cor. xiii. 3 .
6. The crown of life is promised not only to great and eminent saints,
but to all those who have the love of God reigning in their hearts.
Every soul that truly loves God shall have its trials in this world
fully recompensed in that world above where love is made
perfect.
13 Let no man say when he is tempted, I am tempted of God: for
God cannot be tempted with evil, neither tempteth he any man:
14 But every man is tempted, when he is drawn away of his own
lust, and enticed.
15 Then when lust hath conceived, it bringeth forth sin: and
sin, when it is finished, bringeth forth death.
16 Do not err, my beloved brethren.
17 Every good gift and every perfect gift is from above, and
cometh down from the Father of lights, with whom is no
variableness, neither shadow of turning.
18 Of his own will begat he us with the word of truth, that we
should be a kind of firstfruits of his creatures.
I. We are here taught that God is not the author of any man's sin.
Whoever they are who raise persecutions against men, and whatever
injustice and sin they may be guilty of in proceeding against them, God
is not to be charged with it. And, whatever sins good men may
themselves be provoked to by their exercises and afflictions, God is
not the cause of them. It seems to be here supposed that some
professors might fall in the hour of temptation, that the rod resting
upon them might carry some into ill courses, and make them put forth
their hands unto iniquity. But though this should be the case, and
though such delinquents should attempt to lay their fault on God, yet
the blame of their misconduct must lie entirely upon themselves. For,
1. There is nothing in the nature of God that they can lay the blame
upon: Let no man say, when he is tempted to take any evil
course, or do any evil thing, I am tempted of God; for God cannot be
tempted with evil. All moral evil is owing to some disorder in the
being that is chargeable with it, to a want of wisdom, or of power, or
of decorum and purity in the will. But who can impeach the holy God
with the want of these, which are his very essence? No exigence of
affairs can ever tempt him to dishonour or deny himself, and therefore
he cannot be tempted with evil.
2. There is nothing in the providential dispensations of God that the
blame of any man's sin can be laid upon
( v. 13 ): Neither tempteth he any man. As God cannot be tempted with evil
himself, so neither can he be a tempter of others. He cannot be a
promoter of what is repugnant to his nature. The carnal mind is willing
to charge its own sins on God. There is something hereditary in this.
Our first father Adam tells God, The woman thou gavest me tempted me, thereby, in effect, throwing the blame upon God, for giving
him the tempter. Let no man speak thus. It is very bad to sin; but is
much worse, when we have done amiss, to charge it upon God, and say it
was owing to him. Those who lay the blame of their sins either upon
their constitution or upon their condition in the world, or who pretend
they are under a fatal necessity of sinning, wrong God, as if he were
the author of sin. Afflictions, as sent by God, are designed to draw
out our graces, but not our corruptions.
II. We are taught where the true cause of evil lies, and where the
blame ought to be laid
( v. 14 ): Every man is tempted (in an ill sense) when he is drawn away
of his own lust, and enticed. In other scriptures the devil is
called the tempter, and other things may sometimes concur to
tempt us; but neither the devil nor any other person or thing is to be
blamed so as to excuse ourselves; for the true original of evil and
temptation is in our own hearts. The combustible matter is in us,
though the flame may be blown up by some outward causes. And therefore, if thou scornest, thou alone shalt bear it, Prov. ix. 12 .
Observe here,
1. The method of sin in its proceeding. First it draws away, then
entices. As holiness consists of two parts--forsaking that which is
evil and cleaving to that which is good, so these two things, reversed,
are the two parts of sin. The heart is carried from that which is good,
and enticed to cleave to that which is evil. It is first by corrupt
inclinations, or by lusting after and coveting some sensual or worldly
thing, estranged from the life of God, and then by degrees fixed in a
course of sin.
2. We may observe hence the power and policy of sin. The word here
rendered drawn away signifies a being forcibly haled or
compelled. The word translated enticed signifies being wheedled
and beguiled by allurements and deceitful representations of things, exelkomenos kai deleazomenos. There is a great deal of
violence done to conscience and to the mind by the power of corruption:
and there is a great deal of cunning and deceit and flattery in sin to
gain us to its interests. The force and power of sin could never
prevail, were it not for its cunning and guile. Sinners who perish are
wheedled and flattered to their own destruction. And this will justify
God for ever in their damnation, that they destroyed themselves. Their
sin lies at their own door, and therefore their blood will lie upon
their own heads.
3. The success of corruption in the heart
( v. 15 ): Then, when lust hath conceived, it bringeth forth sin; that is,
sin being allowed to excite desires in us, it will son ripen those
desires into consent, and then it is said to have conceived. The
sin truly exists, though it be but in embryo. And, when it has grown
it its full size in the mind, it is then brought forth in actual
execution. Stop the beginnings of sin therefore, or else all the evils
it produces must be wholly charged upon us.
4. The final issue of sin, and how it ends: Sin, when it is
finished, bringeth forth death. After sin is brought forth in
actual commissions, the finishing of it (as Dr. Manton
observes) is its being strengthened by frequent acts and settled into a
habit. And, when the iniquities of men are thus filled up, death is
brought forth. There is a death upon the soul, and death comes upon
the body. And, besides death spiritual and temporal, the wages of sin
is eternal death too. Let sin therefore be repented of and forsaken,
before it be finished. Why will you die, O house of Israel! Ezek. xxxiii. 11 .
God has no pleasure in your death, as he has no hand in your sin; but
both sin and misery are owing to yourselves. Your own hearts' lusts and
corruptions are your tempters; and when by degrees they have carried
you off from God, and finished the power and dominion of sin in you,
then they will prove your destroyers.
III. 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, v. 16, 17 .
We should take particular care not to err in our conceptions of God:
" Do not err, my beloved brethren, me
lanasthe -- do not wander, that is, from the word of God,
and the accounts of him you have there. Do not stray into erroneous
opinions, and go off from the standard of truth, the things which you
have received from the Lord Jesus and by the direction of his Spirit."
The loose opinions of Sinon, and the Nicolaitans (from whom the
Gnostics, a most sensual corrupt set of people, arose afterwards), may
perhaps, by the apostle here, be more especially cautioned against.
Those who are disposed to look into these may consult the first book of
Irenæus against heresies. Let corrupt men run into what notions
they will, the truth, as it is in Jesus, stands thus: That God is not,
cannot be, the author and patronizer of any thing that is evil; but
must be acknowledged as the cause and spring of every thing that is
good: Every good and every perfect gift is from above, and cometh
down from the Father of lights, v. 17 .
Here observe,
1. God is the Father of lights. The visible light of the sun and the
heavenly bodies is from him. He said, Let there be light, and there
was light. Thus God is at once represented as the Creator of the
sun and in some respects compared to it. "As the sun is the same in its
nature and influences, though the earth and clouds, oft interposing,
make it seem to us as varying, by its rising and setting, and by its
different appearances, or entire withdrawment, when the change is not
in it; so God is unchangeable, and our changes and shadows are not from
any mutability or shadowy alterations in him, but from
ourselves."-- Baxter. The Father of lights, with whom there is
no variableness, neither shadow of turning. What the sun is in
nature, God is in grace, providence, and glory; aye, and infinitely
more. For,
2. Every good gift is from him. As the Father of lights, he gives the
light of reason. The inspiration of the Almighty giveth
understanding, Job xxxii. 8 .
He gives also the light of learning: Solomon's wisdom in the knowledge
of nature, in the arts of government, and in all his improvements, is
ascribed to God. The light of divine revelation is more immediately
from above. The light of faith, purity, and all manner of consolation
is from him. So that we have nothing good but what we receive from God,
as there is no evil or sin in us, or done by us, but what is owing to
ourselves. We must own God as the author of all the powers and
perfections that are in the creature, and the giver of all the benefits
which we have in and by those powers and perfections: but none of their
darknesses, their imperfections, or their ill actions are to be charged
on the Father of lights; from him proceeds every good and perfect gift,
both pertaining to this life and that which is to come.
3. As every good gift is from God, so particularly the renovation of
our natures, our regeneration, and all the holy happy consequences of
it, must be ascribed to him
( v. 18 ): Of his own will begat he us with the word of truth. Here let us
take notice,
(1.) A true Christian is a creature begotten anew. He becomes as
different a person from what he was before the renewing influences of
divine grace as if he were formed over again, and born afresh.
(2.) The original of this good work is here declared: it is of God's
own will; not by our skill or power; not from any good foreseen in us,
or done by us, but purely from the good-will and grace of God.
(3.) The means whereby this is affected are pointed out: the word of
truth, that is, the gospel, as Paul expresses it more plainly, 1 Cor. iv. 15 , I have begotten you in Jesus Christ through the gospel. This
gospel in indeed a word of truth, or else it could never produce such
real, such lasting, such great and noble effects. We may rely upon it,
and venture our immortal souls upon it. And we shall find it a means of
our sanctification as it is a word of truth, John xvii. 17 .
(4.) The end and design of God's giving renewing grace is here laid
down: That we should be a kind of first-fruits of his
creatures --that we should be God's portion and treasure, and a more
peculiar property to him, as the first-fruits were; and that we should
become holy to the Lord, as the first-fruits were consecrated to him.
Christ is the first-fruits of Christians, Christians are the
first-fruits of creatures.
19 Wherefore, my beloved brethren, let every man be swift to
hear, slow to speak, slow to wrath:
20 For the wrath of man worketh not the righteousness of God.
21 Wherefore lay apart all filthiness and superfluity of
naughtiness, and receive with meekness the engrafted word, which
is able to save your souls.
22 But be ye doers of the word, and not hearers only, deceiving
your own selves.
23 For if any be a hearer of the word, and not a doer, he is
like unto a man beholding his natural face in a glass:
24 For he beholdeth himself, and goeth his way, and straightway
forgetteth what manner of man he was.
25 But whoso looketh into the perfect law of liberty, and
continueth therein, he being not a forgetful hearer, but a doer
of the work, this man shall be blessed in his deed.
26 If any man among you seem to be religious, and bridleth not
his tongue, but deceiveth his own heart, this man's religion is vain.
27 Pure religion and undefiled before God and the Father is
this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
I. To restrain the workings of passion. This lesson we should learn
under afflictions; and this we shall learn if we are indeed begotten
again by the word of truth. For thus the connection stands--An angry and
hasty spirit is soon provoked to ill things by afflictions, and errors
and ill opinions become prevalent through the workings of our own vile
and vain affections; but the renewing grace of God and the word of the
gospel teach us to subdue these: Wherefore, my beloved brethren, let
every man be swift to hear, slow to speak, slow to wrath, v. 19 .
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 hear God's word, and
apply our minds to understand it, than to speak according to our own
fancies or the opinions of men, and to run into heat and passion
thereupon. Let not such errors as that of God's being the occasion of
men's sin ever be hastily, much less angrily, mentioned by you (and so
as to other errors); but be ready to hear and consider what God's word
teaches in all such cases.
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
the, 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, in those times of trial, were running into among
themselves: and so this 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. As this epistle is designed to correct a
variety of disorders that existed among Christians, these words, swift to hear, slow to speak, slow to wrath, may be very well
interpreted according to this last explication. And we may further
observe from them that, if men would govern their tongues, they must
govern their passions. When Moses's spirit was provoked, he spoke
unadvisedly with his lips. If we would be slow to speak, we must be
slow to wrath.
II. A very good reason is given for suppressing: For the wrath of
man worketh not the righteousness of God, v. 20 .
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. ix. 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 clamour cried, Hear me! 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 or his cause.
This passion must especially be watched against when we are hearing the
word of God. See 1 Pet. ii. 1, 2 .
III. We are called upon to suppress other corrupt affections, as well
as rash anger: Lay aside all filthiness and superfluity of
naughtiness, v. 21 .
The word here translated filthiness signifies those lusts which
have the greatest turpitude and sensuality in them; and the words
rendered superfluity of naughtiness may be understood of the
overflowings of malice or any other spiritual wickednesses. Hereby we
are taught, as Christians, to watch against, and lay aside, not only
those more gross and fleshly dispositions and affections which
denominate a person filthy, but all the disorders of a corrupt heart,
which would prejudice it against the word and ways of God. Observe,
1. Sin is a defiling thing; it is called filthiness itself.
2. There is abundance of that which is evil in us, to be watched
against; there is superfluity of naughtiness. 3. It is not enough to restrain evil affections, but they must be
cast from us, or laid apart. Isa. xxx. 22 , Thou shalt cast them away as a menstruous cloth; thou shalt say, Get
you hence. 4. This must extend not only to outward sins, and greater abominations,
but to all sin of thought and affection as well as speech and practice; pasan rhyparian -- all filthiness, every thing that
is corrupt and sinful.
5. Observe, from the foregoing parts of this chapter, the laying aside
of all filthiness is what a time of temptation and affliction calls
for, and is necessary to the avoiding of error, and the right receiving
and improving of the word of truth: for,
IV. We are here fully, though briefly, instructed concerning hearing
the word of God.
1. We are required to prepare ourselves for it
( v. 21 ),
to get rid of every corrupt affection and of every prejudice and
prepossession, and to lay aside those sins which pervert the judgment
and blind the mind. All the filthiness and superfluity of
naughtiness, before explained, must, in an especial manner, be
subdued and cast off, by all such as attend on the word of the
gospel.
2. We are directed how to hear it: Receive with meekness the
engrafted word, which is able to save your souls. (1.) 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.
(2.) We must therefore yield ourselves to the word of God, with most
submissive, humble, and tractable tempers: this is to receive it
with meekness. Being willing to hear of our faults, and taking it
not only patiently, but thankfully, desiring also to be molded and
formed by the doctrines and precepts of the gospel.
(3.) In all our hearing we should aim at the salvation of our souls. It
is the design of the word of God to make us wise to salvation; and
those who propose any meaner or lower ends to themselves in attending
upon it dishonour the gospel and disappoint their souls. We should come
to the word of God (both to read it and hear it), as those who know it
is the power of God unto salvation to every one that believeth, Rom. i. 16 .
3. We are taught what is to be done after hearing
( v. 22 ): But be you doers of the word, and not hearers only, deceiving your
own selves. Observe here,
(1.) 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
hearing, it would never bring us to heaven. Therefore the apostle
insists much upon it (and, without doubt, it is indispensably
necessary) that we practice what we hear. "There must be inward
practice by meditation, and outward practice in true obedience." Baxter. It is not enough to remember what we hear, and to be
able to repeat it, and to give testimony to it, and commend it, and
write it, and preserve what we have written; that which all this is in
order to, and which crowns the rest, is that we be doers of the word.
Observe,
(2.) Bare hearers are self-deceivers; the original word, paralogizomenoi, signifies men's arguing sophistically to
themselves; their reasoning is manifestly deceitful and false when they
would make one part of their work discharge them from the obligation
they lie under to another, or persuade themselves that filling their
heads with notions is sufficient, though their hearts be empty of good
affections and resolutions, and their lives fruitless of good works.
Self-deceit will be found the worst deceit at last.
4. The apostle shows what is the proper use of the word of God, who
they are that do not use it as they ought, and who they are that do
make a right use of it, v. 23-25 .
Let us consider each of these distinctly.
(1.) The use we are to make of God's word may be learnt from its being
compared to a glass, in which a man may behold his natural face. As a looking-glass shows us the spots and defilements upon our faces,
that they may be remedied and washed off, so the word of God shows us
our sins, that we may repent of them and get them pardoned; it shows us
what is amiss, that it may be amended. There are glasses that will
flatter people; but that which is truly the word of God is no
flattering glass. If you flatter yourselves, it is your own fault; the truth, as it is in Jesus, flatters no man. Let the word of
truth be carefully attended to, and it will set before you the
corruption of your nature, the disorders of your hearts and lives; it
will tell you plainly what you are. Paul describes himself as in
sensible of the corruption of his nature till he saw himself in the
glass of the law
( Rom. vii. 9 ):
" I was alive without the law; that is, I took all to be right
with me, and thought myself not only clean, but, compared with the
generality of the world, beautiful too; but when the commandment
came, when the glass of the law was set before me, then sin
revived, and I died --then I saw my spots and deformities, and
discovered that amiss in myself which before I was not aware of; and
such was the power of the law, and of sin, that I then perceived myself
in a state of death and condemnation." Thus, when we attend to the
word of God, so as to see ourselves, our true state and condition,
to rectify what is amiss, and to form and dress ourselves anew by the
glass of God's word, this is to make a proper use of it.
(2.) We have here an account of those who do not use this glass of the
word as they ought: He that beholds himself, and goes his way, and
straightway forgets what manner of man he was, v. 24 .
This is the true description of one who hears the word of God and does
it not. 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: he straightway
forgets. "The word of God (as Dr. Manton speaks) discovers how we
may do away our sins, and deck and attire our souls with the
righteousness of Jesus Christ. Maculæ sunt peccata, quæ
ostendit lex; aqua est sanguis Christi, quem ostendit evangelium--Our
sins are the spots which the law discovers; Christ's blood is the laver
which the gospel shows. " But in vain do we hear God's word, and
look into the gospel glass, if we go away, and forget our spots,
instead of washing them off, and forget our remedy, instead of applying
to it. This is the case of those who do not hear the word as they
ought.
(3.) Those also are described, and pronounced blessed, who hear aright,
and who use the glass of God's word as they should do
( v. 25 ): Whoso looketh into the perfect law of liberty, and continueth
therein, &c. Observe here,
[1.] The gospel is a law of liberty, or, as Mr. Baxter expresses it, of liberation, giving us deliverance from the Jewish law, and
from sin and guilt, and wrath and death. The ceremonial law was a yoke
of bondage; the gospel of Christ is a law of liberty.
[2.] It is a perfect law; nothing can be added to it.
[3.] In hearing the word, we look into this perfect law; we consult it
for counsel and direction; we look into it, that we may thence take our
measures.
[4.] Then only do we look into the law of liberty as we should when we continue therein --"when we dwell in the study of it, till it
turn to a spiritual life, engrafted and digested in us"
( Baxter )--when we are not forgetful of it, but practice it as
our work and business, set it always before our eyes, and make it the
constant rule of our conversation and behaviour, and model the temper
of our minds by it.
[5.] Those who thus do, and continue in the law and word of God, are, and shall be, blessed in their deed; blessed in all their
ways, according to the first psalm, to which, some think, James
here alludes. He that meditates in the law of God, and walks
according to it, the psalmist says, shall prosper in whatsoever
he does. And he that is not a forgetful hearer, but a doer of
the work which God's word sets him about, James says, shall be
blessed. The papists pretend that here we have a clear text to
prove we are blessed for our good deeds; but Dr. Manton, in answer to
that pretence, puts the reader upon marking the distinctness of
scripture-phrase. The apostle does not say, for his deeds, that
any man is blessed, but in his deed. This is a way in which we
shall certainly find blessedness, but not the cause of it. This
blessedness does not lie in knowing, but in doing the will of God. John xiii. 17 , If you know these things, happy are you if you do them. It is
not talking, but walking, that will bring us to heaven.
V. The apostle next informs us how we may distinguish between a vain
religion and that which is pure and approved of God. Great and hot
disputes there are in the world about this matter: what religion is
false and vain, and what is true and pure. I wish men would agree to
let the holy scripture in this place determine the question: and here
it is plainly and peremptorily declared,
1. What is a vain religion: If any man among you seemeth to be
religious, and bridleth not his tongue, but deceives his own heart,
this man's religion is vain. Here are three things to be
observed:--
(1.) 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 thoughts 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.
(2.) In a vain religion there is much censuring, reviling, and
detracting of others. The not bridling the tongue here is chiefly meant
of not abstaining from these evils of the tongue. When we hear people
ready to speak of the faults of others, or to censure them as holding
scandalous errors, or to lessen the wisdom and piety of those about
them, that they themselves may seem the wiser and better, this is a
sign that they have but a vain religion. The man who has a detracting
tongue cannot have a truly humble gracious heart. He who delights to
injure his neighbour in vain pretends to love God; therefore a reviling
tongue will prove a man a hypocrite. Censuring is a pleasing sin,
extremely complaint with nature, and therefore evinces a man's being in
a natural state. These sins of the tongue were the great sins of that
age in which James wrote (as other parts of this epistle fully show);
and it is a strong sing of a vain religion (says Dr. Manton) to be
carried away with the evil of the times. This has ever been a leading
sin with hypocrites, that the more ambitious they have been to seem
well themselves the more free they have been in censuring and running
down others; and there is such quick intercourse between the tongue and
the heart that the one may be known by the other. On these accounts it
is that the apostle has made an ungoverned tongue an undoubted certain
proof of a vain religion. There is no strength nor power in that
religion which will not enable a man to bridle his tongue.
(3.) In a vain religion a man deceives his own heart; he goes on in
such a course of detracting from others, and making himself seem
somebody, that at last the vanity of his religion is consummated by the
deceiving of his own soul. When once religion comes to be a vain thing,
how great is the vanity!
2. It is here plainly and peremptorily declared wherein true religion
consists: Pure religion and undefiled before God and the Father is
this, v. 27 .
Observe,
(1.) It is the glory of religion to be pure and undefiled; not mixed
with the inventions of men nor with the corruption of the world. False
religions may be known by their impurity and uncharitableness;
according to that of John, He that doeth not righteousness is
not of God neither he that loveth not his brother, 1 John iii. 10 .
But, on the other hand, a holy life and a charitable heart show a true
religion. Our religion is not (says Dr. Manton) adorned with
ceremonies, but purity and charity. And it is a good observation of his
that a religion which is pure should be kept undefiled.
(2.) That religion is pure and undefiled which is so before God and the
Father. That is right which is so in God's eye, and which chiefly aims
at his approbation. True religion teaches us to do every thing as in
the presence of God; and to seek his favour, and study to please him in
all our actions.
(3.) Compassion and charity to the poor and distressed from a very
great and necessary part of true religion: Visiting the fatherless
and widow in their affliction. Visiting is here put for all manner
of relief which we are capable of giving to others; and fatherless and
widows are here particularly mentioned, because they are generally most
apt to be neglected or oppressed: but by them we are to understand all
who are proper objects of charity, all who are in affliction. It is
very remarkable that if the sum of religion be drawn up to two articles
this is one--to be charitable and relieve the afflicted. Observe,
(4.) An unspotted life must accompany an unfeigned love and charity: To keep himself unspotted from the world. The world is apt to
spot and blemish the soul, and it is hard to live in it, and have to do
with it, and not be defiled; but this must be our constant endeavour.
Herein consists pure and undefiled religion. The very things of the
world too much taint our spirits, if we are much conversant with them;
but the sins and lusts of the world deface and defile them very
woefully indeed. John comprises all that is in the world, which
we are not to love, under three heads: the lust of the flesh, the
lust of the eyes, and the pride of life; and to keep ourselves
unspotted from all these is to keep ourselves unspotted from the world.
May God by his grace keep both our hearts and lives clean from the love
of the world, and from the temptations of wicked worldly men.
INTRODUCTION TO THE GENERAL EPISTLE OF JAMES
This epistle is called "general", because not written to any particular person, as the epistles to Timothy, Titus, and Philemon are; nor to any particular churches, as the epistles to the Romans, Corinthians, &c. but to the believing Jews in general, wherever they were. The author of it is James; and whereas there were two of this name, who were the apostles of Christ; some have thought it was written by one, and some by another: some think it was written by James the son of Zebedee, and brother of John, which is favoured by the Syriac version, which to this epistle, and the following, premises these words;
"the three epistles of the three apostles, before whose eyes our Lord transfigured himself, that is, James, and Peter, and John.''
Now, that James, who was present at the transfiguration of Christ, was James the son of Zebedee: but neither the time, nor occasion, nor matter of this epistle, seem to agree with him, for he was put to death by Herod, about the year 44, Ac 12:1, whereas this epistle was written, as some think, about the year 60, or as others, 63; and it seems pretty manifest that it must be written after the Gospel had been spread in the Gentile world, and was received by the Jews, who were scattered abroad in it; and after many hypocrites had crept into the churches, and many false teachers, and vain boasters, and wicked men, had arisen among them: it seems therefore more agreeable to ascribe this epistle to James, the son of Alphaeus, sometimes called the brother of our Lord, and who was present at the assembly at Jerusalem, when the necessity of the Gentiles' circumcision was debated, Ac 15:1 and is the same whom Eusebius {a} calls James the just, and Oblias; and who seems to have resided at Jerusalem, and to have been the bishop, or overseer of the church there; and therefore in character writes this epistle to the Jews, in the several parts of the world: nor need there be any doubt of the authenticity of it. Eusebius indeed says {b}, that it had been accounted spurious by some, and that not many of the ancient writers had made mention of it: but he himself says, that it was publicly read in most churches; and certain it is, that some very early writers have respect unto it. Irenaeus {c} manifestly refers to it, and so does Tertullian {d}; and it is expressly mentioned by Origen {e} among the canonical books of Scripture. The objections against it are of no weight, which are taken from the seeming disagreement between the Apostle Paul, and the writer of this epistle, concerning the doctrine of justification; and from his calling the law the perfect law of liberty, and insisting so much on the doctrine of works; all which will be seen to be agreeable to the other parts of Scripture, and easily reconciled with them; nor is there anything in it unworthy of an apostle and an inspired writer. The occasion of it seems to be partly the troubles and persecutions which attended the saints for the sake of Christ and the Gospel; and the design of it is to encourage them to patience under them, and to wait and hope for the speedy coming of Christ; and partly the evil practices of some that boasted of their faith and knowledge, though they lived very dissolute lives: and the view of the apostle is to show, that faith, without the fruits of righteousness, is not genuine; and he very largely in it exhorts to several duties very becoming Christians, and inveighs against several vices, which were scandalous to them.
{a} Eccles. Hist. l. 2. c. 23. {b} Ib. & l. 3. c. 25. {c} Adv. Haeres. l. 5. c. 1. {d} Adv. Judaeos, c. 2. {e} Homil. 7. in Josuam, fol. 156. E.
INTRODUCTION TO JAMES 1
In this chapter, after the inscription and salutation, the apostle instructs the saints he writes to, how to behave under afflictions, and in every state of life; teaches them not to impute their sins to God, but to themselves; directs them in hearing the word, and cautions against self-deception in religion. The inscription and salutation are in Jas 1:1 in which the author of the epistle is described by his name and office; and the persons it is written to, by the tribes of Israel they belonged to, and by the condition in which they were scattered about in the world, to whom the apostle wishes all grace. And as they were in an afflicted state, he begins with an exhortation to rejoice in their afflictions; because hereby faith was tried, and that produced patience, and patience being perfect, is the way to be complete, and want nothing, Jas 1:2, but if any wanted wisdom, how to behave under such exercises, he advises to apply to God for it, from whom it may be expected, since he is the giver of it, and gives it to all, and that liberally, and does not upbraid with the former conduct, Jas 1:5 but then such should ask in faith, or otherwise it cannot be thought they should receive, and besides would justly deserve the characters of fluctuating and unstable persons, Jas 1:6. And the exhortations the apostle had given, he observes, suited all sorts of persons, poor and rich; the one who is exalted amidst his poverty, and the other who is mean, and frail, and mortal, amidst all his riches; which is illustrated by the flower of the grass falling off and perishing, Jas 1:9. And upon the whole, he concludes the blessedness of the man that endures affliction patiently, since a crown of life is promised him, and he will receive it, Jas 1:12 and from external temptations or afflictions, the apostle proceeds to internal ones, temptations to sin; and denies them to be of God, and imputes them to the lusts of men, and gives a very accurate account of the beginning, progress, and finishing of sin by man; and observes, that to place sin to the account of God, and not man, is a very great error, Jas 1:13, which he proves from the pure and holy nature of God; and from the good and perfect gifts, which all, and only, come from him; and instances in regeneration, which is of his will, and by his word, and is the beginning and spring of all good in man, Jas 1:17. And having mentioned the word, as a means of that grace, he gives some rules about hearing it; that it should be heard with eagerness, and received with meekness; and whatsoever is contrary thereunto should be avoided; as a forwardness to be teachers of it: wrath and anger at the doctrines of it, which do not work the righteousness of God; and all impurity and naughtiness of the mind, which must render it inattentive to it; and the rather all this should be regarded, since the word is the ingrafted word, and able to save the souls of men, Jas 1:19 and particular care should be had, that what is heard is put in practice, or otherwise it will be a self-deception; and such will be like a man that beholds his face in a glass goes away, and forgets what sort of a man he is; whereas, if a man looks into the glass of the Gospel hears the word attentively, remembers what he hears, and continues in it, he finds many blessed advantages in so doing, Jas 1:22 and then the apostle distinguishes between a vain religion, and a pure one; a vain religion is only a seeming one, and may be known to be so by a man's having no guard upon his tongue; wherefore if he thinks himself religious, he is mistaken and his heart deceived, Jas 1:26 but pure and undefiled religion, which is so in the sight of God, shows itself in a holy life and conversation in general, and particularly in visiting and assisting widows and orphans in distress, Jas 1:27.
Ver. 1. James, a servant of God,.... That is, of God the Father; not by creation only, as every man is; nor merely by calling grace, as is every regenerate person; but by office, as a preacher of the Gospel, being one that served God in the Gospel of his Son, and was an apostle of Christ; nor is this any sufficient objection to his being one, since others of the apostles so style themselves:
and of the Lord Jesus Christ; the Ethiopic version reads this in connection with the former clause, without the copulative "and", "James, the servant of God, our Lord Jesus Christ": and so some consider the copulative as explanative of who is meant by God, even the Lord Jesus Christ: but it seems best to understand them as distinct; and that this apostle was not only the servant of God the Father, but of his Son Jesus Christ, and that in the same sense, referring to his office as an apostle of Christ, and minister of the word:
to the twelve tribes which are scattered abroad; by whom are meant believing Jews, who were of the several tribes of Israel, and which were in number "twelve", according to the number and names of the twelve patriarchs, the sons of Jacob; and these were not the Christian Jews, who were scattered abroad upon the persecution raised at the death of Stephen, Ac 8:1 but they were the posterity of those who had been dispersed in former captivities, by the Assyrians and others, and who remained in the several countries whither they were carried, and never returned. The Jews say {f}, that the ten tribes will never return, and that they will have no part nor portion in the world to come; but these the Gospel met with in their dispersion, and by it they were effectually called and converted, and are the same that Peter writes to, 1Pe 1:1 2Pe 1:1. And thus we read of an hundred and forty and four thousand sealed of all the tribes of Israel, Re 7:4 and to these the apostle here sends greeting; that is, his Christian salutation, wishing them all happiness and prosperity, in soul and body, for time and eternity; and it includes all that grace, mercy, and peace, mentioned in the usual forms of salutation by the other apostles. The same form is used in Ac 15:23 and since it was James that gave the advice there, which the rest of the apostles and elders came into, it is highly probable that the epistles sent to the Gentiles were dictated by him; and the likeness of the form of salutation may confirm his being the writer of this epistle.
{f} T. Bab. Sanhedrin, fol. 110. 2.
James 1:2
Ver. 2. My brethren,.... Not only according to the flesh, he being a Jew as they were; but in a spiritual sense, they being born again of the same grace, belonging to the same family and household of faith, and having the same Father, and being all the children of God, by faith in Christ Jesus:
count it all joy when ye fall into divers temptations; not the temptations of Satan, or temptations to sin; for these cannot be matter of joy, but grief; these are fiery darts, and give a great deal of uneasiness and trouble; but afflictions and persecutions for the sake of the Gospel, which are so called here and elsewhere, because they are trials of the faith of God's people, and of other graces of the Spirit of God. God by these tempts his people, as he did Abraham, when he called him to sacrifice his son; he thereby tried his faith, fear, love, and obedience; so by afflictions, God tries the graces of his people; not that he might know them, for he is not ignorant of them, but that they might be made manifest to others; and these are "divers": many are the afflictions of the righteous; through much tribulation they must enter the kingdom; it is a great fight of afflictions which they endure, as these believers did; their trials came from different quarters; they were persecuted by their countrymen the Jews, and were distressed by the Gentiles, among whom they lived; and their indignities and reproaches were many; and their sufferings of different sorts, as confiscation of goods, imprisonment of body, banishment, scourgings, and death in various shapes: and these they "fall" into; not by chance, nor altogether at an unawares, or unexpectedly; but they fell into them through the wickedness and malice of their enemies, and did not bring them upon themselves through any crime or enormity they were guilty of: and when this was their case, the apostle exhorts them to count it all joy, or matter of joy, of exceeding great joy, even of the greatest joy; not that these afflictions were joyous in themselves, but in their circumstances, effects, and consequences; as they tried, and exercised, and improved the graces of the Spirit, and worked for their good, spiritual and eternal, and produced in them the peaceable fruit of righteousness; and as they were attended with the presence and Spirit of God, and of glory; and as they made for, and issued in the glory of God; and because of that great reward in heaven which would follow them; see Mt 5:11. The Jews have a saying {g},
"whoever rejoices in afflictions that come upon him, brings salvation to the world.''
{g} T. Bab. Taanith, fol. 8. 1.
James 1:3
Ver. 3. Knowing this,.... By experience; as everyone that is trained up in the school of affliction does: the apostle appeals to the saints, to whom he writes, for the truth of what he was about to say; and which he gives as a reason why they should rejoice in afflictions, because it is a known fact,
that the trying of your faith worketh patience: two things afflictions do when sanctified; one is, they try faith, the truth of it, and make it appear to be true, genuine, and precious, like gold tried in the fire; see 1Pe 1:6 and the other is, that they produce patience: saints being inured to afflictions, become by degrees more patient under them; whence it is good for a man to bear the yoke in his youth: this phrase may be understood, both of faith, which being tried by afflictions, produces patience; for where the one is in exercise, the other is also, and both are necessary under afflictive providences; and also of afflictions, which try faith, and being sanctified by the Spirit of God, work patience, which is a fruit of the Spirit; for otherwise the effect of them is impatience; and this agrees with the Apostle Paul in Ro 5:3.
James 1:4
Ver. 4. But let patience have her perfect work,.... Or effect; or be brought unto perfection; which may denote both the sincerity and continuance of it unto the end, with constancy: patience may be said to be perfect, when it appears to be real and sincere, and not dissembled; for as there may be a feigned faith, a dissembled love, and an hypocritical hope, so likewise a mere show of patience: and certain it is, that as there is a patience which is commendable, there is one that is not, 1Pe 2:20. And this phrase may also design the constant exercise of this grace to the end; for he that endures, or is patient, and continues so unto the end, shall be saved, and enjoy that perfection of glory and happiness expressed in the next clause:
that ye may be perfect and entire, wanting nothing; which cannot be understood of the saints in this present life; only as they are in Christ, and in a comparative sense; or as perfection may denote sincerity, and uprightness; or of a perfection of parts, but not of degrees; for the saints are very imperfect in themselves, and are very far from being complete in soul, body, and spirit; and want many things, and are wanting in many things, both in the exercise of grace, and in the discharge of duty; but when patience has had its perfect work, and has been tried to the uttermost, and is found right, and has held out to the end; then shall the saints be perfect in holiness and happiness, and be entire, whole, and complete; as they will be in the resurrection morn, both in soul and body, and will want no good thing, and will be free from every sorrow, nor will they be deficient in any service; and to this sense agrees Jas 1:12.
James 1:5
Ver. 5. If any of you lack wisdom,.... This shows that the perfection before spoken of is not to be understood as in this life, since the apostle immediately supposes lack of wisdom in them; for this is not said in a form of doubting, whether they wanted it or not, but rather as supposing, and taking it for granted that they did; and in the first, and primary sense of the words, it intends wisdom to behave aright under temptations or afflictions. Saints often want wisdom to consider God as the author of them, and not look upon them as matters of chance, or impute them merely to second causes; but to regard them as coming from the hand of God, and as his hand upon them, as Job did; who does not ascribe his calamities to the thieving Chaldeans and Sabeans, to the boisterous wind, and to the malice of Satan, but to God: they want wisdom to observe the sovereignty of God in them, and bow unto it, and be still, and know that he is God, who does all things well and wisely; and likewise to see and know that all are in love, and in very faithfulness, and for good; as well as to see his name, to hear his rod, and him that has appointed it, his voice in it, his mind and meaning, and what he designs by it; as likewise to learn the useful lessons under it, and particularly to take the cross well, to bear it patiently, and even to count it all joy, and reckon it to be right, necessary, and useful: it requires much wisdom to learn all this, and act up to it. Moreover, this may be applied to all other cases, in which wisdom is wanted; men want wisdom to conduct them in the common affairs of life, and especially the people of God; for the children of the world are wiser in their generation, for themselves and posterity, and in the management of worldly affairs, than the children of light; and also to observe the providences of God, and the footsteps of Providence, and to follow them; and likewise to make a right use of providences, and behave suitably under them, and not be lifted up too much in prosperity, nor be cast down, and too much distressed in adversity; but to consider, that the one is set against the other, and both work together for good. Saints have need of wisdom in things spiritual; they want more grace, which is the truest wisdom, and a larger knowledge of the Gospel, which is the wisdom of God, the hidden wisdom of God; and they lack wisdom to know how to walk towards them that are without, and towards them that are within, so as becomes the Gospel of Christ: and as this is more or less the case of everyone
let him ask of God wisdom; of God the Father, who is the only wise God, who has abounded in creation, in providence, and, above all, in redemption and grace, in all wisdom and prudence; and of his Son Jesus Christ, who is the wisdom of God, and has all the treasures of wisdom and knowledge in him; and of the Spirit of God, who is a Spirit of wisdom and revelation in the knowledge of Christ, and all divine things:
that giveth to all men liberally; God is the giver of all good things, in nature, providence, and grace; every good and perfect gift comes from him, and therefore he, and he only, should be applied unto: and he gives to "all men" the bounties of his providence; and to all that ask, and call upon him in sincerity, the riches of his grace; even to Jews and Gentiles, high and low, rich and poor, greater or lesser sinners; all which he gives "liberally", readily, and at once, freely and cheerfully, and largely and abundantly; not grudgingly, sparingly, and with a strait hand, but with an open one, and in a very extensive manner.
And upbraideth not; with former sins and transgressions, with former miscarriages and misconduct; or with former kindnesses, suggesting that he had given largely already, and his favours had been despised or abused; or he had been treated with ingratitude and neglect; in which manner sometimes men put off those that apply unto them, but so does not God; wherefore every word here used is encouraging to go to God for wisdom: yea, it follows,
and it shall be given him; God has said it, Christ has promised it, and the apostle might, with certainty, say it after them, and all experience confirms the truths of it; See Mt 7:7.
James 1:6
Ver. 6. But let him ask in faith,.... Not only in the faith of the divine Being that God is; but in the faith of the promises he has made; and in the faith of his power and faithfulness to perform them; and in the faith of this, that whatever is asked, according to the will of God, and is for his glory, and his people's good, shall be given.
Nothing wavering; about the thing asked for, whether it is right or no to ask for it; for that should be settled before it is asked for; nor about the power of God to do it; nor about his will, in things he has declared he will do; nor about his faithfulness to his promises; nor at all questioning but what is proper, suitable, and convenient, will be given in God's own time and way.
For he that wavereth is like a wave of the sea driven with the wind and tossed; he is troubled, restless, unquiet, and impatient; and he is fickle, inconstant, unstable, and unsettled; and is easily carried away with every wind of doctrine, temptation, and lust.
James 1:7
Ver. 7. For let not that man think,.... Imagine, conclude, or please himself with such thoughts,
that he shall receive anything from the Lord; wisdom, or anything else, he is seeking after; for wanting faith, he has nothing to receive with; faith is the grace, which receives the Lord Jesus Christ himself, and all grace from him; which receives a justifying righteousness, pardon of sin, adoption of children, and even the everlasting inheritance, at least, the right unto it; wherefore those who have not faith, as the wavering man, cannot receive any thing.
James 1:8
Ver. 8. A double minded man,.... A man of two souls, or of a double heart, that speaks and asks with an heart, and an heart, as in
Ps 12:2 who halts between two opinions, and is at an uncertainty what to do or say, and is undetermined what to ask for; or who is not sincere and upright in his requests, who asks for one thing, and means another, and asks amiss, and with an ill design; does not call upon God in truth, and in the sincerity of his soul; draws nigh to him with his mouth, and honours him with his lips, but his heart is far from him. Such an one is
unstable in all his ways; he is confused in his mind; restless in his thoughts, unsettled in his designs and intentions; inconstant in his petitions; uncertain in his notions and opinion of things; and very variable in his actions, and especially in matters of religion; he is always changing, and never at a point, but at a continual uncertainty, both in a way of thinking and doing: he never continues long either in an opinion, or in a practice, but is ever shifting and moving.
James 1:9
Ver. 9. Let the brother of low degree,.... By "the brother" is meant, not one in a natural, but in a spiritual relation; one of Christ's brethren, and who is of that family that is named of him; of the household of faith, and is in church communion: and whereas he is said to be of "low degree", or "humble", this regards not the affection of his mind, or his conduct and deportment, he being meek and lowly, and clothed with humility, as every brother is, or ought to be; but his outward state and condition, being, as to the things of this world, poor, and mean in his outward circumstances, and so humbled and afflicted. This appears from the rich man, who, in the next verse, is opposed unto him, and distinguished from him; see
Ps 62:9 such an one is advised to
rejoice in that he is exalted; or to "glory in his exaltation"; in that high estate, to which he is advanced; for a person may be very low and mean, as to his worldly circumstances, and yet be very high, and greatly exalted in a spiritual sense: and this height of honour and grandeur, of which he may boast and glory, amidst his outward poverty, lies in his high birth and descent, being born from above, and of God, and belonging to his family; in being an adopted Son of God, and so an heir of God, and a joint-heir with Christ, and of the heavenly inheritance and kingdom; in the present riches of grace he is possessed of, as justifying, pardoning, and sanctifying grace; and in the high titles he bears, as besides the new name, the name better than that of sons and daughters of the greatest potentate, even that of a Son of the Lord God Almighty, his being a King, and a priest unto God, and for whom a kingdom, crown, and throne are prepared; and also in the company he daily keeps, and is admitted to, as of God, and Christ, and the holy angels: and this height of honour have all the saints, be they ever so poor in this world, who can vie with the greatest of princes for sublimity and grandeur.
James 1:10
Ver. 10. But the rich, in that he is made low,.... That is, the rich brother; for there were rich men in the churches in those times, and which James often takes notice of in this epistle. Such an one should rejoice or glory in his lowness, or low estate; in the consideration of the low estate, out of which he was raised, by the good providence of God, and was not owing to any merit of his; and in the low estate into which he may be at present reduced, through the violence of persecution being stripped of all his riches for Christ's sake, of which he might make his boast, and count it his greatest glory; or in that low estate he may quickly expect he shall be brought into, either in the above manner, or by some calamity or another, and at least by death, which will put him upon a level with others: or this may have respect to the temper of his mind, which he has, through the grace of God, and the station he is in, in the church of God, being a brother, and no more than a brother, and upon an equal foot with the meanest member in it; and which yet is matter of rejoicing, that he is one, and that he is so blessed with the grace of humility, as not to lift up himself above others, not to mind high things, but to condescend to men of low estate; and such a deportment the apostle exhorts rich saints unto, from the consideration of the instability and inconstancy of worldly riches.
Because, as the flower of the grass he shall pass away; shortly, and suddenly; either he himself by death, or his riches at death, or before, and therefore are not to be gloried in; nor should the possessors of them be proud and haughty and elate themselves with them, but should behave humbly and modestly to their fellow creatures and Christians, as knowing that in a short time they will all be upon a par, or in an equal state; See Job 14:2. The metaphor here used is enlarged upon in the following verse, for the further illustration of the fickleness, perishing, and transitory nature of earthly enjoyments.
James 1:11
Ver. 11. For the sun is no sooner risen with a burning heat,.... As it is about the middle of the day, when it shines in its full strength, and its heat is very great and scorching, especially in the summer season, and in hot climates:
but it withereth the grass; strikes it with heat, causes it to shrivel, and dries it up;
and the flower thereof falleth; drops off from it to the ground:
and the grace of the fashion of it perisheth; its form and colour, its glory and beauty, which were pleasant to the eye, are lost, and no more to be recovered. This shows, that earthly riches, like the flower of the field, have an outward show and glory in them, which attract the mind, and fix an attention to them for a while; they are gay and glittering, and look lovely, are pleasant to behold, and desirable to enjoy; but when the sun of persecution, or any other outward calamity arises, they are quickly destroyed, and are no more.
So also shall the rich man fade away in his ways; riches are uncertain things now, they often make themselves wings and flee away; they are things that are not, that are not solid and substantial they are a vain show; they sometimes fade away in a man's lifetime, before he dies; and he fades away, and comes to decay, amidst all the ways and means, designs and schemes, he forms and pursues, and all the actions and business he does; and if not, when he fades away, and dies amidst all his riches, his glory does not descend after him, but falls off from him, as the flower of the field before the heat of the sun.
James 1:12
Ver. 12. Blessed is the man that endureth temptation,.... Or affliction, which is designed by temptation, as in Jas 1:2 and the man that endures it is he that so bears it, and bears up under it, as not to be offended at it, and stumble in the ways of Christ, and fall away from the truth, and a profession of it, as temporary believers in a time of temptation do; but manfully and bravely stands up under it, and does not sink under the weight of it, or faint on account of it; and endures afflictions in such manner as not to murmur and repine at them, but is quiet and still, and bears them patiently and constantly, and so endures to the end. Such expect afflictions, and when they come, they are not moved by them, but, notwithstanding them, continue in the ways and work of the Lord; and such are happy persons; they are happy now, and shall be hereafter. Saints are happy under afflictions, and even on account of them, for they are tokens of God's love to them, and evidences of their sonship; and especially they are happy under them, when they enjoy the presence of God in them, when they are instructive to them, and are saner, lifted, when they learn from them the useful lessons of faith, patience, humility, and resignation to the will of God, and are made more partakers of his holiness; and they will be happy hereafter, as follows. The Jews have a saying {h} much like this,
""blessed" is the man, wnwyonb dmwe awhv, "who stands in his temptation", for there is no creature whom the holy blessed God does not tempt.''
For when he is tried; by the fire of afflictions, as gold is tried in the fire; when God hereby has tried what is in his heart, and the truth of grace in him, as faith, love, patience, &c. and has purged away his dross and tin, and has refined and purified him, as gold and silver are refined and purified in the furnace, or refining pot: and when being thus tried and proved, and found genuine, and comes forth as gold, after this state of temptation and affliction is over,
he shall receive the crown of life, eternal happiness, called a "crown", because of the glory of it, which will be both upon the bodies and souls of believers to all eternity; and as suitable to their character, they being kings, and having a kingdom and thrones prepared for them; and in allusion to the crown that was given to the conquerors in the Olympic games: and it is called a "crown of life", because it is for life, which an earthly crown is not always; and because it lies in eternal life, and is an everlasting crown; it is a crown of glory that fadeth not away, an incorruptible one; and differs from the corruptible crown given to the victors in the above mentioned games, which were made of fading herbs, and leaves of trees: and now the man that bears up under afflictions, and holds out unto the end, shall have this crown put upon him, and he shall "receive it"; not as merited by him, by his works or sufferings, for neither of them are worthy to be compared or mentioned with this crown of life and glory; but as the free gift of God, as it will be given him by the righteous Judge, as a reward of grace, and not of debt:
which the Lord hath promised to them that love him; either the Lord Jesus Christ, as in Mt 5:10 or else God the Father; the Vulgate Latin, Syriac, and Ethiopic versions, read, "God"; and the Alexandrian copy leaves out the word "Lord", which may be supplied by the word God; see Jas 2:5 and this promise he made before the world was, who cannot lie, nor deceive, and who is able to perform, and is faithful, and will never suffer his faithfulness to fail; so that this happiness is certain, and may be depended upon: besides, the promise of this crown of life is in Christ, where all the promises are yea and amen; yea, the crown itself is in his hands, where it lies safe and secure for "them that love him"; either the Lord Jesus Christ, his person, his people, his truths, and ordinances, and his glorious appearing, 2Ti 4:8 or God the Father; not that their love is the cause of this crown of life, or eternal life, for then it would not be the free gift of God, as it is said to be; nor of the promise of it, for that was made before the world was, and when they had no love unto him; but this phrase is descriptive of the persons to whom God manifests his love now, admits to near communion and fellowship with himself, makes all things, even their afflictions, to work for their good, and whom he will cause to inherit substance, and will fill their treasures.
{h} Shemot. Rabba, sect. 34. fol. 133. 3.
James 1:13
Ver. 13. Let no man say when he is tempted,.... Here the apostle uses the word "tempted", in another sense than he did before. Before he speaks of temptations, as matter of joy and boasting, here of temptations, which are criminal, and issue in shame and death; the temptations he before makes mention of, being patiently endured, denominate men happy, but here such are designed, which are to be deprecated, and watched against; before he treats of temptations, which were the means of trying and exercising grace, and of purging away the dross of sin and corruption, but here of temptations to sin, and which are in themselves sinful; before he discourses of temptations in which God was concerned; but here of temptations which he removes from him, and denies of him, as being unworthy of him: wherefore, when any man is tempted to sin, whether when under adversity, or in prosperity, let him not say,
I am tempted of God; for God is holy, and without iniquity, nor does he delight in sin, but hates and abhors it; nor can he commit it, it being contrary to his nature, and the perfections of it; whereas no one can tempt another to sin, unless he is sinful himself, and delights in sin, and in those that commit it, nor without committing it himself; and yet sinful men are apt to charge God with their sins, and temptations to them, in imitation of their first parent, Adam, when fallen, Ge 3:12 who, to excuse himself, lays the blame upon the woman, and ultimately upon God, who gave her to him; and suggests, that if it had not been for the woman, he should not have ate of the forbidden fruit, nor should he have had any temptation to it, had not God given him the woman to be with him, and therefore it was his fault; and in this sad manner do his sons and daughters reason, who, when, through affliction, they murmur against God, distrust his providence, or forsake his ways, say, if he had not laid his hand upon them, or suffered such afflictions to befall them, they had not been guilty of such sin: he himself is the occasion of them; but let no man talk at this wicked rate,
for God cannot be tempted with evil; or "evils", He was tempted by the Israelites at Massah and Meribah, from which those places had their names, who by their murmuring, distrust and unbelief, proved and tried his patience and his power; and so he may be, and has been tempted by others in a like way; he may be tempted by evil men, and with evil things, but he cannot be tempted "to evil", as the Ethiopic version renders it; he is proof against all such temptations: he cannot be tempted by anything in himself, who is pure and holy, or by any creature or thing without him, to do any sinful action:
neither tempteth he any man; that is, to sin; he tempted Abraham, to try his faith, love, and obedience to him; he tempted the Israelites in the wilderness, to try them and humble them, and prove what was in their hearts; and he tempted Job, and tried his faith and patience; and so he tempts and tries all his righteous ones, by afflictions, more or less: but he never tempts or solicits them to sin; temptations to sin come from another quarter, as follows.
James 1:14
Ver. 14. But every man is tempted,.... To sin, and he falls in with the temptation, and by it,
when he is drawn away of his own lust and enticed; the metaphor is taken either from fishes, who are enticed by the bait, and drawn out by the hook; or from a lascivious woman, who meeting with a young man, entices him, and draws him away after her to commit iniquity with her: by "lust" is meant the principle of corrupt nature, which has its residence in the heart of man; is natural and hereditary to him, and therefore is called his own; he is conceived and shapen in it; he brings it into the world with him, and it continues in him, and is called his own heart's lust, Ro 1:24. Now this meeting with some bait, which entices and draws it out, or with some external object, which promises pleasure or profit, a man is allured, and ensnared, and drawn away by it, and so the temptation begins: thus, for instance, covetousness was the predominant lust in Judas; this meeting with an external object, or objects, which promised him profit, he is at once enticed and drawn away to betray his Lord and master for the sake of it: so sin often promises pleasure, though it is but an imaginary, and a short lived one; which takes with a man's own lust, and corruption within him, and so he is allured and drawn aside; and to this, and not to God, should he attribute temptation to sin.
James 1:15
Ver. 15. Then when lust hath conceived,.... A proposal of pleasure or profit being made, agreeable to lust, or the principle of corrupt nature, sinful man is pleased with it; and instead of resisting and rejecting the motion made, he admits of it, and receives it, and cherishes it in his mind; he dallies and plays with it; he dwells upon it in his thoughts, and hides it under his tongue, and in his heart, as a sweet morsel, and forsakes it not, but contrives ways and means how to bring it about; and this is lust's conceiving. The figure is used in Ps 7:14 on which Kimchi, a Jewish commentator, has this note;
"he (the psalmist) compares the thoughts of the heart
Nwyrhl, "to a conception", and when they go out in word, this is "travail", and in work or act, this is "bringing forth".''
And so it follows here,
it bringeth forth sin; into act, not only by consenting to it, but by performing it:
and sin, when it is finished: being solicited, is agreed to, and actually committed:
bringeth forth death; as the first sin of man brought death into the world, brought a spiritual death, or moral death upon man, subjected him to a corporeal death, and made him liable to an eternal one; so every sin is deserving of death, death is the just wages of it; yea, even the motions of sin work in men to bring forth fruit unto death. Something like these several gradual steps, in which sin proceeds, is observed by the Jews, and expressed in much the like language, in allegorizing the case of Lot, and his two daughters {i};
"the concupiscent soul (or "lust") stirs up the evil figment, and imagines by it, and it cleaves to every evil imagination, trbetmv, "until it conceives a little", and produces in the heart of man the evil thought, and cleaves to it; and as yet it is in his heart, and is not "finished" to do it, until this desire or lust stirs up the strength of the body, first to cleave to the evil figment, and then herh Mwlvt, "sin is finished"; as it is said, Ge 19:36.''
{i} Midrash Haneelam in Zohar in Gen. fol. 67. 4.
James 1:16
Ver. 16. Do not err, my beloved brethren. For to make God the author of sin, or to charge him with being concerned in temptation to sin, is a very great error, a fundamental one, which strikes at the nature and being of God, and at the perfection of his holiness: it is a denying of him, and is one of those damnable errors and heresies, which bring upon men swift destruction; and therefore to be guarded against, rejected, and abhorred by all that profess any regard unto him, his name and glory.
James 1:17
Ver. 17. Every good gift and every perfect gift,.... Whether of nature, providence, or grace, and especially the latter; spiritual gifts given along with Christ, or spiritual blessings in him; every such gift is; as the Vulgate Latin version reads, the "best" gift; better than those which only relate to the present life: and is "perfect" such as the gifts of righteousness, remission of sins, adoption, regeneration, and eternal life. The Jews say {k}, that the good things of this world are not truly good, in comparison of the good things of the world to come, and are not bwj rwmg, "a perfect good." And every such an one is from above; is not from a man's self, from the creature, or from below, but from heaven, and from God who dwells there:
and cometh down from the Father of lights; or author of lights; of all corporeal light; as the sun, moon, and stars; of all natural, rational, and moral light, in angels and men; of all spiritual light, or the light of grace in regenerate persons; and of eternal light, the light of glory in the spirits of just then made perfect:
with whom is no variableness, nor shadow of turning: as there is in that great luminary, the sun in the firmament, which has its parallaxes, eclipses, and turnings, and casts its shadow; it rises and sets, appears and disappears every day; and it comes out of one tropic, and enters into another at certain seasons of the year: but with God, who is light itself, and in him is no darkness at all, there is no change, nor anything like it; he is changeable in his nature, perfections, purposes, promises, and gifts; wherefore he being holy, cannot turn to that which is evil; nor can he, who is the fountain of light, be the cause of darkness, or admit of any in him; and since every good and perfect gift comes from him, evil cannot proceed from him, nor can he tempt any to it.
{k} Tzeror Hammor, fol. 23. 2, 3.
James 1:18
Ver. 18. Of his own will begat he us,.... The apostle instances in one of those good and perfect gifts, regeneration; and he pitches upon a very proper and pertinent one, since this is the first gift of grace God bestows upon his people openly, and in their own persons; and is what involves other gifts, and prepares and makes meet for the gift of eternal life; and therefore may well be reckoned a "good" one, and it is also a "perfect one"; it is done at once; there are no degrees in it, as in sanctification; a man is born again, at once, and is born a perfect new man in all his parts; no one is more regenerated than another, or the same person more regenerated at one time than at another: and this comes from above; it is called a being born from above, in Joh 3:3 as the words there may be rendered; and it comes from God the Father, even the Father of our Lord Jesus, as well as of all lights, 1Pe 1:3 and who in it produces light, in darkness, and whose gifts of grace bestowed along with it are without repentance. And since this comes from him, he cannot be the author of evil, or tempt unto it. This is a settled and certain point, that all the good that is in men, and is done by them, comes from God; and all the evil that is in them, and done by them, is of themselves. This act of begetting here ascribed to God, is what is elsewhere called a begetting again, that is, regeneration; it is an implantation of new principles of light and life, grace and holiness, in men; a quickening of them, when dead in trespasses and sins; a forming of Christ in their souls; and a making them partakers of the divine nature; and this is God's act, and not man's. Earthly parents cannot beget in this sense; nor ministers of the word, not causally, but only instrumentally, as they are instruments and means, which God makes use of; neither the ministry of the word, nor the ordinance of baptism, can of themselves regenerate any; nor can a man beget himself, as not in nature, so not in grace: the nature of the thing shows it, and the impotent case of men proves it: this is God's act, and his only; see Joh 1:13 and the impulsive or moving cause of it is his own will. God does not regenerate, or beget men by necessity of nature, but of his own free choice; Christ, the Son of God, is begotten of him by necessity of nature, and not as the effect of his will; he is the brightness of his glory necessarily, as the beams and rays of light are necessarily emitted by the sun; but so it is not in regeneration: nor does God regenerate men through any consideration of their will, works, and merits: nor have these any influence at all upon it; but he begets of his own free grace and favour, and of his rich and abundant mercy, and of his sovereign will and pleasure, according to his counsels and purposes of old. And the means he makes use of, or with which he does it, is
with the word of truth; not Christ, who is the Word, and truth itself; though regeneration is sometimes ascribed to him; and this act of begetting is done by the Father, through the resurrection of Christ from the dead; but the Gospel, which is the word of truth, and truth itself, and contains nothing but truth; and by this souls are begotten and born again; see Eph 1:13 and hence ministers of it are accounted spiritual fathers. Faith, and every other grace in regeneration, and even the Spirit himself, the Regenerator, come this way: and the end is,
that we should be a kind of firstfruits of his creatures; either of his new creatures, and so it has respect to such, as James, and others; who received the firstfruits of the Spirit, who first hoped and trusted in Christ, and were openly in him, and converted to him before others; or of his creatures, of mankind in general, who, with the Jews, are usually called creatures; See Gill on "Mr 16:15", and designs those who are redeemed from among men, and are the firstfruits to God, and to the Lamb, as their regeneration makes appear: and this shows that such as are begotten again, or regenerated, are separated and distinguished from others, as the firstfruits be; and that they are preferred unto, and are more excellent than the rest of mankind, being made so by the grace of God; and that they are by regenerating grace devoted to the service of God, and are formed for his praise and glory.
James 1:19
Ver. 19. Wherefore, my beloved brethren,.... Since the Gospel, the word of truth, is the means and instrument which God makes use of in regeneration, and in forming people for himself:
let every man be swift to hear; not anything; not idle and unprofitable talk, or filthy and corrupt communication; but wholesome advice, good instructions, and the gracious experiences of the saints, and, above all, the word of God; to the hearing of which men should fly, as doves to their windows; should make haste, and be early in their attendance on it, as well, as constant; and receive it with all readiness, and with a sort of greediness of mind, that their souls may be profited, and God may be glorified: the phrase is Jewish; things easy and smooth, a man is Nemvl ryhm, "swift to hear them {l}: slow to speak"; against what is heard, without thoroughly weighing and considering what is said; and this may regard silence under hearing the word, and is also a rule to be observed in private conversation: or the sense may be, be content to be hearers of the word, and not forward to be preachers of it; and if called to that work, think before you speak, meditate on the word, and study to be approved to God and men. Silence is not only highly commended by the Pythagoreans, among whom it was enjoined their disciples five years {m}; but also by the Jews: they say, nothing is better for the body than silence; that if a word is worth one shekel, silence is worth two, or worth a precious stone; that it is the spice of speech, and the chief of all spices; that it is the hedge of wisdom; hence it is the advice of Shammai; "say little, and do much" {n}: and they cry up, as a very excellent precept, "be silent, and hear"; and as containing more than persons are aware of {o}:
slow to wrath; in hearing; when admonitions and reproofs are given, sin is exposed, and vice corrected, and the distinguishing doctrines of grace, are preached; which are apt to fill natural men with wrath, and which must greatly hinder the usefulness of the word; see Lu 4:28. This is omitted in the Ethiopic version.
{l} Gloss. in T. Bab. Megilla, fol. 21. 1. {m} Alex. ab Alex. Genial. Dier. l. 2. c. 25. {n} Pirke Abot, c. 1. sect. 15. 17. & 3. 13. T. Bab. Megilla. fol. 18. 1. Vajikra Rabba, sect. 16. fol. 158. 3. Midrash Kohelet, fol. 71. 1. {o} Philo Zuis Rer. Divin. Haeres. p. 482. Vid. T. Bab. Sanhedrin, fol. 7. 1.
James 1:20
Ver. 20. For the wrath of man worketh not the righteousness of God. This is so far from engaging persons to do that which is right and acceptable in the sight of God, that it puts them upon doing that which is evil. The Alexandrian copy reads, "with the wrath of men do not work the righteousness of God"; do not attend upon the word and ordinances of God with a wrathful spirit. Compare, with this, 1Ti 2:8.
James 1:21
Ver. 21. Wherefore lay apart all filthiness,.... All manner of filthiness, both of flesh and spirit; all pride, vanity, wrath, malice, and evil speaking, under hearing the word: the allusion seems to be to a boiling pot, which casts up scum and filth, which must be taken off: and such is the spirit of wrathful men; it throws up the filth of haughtiness and pride, of anger, wrath, and wickedness, which must be taken off, and laid aside; or the word will not be heard to any profit, or advantage:
and superfluity of naughtiness, or "malice"; the abundance and overflow of it, which arises from such an evil heart, where wrath prevails, and governs: see 1Pe 2:1. There seems to be an allusion to the removing of the superfluous foreskin of the flesh, in circumcision, typical
of the foreskin of the heart, spoken of in Jer 4:4 which the Targum, in that place, calls Nwkbl evr, "the wickedness", or "naughtiness of your hearts" to be removed:
and receive with meekness the ingrafted word; which becomes so when it is received; when it is put into the heart by the Spirit of God, and is mixed with faith by them that hear it; so that it is, as it were, incorporated into them, and becomes natural to them, which before was not; and taking deep root in them, brings forth much fruit: and where it comes with power, it reduces every high thought into the obedience of Christ, and makes men meek and humble; and only such receive the truth in the love of it; and to such is the Gospel preached, Isa 61:1, and none but such hear it with profit and edification:
which is able to save your souls; even your whole persons, both soul and body: but the soul is only mentioned, as being the more excellent part of man: this must not be understood of the word, as if it was the author or cause of salvation, but as an instrument; it being a declaration of salvation by Christ, or what shows unto men the way of salvation by him; and is the power of God unto salvation to them, when it is attended with the energy of the Spirit, and the efficacy of divine grace. See 2Ti 3:15.
James 1:22
Ver. 22. But be ye doers of the word,.... And they are such, who spiritually understand it; gladly receive it; and from the heart obey it, and make a sincere and ingenuous profession of it; and who submit to the ordinances it directs to, and keep them as they have been delivered; and live, and walk, becoming their profession of it. The Arabic and Ethiopic versions read, "be ye doers of the law"; and so one of Stephens's copies, as in Ro 2:13
and not hearers only; though the word should be heard swiftly and readily, and received with meekness; yet it should not be barely heard, and assented to; but what is heard should be put in practice; and especially men should not depend upon their hearing, as if that would save them; this is deceiving your own selves; such as rest upon the outward hearing of the word will be sadly deceived, and will find themselves miserably mistaken, another day; see
Lu 13:25. Arguments taken from hence are like the sophisms, paralogisms, and false reasonings of sophisters, which carry a fair show, and ensnare and deceive.
James 1:23
Ver. 23. But if any man be a hearer of the word, and not a doer,.... The Arabic version here again reads, "a hearer of the law", and so some copies; not hearing, but practice, is the main thing; not theory, but action: hence, says R. Simeon, not the word, or the searching into it, and the explanation of it, is the root, or principal thing, hvemh ala, "but the work" {p}: and if a man is only a preacher, or a hearer, and not a doer,
he is like unto a man beholding his natural face in a glass; or, "the face of his generation"; the face with which he was born; his true, genuine, native face; in distinction from any counterfeit one, or from the face of his mind: it means his own corporeal face. The Ethiopic version renders it, "the lineaments of his face".
{p} Pirke Abot, c. 1. sect. 17.
James 1:24
Ver. 24. For he beholdeth himself, and goeth his way,.... He takes a slight glance of himself, and departs:
and straightway forgetteth what manner of man he was; he forgets either his spots, blemishes, and imperfections; or his comeliness and beauty; the features of his face, be they comely or not: so a bare hearer of the word, who is not concerned to practise what he hears, while he is hearing, he observes some things amiss in himself, and some excellencies in Christ; but, when the discourse is over, he goes his way, and thinks no more of either.
James 1:25
Ver. 25. But whoso looketh into the perfect law of liberty,.... By which is meant, not the moral law, but the Gospel; for only of that is the apostle speaking in the context: this is no other than the word of truth, with which God begets men of his own will; and is the ingrafted word which is able to save, and of which men should be doers, as well as hearers, Jas 1:18, and this is compared to a glass by the Apostle Paul, 2Co 3:18, and the word here used for looking into it is the same word the Apostle Peter uses of the angels, who desired to look into the mysteries of the Gospel, 1Pe 1:12 all which serve to strengthen this sense; now the Gospel is called a law; not that it is a law, strictly speaking, consisting precepts, and established and enforced by sanctions penalties; for it is a declaration of righteousness and salvation by Christ; a publication of peace and pardon by him; and a free promise of eternal life, through him; but as it is an instruction, or doctrine: the law with the Jews is called hrwt, because it is teaching and instructive; and everything that is so is by them called by this name: hence we find the doctrine of the Messiah, which is no other than the Gospel, is in the Old Testament called the law of the Lord, and his law, Isa 2:2 and in the New Testament it is called the law, or doctrine of faith, Ro 3:27 and this doctrine is perfect, as in Ps 19:7, it being a perfect plan of truths, containing in it all truth, as it is in Jesus, even all the treasures of wisdom and knowledge; and because it is a revelation of things perfect; of the perfect righteousness of Christ, and of perfect justification by it, and of free and full pardon of sins through him, and of complete salvation by him; and because it directs to Christ, in whom perfection is: and it is a law or doctrine of liberty;
ton thv eleuyhriav, "that which is if liberty"; which has liberty for its subject, which treats of it, even of the liberty wherewith Christ makes his people free: the Gospel proclaims this liberty to captive souls; and is the word of truth, which makes them free, or is the means of freeing them from the slavery of sin, from the captivity of Satan, and from the bondage of the law; and is what gives souls freedom and boldness at the throne of grace; and is that which leads them into the liberty of grace here, and gives them a view and hope of the glorious liberty of the children of God hereafter. This doctrine is as a glass to look into; in which is beheld the glory of Christ's person and office, and grace; and though by the law is the knowledge of sin, yet a man never so fully and clearly discovers the sin that dwells in him, and the swarms of corruption which are in his heart, as when the light of the glorious Gospel shines into him, and when in it he beholds the beauty and glory of Jesus Christ; see Isa 6:5 and looking into this glass, or into this doctrine, is by faith, and with the eyes of the understanding, opened and enlightened by the Spirit of God; and the word here used signifies a looking wistly and intently, with great care and thought, and not in a slight and superficial manner; and such a looking is designed, as is attended with effect; such an one as transforms into the same image that is beheld, from glory to glory; and happy is the man that so looks into it.
And continueth therein; is not moved away from the hope of the Gospel, nor carried about with divers and strange doctrines; but is established in the faith, stands fast in it, and abides by it; or continues looking into this glass, and to Christ, the author and finisher of faith, who is beheld in it; and keeps his eye upon it, and the object held forth in it; and constantly attends the ministration of it:
he being not a forgetful hearer; but takes heed to the things he hears and sees, lest he should let them slip; and being conscious of the weakness of his memory, implores the divine Spirit to be his remembrancer, and bring to his mind, with fresh power and light, what he has heard:
but a doer of the work; of the work of faith, and labour of love, and patience of hope, and of every work and ordinance the Gospel ministry points unto; doing and being subject to all in faith, from a principle of love, and with a view to the glory of God and Christ.
This man shall be blessed in his deed; or "doing", and while he is doing; not that he is blessed for what he does, but "in" what he does; see Ps 19:11 he having, in hearing the word, and looking into it, and in submitting to every ordinance of the Gospel, the presence of God, the discoveries of his love, communion with Christ, and communication of grace from him by the Spirit; so that Wisdom's ways become ways of pleasantness, and all her paths are peace; see
Ps 65:4, moreover, in all such a man does, he is prosperous and successful; in all he does he prospers: and so he is blessed in his deed, by God, whose blessing makes rich, both in spirituals and temporals: there seems to be an allusion to the blessed man in Ps 1:1.
James 1:26
Ver. 26. If any man among you seem to be religious,.... By his preaching, or praying, and hearing, and other external duties of religion, he is constant in the observance of; and who, upon the account of these things, "thinks himself to be a religious man", as the Vulgate Latin, Syriac, and Arabic versions render it; or is thought to be so by others:
and bridleth not his tongue; but boasts of his works, and speaks ill of his brethren; backbites them, and hurts their names and characters, by private insinuations, and public charges without any foundation; who takes no care of what he says, but gives his tongue a liberty of speaking anything, to the injury of others, and the dishonour of God, and his ways: there seems to be an allusion to
Ps 39:1.
But deceiveth his own heart; with his show of religion, and external performances; on which he builds his hopes of salvation; of which he is confident; and so gives himself to a loose way of talking what he pleases:
this man's religion is vain; useless, and unprofitable to himself and others; all his preaching, praying, hearing, and attendance on the ordinances will be of no avail to him; and he, notwithstanding these, by his evil tongue, brings a scandal and reproach upon the ways of God, and doctrines of Christ.
James 1:27
Ver. 27. Pure religion and undefiled,.... That which is sincere and genuine, and free from adulteration and hypocrisy:
before God and the Father; or in the sight of God the Father of Christ, and all his people; that which is approved of by him, who is the searcher of hearts, and the trier of the reins of men, "is this": not that the apostle is giving a full definition of true religion; only he mentions some of the effects of it, by which it is known, and without which it cannot be true and genuine; and they are these:
to visit the fatherless and widows in their affliction; and not only to see them, and speak a word of comfort to them, but to communicate to them, and supply their wants, as they may require, and according to the ability God has given: where there is true religion in the heart, there is love to God; and where there is love to God, there is love to the saints; and this will show itself to them, in times of affliction and distress; and where this is wanting, religion itself is not pure and undefiled:
and to keep himself unspotted from the world: from the men of the world, who defile by their evil communications; and "from the vices of the world", as the Arabic version renders it, which are of a defiling nature; and, where religion is in its power and purity, and the Gospel of the grace of God comes with efficacy, it teaches to separate from the rest of the world, and to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly.
John Gill's Exposition of the Entire Bible.
Christianity teaches men to be joyful under troubles:
such exercises are sent from God's love; and trials in the way of
duty will brighten our graces now, and our crown at last. Let us take
care, in times of trial, that patience, and not passion, is set to work
in us: whatever is said or done, let patience have the saying and
doing of it. When the work of patience is complete, it will furnish all
that is necessary for our Christian race and warfare. We should not
pray so much for the removal of affliction, as for wisdom to make a
right use of it. And who does not want wisdom to guide him under
trials, both in regulating his own spirit, and in managing his affairs?
Here is something in answer to every discouraging turn of the mind,
when we go to God under a sense of our own weakness and folly.
If, after all, any should say, This may be the case with some, but |
fear | shall not succeed, the promise is, To any that asketh, it shall
be given. A mind that has single and prevailing regard to its spiritual
and eternal interest, and that keeps steady in its purposes for God,
will grow wise by afflictions, will continue fervent in devotion, and
rise above trials and oppositions. When our faith and spirits rise and
fall with second causes, there will be unsteadiness in our words and
actions. This may not always expose men to contempt in the world,
but such ways cannot please God. No condition of life is such as to
hinder rejoicing in God. Those of low degree may rejoice, if they are
exalted to be rich in faith and heirs of the kingdom of God; and the
rich may rejoice in humbling providences, that lead to a humble and
lowly disposition of mind. Worldly wealth is a withering thing. Then,
let him that is rich rejoice in the grace of God, which makes and
keeps him humble; and in the trials and exercises which teach him
to seek happiness in and from God, not from _perishing
enjoyments.
Christianity teaches men to be joyful under troubles:
such exercises are sent from God's love; and trials in the way of
duty will brighten our graces now, and our crown at last. Let us take
care, in times of trial, that patience, and not passion, is set to work
in us: whatever is said or done, let patience have the saying and
doing of it.
Worldly wealth is a withering thing. Then,
let him that is rich rejoice in the grace of God, which makes and
keeps him humble; and in the trials and exercises which teach him
to seek happiness in and from God, not from _perishing
enjoyments.
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary