James 1
Dort1. After the superscription, 2. The apostle exhorts the scattered believing Jews patiently to hear their trials by the cross 3 because of the fruits that proceeds from thence 5 and those that have not the wisdom to do this beg teacheth to the same of God 6 But with faith seeing otherwise they shall not obtain it 9 comforts the lowly 10 exhorts the rich to humility because of the instability of the riches of life 13 teacheth that when anyone is tempted to sin this cometh not from God from his own concupiscence which conceiveth and bringeth forth sin 17 that all good cometh from God and especially generation 19 exhorts to long suffering 21 and meekness 22 And not only to hear Gods word but also to do it seeing otherwise it is heard in vain 23 which he declares by the similitude of one that beholds himself in a glass 26 finally he teacheth that the exercise of true religion consist most of bridling of one tongue 27. In exercising f charity especially toward widows and fatherless and in living holily.
1. James [see the annotate on the title]a servant of God [namely in the service of the apostleship see Romans 1.1Philippians 1.1 2Petre 1.1 Jude verse1 Revelations 1.1] and of the Lord Jesus Christ to the twelve tribes [namely of the Israelites or Jews who were divided into twelve tribes of families namely those among them who had embraced the gospel see Genesis 49:28 Exodus 24:4 Joshua 3:12 Acts 26:7] which are in the dispersion [the Israelite or Jews were oftentimes dispersed out of their own country into the land of the ten tribes by the Assyrians and the two of the Babylonians which afterwards indeed were brought back again yet some remained in dispersion see further Acts 2:5 and finally they were wholly scattered by the Roman war under Vespafian and Titus in which scattering they had continued hither to this last dispersion itself therefore was not yet come to pass when this epistle was written so that here are understood those who by the first dispersion remains in the land of Pontus Galatia Cappadocia ,Asia Birthynia c as the same are expressed 1Peter1.1 and it appears also that the Jews were scattered into those and other far countries and some of them converted to Christians religion acts 2 verse9 ,10,11,41]salvation[Gr chairing that is to be joyful which was a form of salutation usually with the Greeks see Matthew 26:49 and 27.20 John9.3 Acts 15:23]
2. Esteem it for great joy [Gr all mere joy nothing else but joy this joy ariseth not from the feeling of affliction but from the feeling of Gods grace in the midst of the affliction and from the consideration of the profits and fruits of the same which are expressed in the following verses]my brethren when ye fall [the Greek word signifieth to fall into the midst of them so being seized by them on all sides round about]into manifold temptations [that is afflictions which are so called because thereby God tries and makes known our steadfastness in the faith as is declared in the following verse so it is said also that god tempted Abraham Genesis 22:1 that is tried his faith see also 2Peter 2.9 Revelation 3:10]
3. Knowing [that is seeing ye know namely for what end God suffers these affliction to befall you and for what advantages the same bring to believers the knowledge therefore it is caused with joy unto which he exhorts]that the trial of your faith [that is affliction whereby trial is tried even as gold by the fire 1Peter1.7]worketh patience [namely not of itself seeing in unbelievers it forth impatience and murmuring against God but because god by his spirit so enlightens the understanding of the believers that they understand hat by the same he will try to make known their faith and thereby prepare them for eternal joy and he is doth not contradict that which Paul saith Rom.5.4 patience worketh trial for by word trial Paul doth not understand affliction whereby faith is tried as James doth here but the proof and experience [namely of Gods help and assistance comfort and faithfulness in his promises .]
4. But let patience have a perfect work [that is an upright sincere and work enduring even to the end Matthew 10:22] that ye may be perfect [as before for that the apostle doth not understand this of an altogether complete perfection according as the law requires appears hereafter James 3:2]and wholly upright[that is that ye do not suffer for good cause 1Peter4.15,16 but also in your whole life show uprightness that everyone may see thereby that ye suffer unjustly]defective [that is omitting that which ye are obliged and ought to do as good Christian] in nothing [namely that the Christian calling requires of us or in no temptations namely how grievous so ever the same might be .
5. And if anyone of ye [namely as we al want it by nature]want wisdom[this may well be understood of all wisdom but the apostle here principally understands the wisdom of a spiritual and heavenly things the beginning whereof is the fear of God and especially that wisdom which must be used in the afflictions to understand the true cause of the same and the manner how we must carry and comfort ourselves in the same which requires great wisdom]let him ask of it from God who giveth to everyone [namely who rightly prays to him for his wisdom] liberally [Gr simple that is without difficulty or niggardliness]and upbraideth not[namely that he hath given us so much and so often as men commonly do who are not willing to give] and it shall be given him [namely wisdom in which promise may also be extended to all other things needful to our salvation see Matth.7.7 Luke 11:9 John 16:23.]
6. But let him ask in faith, [That is, with a firm confidence that he shall be heard, Mark 11:22, 23, 24.] not doubting: [namely, whether he shall be heard or not. Or whether God is faithful is his promises or not. Of this word see Acts 10:20. and 11. 12. Romans 4:20.] for he that doubteth is like a wave of the Sea, which is driven by the wind, and cast up and down.
7. For let not that man [Namely, that prayeth so, without confidence, and with doubting] think, that he shall receive anything of the Lord:
8. A double hearted man, [Gr. A two-souled man, i.e. who hath his soul or heart as it were parted in two, betwixt God and his lusts, and so will serve both, as the Israelites had divided their heart betwixt the Lord and Baal, 1 Kings 18:21. Hosea 10:2.] (is) [this word is, is not in the Greek Text, wherefore some join these words to the foregoing words of the seventh verse, thus, As being a double hearted man & c.] unsteadfast [that is, not only changeable in his mind, but also unquiet in his conscience] in all his ways. [that is, in all his thoughts, consultations, and dealing. Hebr.]
9. But let the brother who is low degree, [That is, who by crosses, poverty and afflictions, is in a low and miserable condition. For so lowliness is often taken for affliction. See Psalms 116:6. and 119. 71.] boast [that is, rejoice, as vers. 2. and 1 Pet. 1. 6.] in his exaltation: [that is, in that glorious estate whereunto God hath called him, that he is by faith become a child and an heir of God, John 1:12. Romans 8:17.]
10. And the rich [Namely, who is not subject to such afflictions, but hath riches, honour, and all other commodities of this life in abundance] in his humiliation: [namely, let him boast. That is, although he be not in a low but an high estate according to the world, let him not boast so much herein, but in this especially, that he hath an humble heart, that doth not therefore lift up itself above others, but being mindful of the changeableness of the things of this world, carries himself humbly before God and men] for he [namely, such a rich man, as is exprest in the following verse] shall pass away, as a flower of the grass.
11. For the Sun [That is, like as the Sun etc.] is risen with heat, and hath withered the grass, and its flower is fallen off, and the fair show of its face is perished, so also shall the rich man [this is indeed true of all men, but is spoken especially of the rich, because they can very hardly be drawn off from trusting in their riches. See 2 Tim. 6. ver. 17.] fade away [that is, loose his greatness and glory, as a flower that fades] in his ways. [See the annotate. On vers. 8. Gr. Poreiais i.e. walkings.]
12. Blessed is the man that endureth [That is, patiently, and constantly] temptation: [that is, affliction see vers. 2.] for when he shall have been tried [namely, by afflictions, and found that nevertheless he continueth steadfast in the faith] he shall receive [that is, obtain, not as a deserved reward: for the suffering of the present time is not to be weighed with the glory to come, Romans 8:18. but as a gracious gift, Romans 6:23.] the crown of life, [that is, eternal life, whereby after the fight and conquest, he shall be glorified as with a crown] which the Lord hath promised to them that love him. [that is, who believe in Christ, John 3:36. and 5. 24. and show forth their by a steadfast love of God and their neighbour. See 2 Tim. 4. 8.]
13. Let no man when he is tempted [Here the word tempt is taken in another signification then before, namely, for enticing or stirring up to evil or sin, which seeing Satan always doth, he is therefore also called the Tempter. Matthew 4:3. 1 Thes. 3. 5.] say, [namely, as it seems that some did, who because afflictions (whereby men are enticed or stirred up to apostasy and other sins, to avoid them) are sent unto us by the providence of God, Genesis 45:7. 2 Sam. 16. 10. from thence concluded that therefore god must also be an author of stirring up to evil happening by afflictions, which the Apostle here strongly confutes] I am tempted of God: for God cannot be tempted with evil, [Gr. Is untemptable by evils, i.e. cannot by reason of his perfect goodness, neither be stirred up to evil himself, nor yet stir up any man thereunto, seeing he cannot do that which is contrary to his unto, seeing he cannot do that which is contrary to his own nature, and which his nature abhors] and be himself tempteth no man. [that is, stirs up no man to evil.]
14. But every one is tempted [That is, enticed to evil, at before] when by his own concupiscence [that is, by the sinful lusts of his flesh, which all men have by nature, and since the fall of our first parents are inbred in them. For although Satan and the world do also entice us to evil, nevertheless they would affect nothing, if these evil lusts, as the inward and principal causes were not added thereunto] he is drawn away [namely, from good] and enticed. [namely, unto evil, being allured thereunto by the sweetness of the same, as by a bait. This is the first evil motion in the heart of man, when he is tempted or stirred up to evil, which motion also is sin, forasmuch as it departeth from that uprightness which the Law requires, 1 John 3:4. and the Apostle Paul oftentimes calls it sin, Romans 7:7, 8, 9, 11. etc. and if it is contrary to the tenth Commandment, Thou shalt not covet.]
15. Afterwards concupiscence having conceived [He declares this further by similitude of a woman, which first conceives, afterwards brings forth her fruit. By the conceiving of lust is understood a second motion in the heart, whereby now also the will consents to this, even as David by beholding the wife of Urias, was first enticed to desire her, and afterwards determined in his heart, that he would make use of her. Whereby sin was now as it were conceived. 2 Sam. 11. 2. etc.] bringeth forth sin: [that is, bringeth forth and actually accomplisheth outward sin, which therefore is commonly called actual sin, and here accomplished sin, from whence therefore cannot be concluded, that concupiscence is no sin, but indeed the contrary, because it brings forth such evil fruits, that it must be an evil tree, Matth. 7. 17, 18.] and sin being accomplished [that is, being outwardly committed. This is a description of actual sin] bringeth forth [the Apostle here useth a Greek word, which is properly spoken of a woman, which is delivered of her fruit, and brings forth the same out of her body, to continue in the former similitude] death. [namely, temporal and eternal. See Deuteronomy 27:26. Ezekiel 18:4. Romans 1:32. and 6. 23. From whence cannot be concluded that actual sins only deserve death, expressly testify, Moses, Deuteronomy 27:26. Christ, Matth. 5. 22. 28. Paul, Romans 5:14. and 7. 7. 1 John 3:15. but the Apostle teacheth only, how sin by little and little, more and more brings us unto death.]
16. Err not [Namely, especially in this point : that ye should hold God for an author of temptations or enticements to sin: for that is blasphemous] my beloved brethren.
17. Every good gift, and every perfect gift [That is, which is needful and useful to perfect a man more and more, and to bring him to salvation] is from above, [that is, from God, who hath his throne above in heaven, and from thence sends down his gifts unto us. See John 3:31.] coming down from the Father of lights, [that is, who is not only light himself, 1 John 1:5, 7. and inhabiteth an inaccessible light, 1 Tim. 6. 16. but also enlighteneth every man that cometh into the world. John 1:9.] with whom there is no alteration [Gr. In whom there is no alteration; namely, in his essence, nature, and properties] or shadow [Gr. Shadowing, a similitude taken from the sun, whose shining is often times darkened by certain clouds as shadows] of turning. [Namely, of his will from good to evil.]
18. According to his own will [Gr. Willing, or having willed, i.e. according to his good pleasure, which is the original of our regeneration and salvation, Philippians 2:13.] he brought us forth [the Greek word properly signifies, even as a mother brings her child into the world, as verse 15.] by the word of truth [that is, by the preaching of the Gospel, as the outward means necessary thereunto: See Romans 10:14, 17. 1 Pet. 1. 23.] that we might be (as it were) first fruits [Gr. A certain first-fruit, i.e. even as the first of the fruits were first consecrated to God, so also the believing Jews, were consecrated to God before other people] of his creatures. [That is, of other men as well Gentiles as Jews, who should yet believe in Christ.]
19. So then my beloved brethren, let every man be swift to hear, [Namely, the word of truth to learn the same; or else in general to learn somewhat that is good] slow to speak, [that is, to utter your judgement of any thing or persons] slow to wrath.
20. For the wrath of man, worketh not the righteousness of God. [That is, when it is too vehement, and stirs a man up, not to do that which is right before God, but to revenge, reviling, fighting and such like wicked works: See Psalms 4:5. Matthew 5:22.]
21. Therefore having laid aside [This is the first part of true conversion, to leave that which is evil, Psal. 35. 15. Isaiah 1:16.] all filthness[that is, sin which is foul and stinking before God, and especially those soul and abominable sins which are rehearsed by the Apostle Peter, 1 Peter 4:3.] and abundance of wickedness, [that is, all overflowing and eminent wickedness. Christians must lay aside all wickedness, of what sort soever it be, 1 Cor. 5. 7. 1 Pet. 21. but especially that which is eminent and overflows] receive [namely, by faith and obedience] with meekness the word [that is, the doctrine of the Gospel] that is planted in (you) [Gr. Implanted, namely, by the ministry of the Teachers, who plant and water, 1 Cor. 3. 6. and sow the word in the hearts of men, as an incorruptible seed, whereby they are born again and grow up. See Luke 8:11. 1 Pet. 1. 23. and 2. 2.] which I sable to save your souls. [Namely, being accompanied with the power and working of the Holy Ghost, John 3:5. and received by faith, Hebrews 4:2.]
22. And he doers of the word, [Whereby the Apostle understands, not those, of whom Paul speaketh, Romans 2:13 who would be justified by doing of the Law; but those who with their hearts believing unto righteousness, frame their lives according to the doctrine of Christ, and show their faith by fruits of repentance] and not only hearers, deceiving your selves with false reasoning. [Gr. Paralogizomenoi, i.e. making false arguments, whereby they deceive themselves, concluding that they shall be saved, because they are hearers of the word : for Christ faith Luke 11:28. that they are blessed, who do not only hear Gods word, but also keep it.]
23. For if any one be a hearer of the word, and not a doer, he is like a man, who observeth his natural face [Gr. Face of his nativity] in a glass. [For Gods word is like unto a glass: the Law for to see therein our spots and sins; and the Gospel to behold therein the grace of God in Christ. Now he that looketh on the Law only, and doth not reform and leave his sins shown therein, and he that by a true faith embraceth not the grace propounded in the Gospel, he is like such a man; and such beholding shall not profit him if the other do not follow.]
24. For he observed himself and went away and presently what manner of one he was.
25. But he narrowly looketh as men used to do as they would diligently look at anything see Luke 24:12 John 20:5 1Peter 1.12] into the perfect law [that is the implanted word namely of the gospel as it spoken in verse 21 for the word law is here taken in general for a doctrine as Paul also calls the doctrine of the gospel the law of faith Romans 3:27] which is of liberty [that is which teacheth us that we are truly made free from sin by the son and by which we receive the spirit of liberty and not of bondage see John 8:36 Romans 8:2 ,15] and continueth in it [that is in the law or doctrine]he not being become a great hearer but a doer of the work he I say shall be blessed in this his doing [that is when he continueth in this doctrine and putteth it in practice which indeed is not a meritorious cause of blessedness which is obtained by faith alone Hab.2.4 Romans 3:22 &c Galatians 2:16 and 3.8 &c but is a way to come unto the same Psalms 1:1,2 Ephesians 2:10]
26. If any man among you think [that is imagine with himself ,persuade himself] that he is religious and bridleth not his tongue [namely from not reviling ,lying unclean speaking for out of the heart the mouth speaketh Matthew 12:34 one sort of sin is named under which all other the like are also understood] but seduceth his own heart [namely by he vain imagination] this mans religion [namely which show outwardly and whereof he boasteth] is vain.
27. The pure and unspotted religion before God and the father [that is which God the father requires of us and is acceptable to him] is this to visit [that is to have oversight of orphans and widows]orphans and widows in their afflictions [under this one sort of charity towards our neighbor are understood all other whereby faith must be effectual Galatians 5:6]and keep himself undefiled [namely from the uncleanness of which he spoke verse 21see also 2Timothy 2.21]from the world [namely from the ungodly world whereof the word is full 1John 5.19 and from worldly lusts which reign in worldly men see John 2:25,26]