1The apostle's address to the dispersed Jews. 2He recommendeth patience and joy in afflictions, 5and prayer with faith. 9He giveth advice to the poor and to the rich. 12The reward of those that are firmly resistant under trial. 13Our own lusts, and not God, tempt us to sin. 17God is the unchangeable author of all good to his creatures. 19We must receive the word with purity and meekness, and not only hear, but do it. 26The necessity of governing the tongue. 27The essential duties of true religion.
1JAMES,12a servant of God and of the Lord Jesus Christ, to 3the twelve tribes whicha are 4scattered abroad, 5greeting.
1This and the following epistles are by the ancient Greek teachers called katholikai, that is, general, because they are written, not to any particular Churches, as the epistles to the Romans, Corinthians, Ephesians, etc., nor to particular persons, as the epistles to Timothy, to Titus and to Philemon, but in general to all believers, especially Jews, except only the second and third epistles of John.
2Some ancient Greek teachers think that this epistle was not written by the apostle James, but by one James, surnamed Justus, and also Oblias, one of the 70 disciples of Christ, who was made overseer of the church of Jerusalem by the apostles. Yet almost all superscriptions and titles of the Greek copies have the title of apostle; and it is not very probable that, while the apostles yet lived and to whom this properly belonged, a disciple would have written unto all the churches.
3Seeing there were two James amongst the apostles, Mat.10:2, 3, one who was the son of Zebedee, and a brother of John, Mat. 4:21; Mark 1:19, who was killed by Herod, Acts 12:2. And one who was the son of Alphæus, a brother of Joses, Mat. 13:55; 27:56; Gal. 1:19, who for distinction was surnamed the less, Mark 15:40, and called the Lord’s brother, Gal. 1:19, that is, cousin, seeing he was a son of Mary, the sister of the Lord’s mother, Mark 15:40; 16:1, who was the main speaker in the Synod of Jerusalem, Acts 15:13. One of the two wrote this epistle. Now that this was not done by the first is probable, because he was killed very early before the apostles began to write; see the annotation on Acts 12:2.
1 See the annotations on the title above.
2 Namely, in the service of the apostleship. See Rom. 1:1; Philip. 1:1; 2 Peter 1:1; Jude verse 1; Rev. 1:1.
3 Namely, of the Israelites or the Jews, who were divided into twelve tribes or families, namely, those among them who had embraced the Gospel. See Gen. 49:28; Exod. 24:4; Joshua 3:12; Acts 26:7.
a Acts 8:1; 1 Peter 1:1.
4 The Israelites or Jews were oftentimes dispersed out of their own country, into other lands, the ten tribes by the Assyrians, and the two by the Babylonians, which afterward indeed were brought back again, yet some remained in the dispersion; whereof see further, Acts 2:5, and finally they were totally scattered by the Roman war under Vespasianus and Titus, in which scattering they have remained until this time. This last dispersion does not seem to have taken place as yet when this epistle was written; so that here are understood those who by the first dispersion remained in the lands of Pontus, Galatia, Cappadocia, Asia and Bithynia, etc., as the same are expressed in 1 Peter 1:1, and it appears also that the Jews were scattered into these and other far countries, and some of them converted to the christian religion, Acts 2:9, 10, 11, 41.
5 Gr. chairein, that is, to be joyful; which was a form of salutation usual with the Greeks. See Mat. 26:49; 27:29; John 19:3; Acts 15:23.
2My brethren, countb it 6all joy when ye 7fall into divers 8temptations;
b Mat. 5:11; Rom. 5:3; 1 Peter 1:6.
6 Or, great, that is, mere joy, nothing else but joy. This joy arises not from the feeling of afflictions, but from the feeling of God’s grace in the midst of afflictions, and from the consideration of the profits and fruits of the same, which are expressed in the following verses.
7 The Greek word signifies to fall into the midst of them, as being seized by them on all sides round about.
8 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. It is thus also said that God tempted Abraham, Gen. 22:1, that is, tried his faith. See also 2 Peter 2:9; Rev. 3:10.
39Knowingcthis, that 10the trying of your faith worketh 11patience.
9 That is, seeing ye know, namely, for what end God suffers these afflictions to befall you, and what advantages the same bring to believers. This knowledge therefore is the cause of the joy unto which he exhorts.
c Rom. 5:3; 1 Peter 1:7.
10 That is, afflictions whereby your faith is tried, even as gold by the fire, 1 Peter 1:7.
11 Namely, not of itself, seeing it brings forth in unbelievers impatience and murmuring against God, but because God by His Spirit so enlightens the understanding of believers, that they understand that by the same He will try and make known their faith, and thereby prepares them for eternal joy. And this does not contradict that which Paul says in Rom. 5:4, And patience worketh experience, for, by the word experience Paul does not understand the afflictions whereby faith is tried, as James does here, but experience and observation, namely, of God’s help, assistance, comfort and faithfulness in His promises.
4But let patience have her 12perfect work, that ye may be 13perfect and 14entire, 15wanting 16nothing.
12 That is, an upright, sincere and a work enduring even to the end, Mat. 10:22.
13 As before. For, that the apostle does not understand this of an altogether complete perfection according to the demand of the law, appears hereafter, James 3:2.
14 That is, that you do not only suffer for a good cause, 1 Peter 4:15, 16, but show also in your whole life all uprightness, that everyone may see thereby that you suffer unjustly.
15 That is, omitting that which you are obliged and ought to do as good Christians.
16 Namely, that the christian calling requires of us. Or, in no temptation. Namely, how grievous so ever the same might be.
5Ifd17any of you lack 18wisdom, let him ask of God, that giveth to 19all men 20liberally, and 21upbraidethe not; and 22itf shall be given him.
d Prov. 2:3.
17 Namely, as, all of us, we do not have it by nature.
18 This may truly be understood of all wisdom, but the apostle here principally understands the wisdom of spiritual and heavenly things, the beginning whereof is the fear of God, and especially that wisdom which must be used in afflictions to understand the true causes of the same, and the manner how we must carry and comfort ourselves in the same, which requires great wisdom.
19 Namely, who rightly prays to Him for this wisdom.
20 Gr. simply, that is, without difficulty or scantiness.
21 Namely, that He has given us so often and so much; as the people, who are not willing to give, commonly do.
e reproach
22 Namely, wisdom. This promise may also be extended to all other things, needful to our salvation. See Mat. 7:7, etc.; Luke 11:9; John 16:23.
f Jer. 29:12; Mat. 7:7; 21:22; Mark 11:24; John 16:24; 1 John 3:22; 5:14.
6But let him ask 23in faith, 24nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
23 That is, with a firm confidence that he shall be heard, Mark 11:22, 23, 24.
24 Namely, whether he shall be heard or not. Or, whether God is faithful in His promise or not. Of this word see Acts 10:20; 11:12; Rom. 4:20.
7For let not 25that man think that he shall receive any thing of the Lord.
25 Namely, who prays as such, without confidence, and with doubting.
826A double minded man 27is 28unstable 29in all his ways.
26 Gr. a two-souled man, that is, one who has his soul or heart, as it were, parted in two between God and his lusts, and so will serve both, as the Israelites had divided their heart between the Lord and Baal, 1 Kings 18:21; Hosea 10:2.
27 This word is, is not in the Greek Text, wherefore some join these words to the foregoing words of the 7th verse, thus, As being a double hearted man, etc.
28 That is, not only changeable in his mind, but also unquiet in his conscience.
29 That is, in all his thoughts, consultations and actions. Hebraism.
9Let the brother of 30low degree 31rejoice in 32that he is exalted:
30 That is, who by crosses, poverty and afflictions, is in a low and miserable condition. For, lowliness as such is often taken for affliction. See Psalm 116:6; 119:71.
31 Or, glory. That is, rejoice himself, as verse 2 and 1 Peter 1:6.
32 That is, in that glorious state, whereunto God has called him, that he by faith has become a child and an heir of God, John 1:12; Rom. 8:17.
10But 33the rich, 34in that he is made low: because as the flower of the grass 35he shall pass away.
33 Namely, who is not subject to such afflictions, but has riches, honor and all other commodities of this life in abundance.
34 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 therein, but in this especially, that he has an humble heart which does 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.
35 Namely, such a rich man, as is expressed in the following verse.
11Forg36the 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 37the rich man 38fade away 39in his ways.
g Isa. 40:6; 1 Cor. 7:31; James 4:14; 1 Peter 1:24; 1 John 2:17.
36 That is, like, as it were, the sun, etc.
37 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 1 Tim. 6:17.
38 That is, loose his greatness and glory, as a flower that fades.
39 See the annotation on verse 8. Gr. poreiais, that is, in his walks.
12Blessedhis the man that 40endureth 41temptation: for when he is 42tried, he shall 43receive 44thei crown of life, which the Lord hath promisedj to them 45that love him.
h Job 5:17.
40 That is, patiently and steadfastly.
41 That is, affliction. See verse 2.
42 Namely, through afflictions, and found that nevertheless he continues steadfast in the faith.
43 That is, obtain, not as a deserved reward; for, the suffering of the present time is not to be weighed against the glory to come, Rom. 8:18, but as a gracious gift, Rom. 6:23.
44 That is, eternal life, whereby after the contest and conquest, he shall be glorified as with a crown.
i 2 Tim. 4:8; 1 Peter 5:4; Rev. 2:10.
j Mat. 10:22; 19:28, 29.
45 That is, who believe in Christ, John 3:36 and 5:24 and show forth their faith with a steadfast love for God and their neighbor. See 2 Tim. 4:8.
13Let no man 46say 47when he is tempted, I am tempted of God: for God 48cannot be tempted with evil, neither 49tempteth he any man:
46 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, Gen. 45:7; 2 Sam. 16:10, concluded from this that therefore God must also be an author of stirring up to evil happenings by afflictions, which the apostle here strongly confutes.
47 Here the word to tempt is taken in another signification than before, namely, for enticing or stirring up to evil or sin. Seeing Satan always does this, he is therefore also called the tempter. Mat. 4:3; 1 Thes. 3:5.
48 Gr. is not temptable by evils, that is, cannot be tempted by reason of His perfect goodness, neither be stirred up to evil Himself, nor yet stir up any man thereunto, seeing He cannot do what is contrary to His own nature, and which His nature abhors.
49 That is, stirs up no man to evil.
14But every man 50is tempted, 51when he is 52drawn away of his own lust, and 53enticed.
50 That is, enticed to evil; as before.
51 That is, by the sinful lusts of his flesh, which all men have by nature, and are inbred in them since the Fall of our first parents. For, although Satan and the world do also entice us to evil, nevertheless they would do nothing, if these evil lusts, as the inward and principal causes, were not added thereunto.
52 Namely, from good.
53 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 is also sin, forasmuch as it departs from that uprightness which the law requires, 1 John 3:4, and the apostle Paul oftentimes calls it sin, Rom. 7:7, 8, 9, 11, etc., and it is contrary to the tenth commandment, Thou shalt not covet.
15Then when lust hath 54conceived, it 55bringeth forth sin: and sin, when it is 56finished, 57bringeth forth 58death.
54 He declares this further by similitude of a woman, who 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 Uriah, 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.
55 That is, breeds forth, and actually accomplishes outward sin, which therefore is commonly called actual sin, and here finished sin. From which cannot therefore 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, Mat. 7:17, 18.
56 That is, being outwardly committed. This is a description of actual sin.
57 The apostle uses here 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 remain with the previous similitude.
58 Namely, temporal and eternal. See Deut. 27:26; Ezek. 18:4; Rom. 1:32; 6:23; from which cannot be concluded that only actual sins deserve death and not the inward sinful lusts. For, that these also deserve death, expressly testify Moses, Deut. 27:26; Christ, Mat. 5:22, 28; Paul, Rom. 5:14; 7:7; John, 1 John 3:15, but the apostle teaches only how sin, little by little and more and more, brings us unto death.
1659Do not err, my beloved brethren.
59 Namely, especially on this point, that you would hold God for an author of temptations or enticements to sin; for, that is blasphemous.
17Everyk good gift and every 60perfect gift is 61from above, and cometh down from the 62Father of lights, withl whom is 63no variableness, neither 64shadow of 65turning.
k Prov. 2:6; 1 Cor. 4:7.
60 That is, which is needful and useful to perfect a man more and more, and to bring him unto salvation.
61 That is, from God, Who has His throne above in heaven, and from there sends down His gifts unto us. See, John 3:31.
62 That is, Who is not only Light Himself, 1 John 1:5, 7, and inhabits an inaccessible light, 1 Tim. 6:16, but also enlightens every man who comes into the world. John 1:9.
l Isa. 14:27; 46:10; Mal. 3:6; Rom. 11:29.
63 Gr. in whom there is no change; namely in His Essence, nature and attributes.
64 Gr. shadowing, a similitude taken from the sun, which shining is oftentimes darkened by certain clouds as shadows.
65 Namely, of His will, from good to evil.
1866Ofm his own will 67begat he us 68with the word of truth, that we should be a kind of 69firstfruits 70of his creatures.
66 Gr. willing, or having willed, that is, according to His good pleasure, which is the origin of our regeneration and salvation, Philip. 2:13.
m 1 Cor. 4:15; Gal. 4:19; 1 Peter 1:23.
67 The Greek word properly signifies the same as a mother brings her child into the world, as verse 15.
68 That is, by the preaching of the Gospel, as the outward means necessary thereunto, see Rom. 10:14, 17; 1 Peter 1:23.
69 Gr. a certain firstfruit, that is, the same as the first of the fruits were first consecrated to God, so also the believing Jews were consecrated to God before other nations.
70 That is, of other men, Gentiles as well as Jews, who would yet believe in Christ.
19Wherefore, my beloved brethren, let everyn man be swift 71to hear, slow 72to speak, slow to wrath:
n Prov. 17:27; Eccl. 5:1.
71 Namely, to learn the Word of truth. Or, also to learn in general something that is good.
72 That is, to utter your judgment about any matters or persons.
20For the wrath of man 73worketh not the righteousness of God.
73 That is, when it is too vehement, and stirs up a man not to do what is right before God, but to revenge, reviling, fighting and such like wicked works. See Psalm 4:4; Mat. 5:22.
21Whereforeo74lay apart all 75filthiness and 76superfluity of naughtiness,p and 77receive with meekness the 78engrafted 79word, which is 80able to save your souls.
o Rom. 13:12; Col. 3:8.
74 This is the first part of true conversion, to leave that which is evil, Psalm 34:14; Isa. 1:16.
75 That is, sin, which is foul and stinking before God, and especially those foul and abominable sins which are related by the apostle Peter, 1 Peter 4:3.
76 That is, all overflowing and prominent wickedness. Christians must lay aside all wickedness, of what kind they ever be, 1 Cor. 5:7; 1 Peter 2:1, but especially what is prominent and overflowing.
p badness, wickedness*
77 Namely, by faith and obedience.
78 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 increase. See Luke 8:11; 1 Peter 1:23; 2:2.
79 That is, the doctrine of the Gospel.
80 Namely, being accompanied with the power and working of the Holy Spirit, and received by faith, John 3:5.
22Butq be ye 81doers of the word, and not hearers only, 82deceiving your own selves.
q Mat. 7:21; Luke 11:28; Rom. 2:13; 1 John 3:7.
81 Or, performers. Whereby the apostle understands not those, of whom Paul speaks in Rom. 2:13 who would be justified by the performance 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 the fruits of repentance.
82 Gr. paralogizomenoi, that is, making false conclusions whereby they deceive themselves, concluding that they shall be saved, because they are hearers of the Word; for Christ says in Luke 11:28 that they are blessed, who do not only hear God’s Word, but also keep it.
23Forr if any be a hearer of the word, and not a doer, he is like unto a man beholding 83his natural face 84in a glass:
r Luke 6:47.
83 Gr. face of his birth.
84 For, God’s Word is like unto a mirror: the law, to see therein our spots and sins; and the Gospel, to behold therein the grace of God in Christ. Now he who looks on the law only and does not reform and leave his sins shown therein and he who by a true faith embraces not the grace propounded in the Gospel, he is like such a man, and such beholding shall not profit him if the other does not follow.
24For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
25Buts85whoso looketh 86into the perfect law of 87liberty, and 88continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed 89in his deed.
s Mat. 5:19.
85 Gr. he that stoopeth down, that is, he, who stooping down, looks as men use to do when they will diligently look into any thing. See Luke 24:12; John 20:5; 1 Peter 1:12.
86 That is, the implanted Word, namely, of the Gospel, as it is 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, Rom. 3:27.
87 That is, which teaches 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; Rom. 8:2, 15.
88 That is, in that law or doctrine.
89 That is, when he remains in this doctrine and puts it in practice, which is indeed not a meritorious cause of blessedness, which is obtained by faith alone, Hab. 2:4; Rom. 3:22, etc.; Gal. 2:16; 3:8, etc., but is a way to come unto the same, Psalm 1:1, 2; Eph. 2:10.
26Ift any man among you 90seem to be religious, and bridleth not 91his tongue, but deceiveth his own 92heart, this man’s 93religion is vain.
t Psalm 34:13; James 3:6; 1 Peter 3:10.
90 That is, imagines in himself, persuades himself.
91 Namely, from reviling, lying, unclean speaking, etc., for out of the abundance of the heart the mouth speaketh, Mat. 12:34; one kind of sin is named, under which all other similar ones are also understood.
92 Namely, by this vain imagination.
93 Namely, which he shows outwardly, and whereof he boasts.
27Pure religion and undefiled 94before God and the Father is this, 95To visit the 96fatherless and widows in their affliction, and to keep himself 97unspotted 98from the world.
94 That is, which God the Father requires of us and is acceptable to Him.
95 Or, to have supervision over orphans and widows.
96 Under this one kind of charity towards our neighbor are understood all other, whereby faith must be effectual, Gal. 5:6.
97 Namely, from the uncleanness of which he spoke in verse 21. See also 2 Tim. 2:21.
98 That is, from ungodly men, whereof the world is full, 1 John 5:19, and from worldly lusts, which reign in worldly men. See 1 John 2:15, 16.