8. The Greek may be translated, "If, however, ye fulfil," &c., that is, as Alford, after Estius, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies; if you choose to observe the royal law ... well and good; but respect of persons is a breach of that law." I think the translation is, "If in very deed (or 'indeed on the one hand') ye fulfil the royal law ... ye do well, but if (on the other hand) ye respect persons, ye practice sin." The Jewish Christians boasted of, and rested in, the "law" (<reference osisRef="Acts.15.1">Ac 15:1</reference>; <reference osisRef="Acts.21.18-Acts.21.24">21:18-24</reference>; <reference osisRef="Rom.2.17">Ro 2:17</reference>; <reference osisRef="Gal.2.12">Ga 2:12</reference>). To this the "indeed" alludes. "(Ye rest in the law): If indeed (then) ye fulfil it, ye do well; but if," &c.

<hi type="bold">royal--</hi>the law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law is the royal law of love, and that law, like Himself, reigns supreme. He "is no respecter of persons"; therefore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty (<reference osisRef="Jas.2.12">Jas 2:12</reference>). The law is the "whole"; "the (particular) Scripture" (<reference osisRef="Lev.19.18">Le 19:18</reference>) quoted is a part. To break a part is to break the whole (<reference osisRef="Jas.2.10">Jas 2:10</reference>).

<hi type="bold">ye do well--</hi>being "blessed in your deed" ("doing," Margin) as a doer, not a forgetful hearer of the law (<reference osisRef="Jas.1.25">Jas 1:25</reference>).

8. The Greek may be translated, "If, however, ye fulfil," &c., that is, as Alford, after Estius, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies; if you choose to observe the royal law... well and good; but respect of persons is a breach of that law." I think the translation is, "If in very deed (or 'indeed on the one hand') ye fulfil the royal law... ye do well, but if (on the other hand) ye respect persons, ye practice sin." The Jewish Christians boasted of, and rested in, the "law" (Ac 15:1; 21:18-24; Ro 2:17; Ga 2:12). To this the "indeed" alludes. "(Ye rest in the law): If indeed (then) ye fulfil it, ye do well; but if," &c. royal-- the law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law is the royal law of love, and that law, like Himself, reigns supreme. He "is no respecter of persons"; therefore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty (Jas 2:12). The law is the "whole"; "the (particular) Scripture" (Le 19:18) quoted is a part. To break a part is to break the whole (Jas 2:10). ye do well-- being "blessed in your deed" ("doing," Margin) as a doer, not a forgetful hearer of the law (Jas 1:25).


9. Respect of persons violates the command to love all alike "as thyself."

<hi type="bold">ye commit sin--</hi>literally, "ye work sin," <reference osisRef="Matt.7.23">Mt 7:23</reference>, to which the reference here is probably, as in <reference osisRef="Jas.1.22">Jas 1:22</reference>. Your works are sin, whatever boast of the law ye make in words (see on <reference osisRef="Jas.2.8">Jas 2:8</reference>).

<hi type="bold">convinced--</hi>Old English for "convicted."

<hi type="bold">as transgressors--</hi>not merely of this or that particular command, but of the whole absolutely.

9. Respect of persons violates the command to love all alike "as thyself." ye commit sin-- literally, "ye work sin," Mt 7:23, to which the reference here is probably, as in Jas 1:22. Your works are sin, whatever boast of the law ye make in words (see on Jas 2:8). convinced-- Old English for "convicted." as transgressors-- not merely of this or that particular command, but of the whole absolutely.


10. The best manuscripts read, "Whosoever shall have kept the whole law, and yet shall have offended (literally, 'stumbled'; not so strong as 'fall,' <reference osisRef="Rom.11.11">Ro 11:11</reference>) in one (point; here, the respecting of persons), is (hereby) become guilty of all." The law is one seamless garment which is rent if you but rend a part; or a musical harmony which is spoiled if there be one discordant note [Tirinus]; or a golden chain whose completeness is broken if you break one link [Gataker]. You thus break the whole law, though not the whole of the law, because you offend against love, which is the fulfilling of the law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose out parts of the law to keep, which suit our whim, while we neglect others.

10. The best manuscripts read, "Whosoever shall have kept the whole law, and yet shall have offended (literally, 'stumbled'; not so strong as 'fall,' Ro 11:11) in one (point; here, the respecting of persons), is (hereby) become guilty of all." The law is one seamless garment which is rent if you but rend a part; or a musical harmony which is spoiled if there be one discordant note [Tirinus]; or a golden chain whose completeness is broken if you break one link [Gataker]. You thus break the whole law, though not the whole of the law, because you offend against love, which is the fulfilling of the law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose out parts of the law to keep, which suit our whim, while we neglect others.


11. He is One who gave the whole law; therefore, they who violate His will in one point, violate it all [Bengel]. The law and its Author alike have a complete unity.

<hi type="bold">adultery ... kill--</hi>selected as being the most glaring cases of violation of duty towards one's neighbor.

11. He is One who gave the whole law; therefore, they who violate His will in one point, violate it all [Bengel]. The law and its Author alike have a complete unity. adultery... kill-- selected as being the most glaring cases of violation of duty towards one's neighbor.


12. Summing up of the previous reasonings.

<hi type="bold">speak--</hi>referring back to <reference osisRef="Jas.1.19">Jas 1:19</reference>, <reference osisRef="1Cor.1.26">26</reference>; the fuller discussion of the topic is given <reference osisRef="Jas.3.5-Jas.3.12">Jas 3:5-12</reference>.

<hi type="bold">judged by the law of liberty--</hi>(<reference osisRef="Jas.1.25">Jas 1:25</reference>); that is, the Gospel law of love, which is not a law of external constraint, but of internal, free, instinctive inclination. The law of liberty, through God's mercy, frees us from the curse of the law, that henceforth we should be free to love and obey willingly. If we will not in turn practice the law of love to our neighbor, that law of grace condemns us still more heavily than the old law, which spake nothing but wrath to him who offended in the least particular (<reference osisRef="Jas.2.13">Jas 2:13</reference>). Compare <reference osisRef="Matt.18.32-Matt.18.35">Mt 18:32-35</reference>; <reference osisRef="John.12.48">Joh 12:48</reference>; <reference osisRef="Rev.6.16">Re 6:16</reference>, "Wrath of the (merciful) Lamb."

12. Summing up of the previous reasonings. speak-- referring back to Jas 1:19, 26; the fuller discussion of the topic is given Jas 3:5-12. judged by the law of liberty-- (Jas 1:25); that is, the Gospel law of love, which is not a law of external constraint, but of internal, free, instinctive inclination. The law of liberty, through God's mercy, frees us from the curse of the law, that henceforth we should be free to love and obey willingly. If we will not in turn practice the law of love to our neighbor, that law of grace condemns us still more heavily than the old law, which spake nothing but wrath to him who offended in the least particular (Jas 2:13). Compare Mt 18:32-35; Joh 12:48; Re 6:16, "Wrath of the (merciful) Lamb."


13. The converse of, "Blessed are the merciful, for they shall obtain mercy" (<reference osisRef="Matt.5.7">Mt 5:7</reference>). Translate, "The judgment (which is coming on all of us) shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been [Bengel]. "Mercy" here corresponds to "love," <reference osisRef="Jas.2.8">Jas 2:8</reference>.

<hi type="bold">mercy rejoiceth against judgment--</hi>Mercy, so far from fearing judgment in the case of its followers, actually glorifieth against it, knowing that it cannot condemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards them, producing mercy on their part towards their fellow men, makes them to triumph over judgment, which all in themselves otherwise deserve.

13. The converse of, "Blessed are the merciful, for they shall obtain mercy" (Mt 5:7). Translate, "The judgment (which is coming on all of us) shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been [Bengel]. "Mercy" here corresponds to "love," Jas 2:8. mercy rejoiceth against judgment-- Mercy, so far from fearing judgment in the case of its followers, actually glorifieth against it, knowing that it cannot condemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards them, producing mercy on their part towards their fellow men, makes them to triumph over judgment, which all in themselves otherwise deserve.


14. James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (<reference osisRef="Jas.2.1">Jas 2:1</reference>), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (<reference osisRef="Rom.2.3">Ro 2:3</reference>, 13, 23). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare <reference osisRef="Jas.2.21">Jas 2:21</reference>, 23, 25, with <reference osisRef="Rom.4.3">Ro 4:3</reference>; <reference osisRef="Heb.11.17">He 11:17</reference>, <reference osisRef="Heb.11.31">31</reference>; and <reference osisRef="Jas.2.14">Jas 2:14</reference>, 24, with <reference osisRef="Rom.3.28">Ro 3:28</reference>; <reference osisRef="Gal.2.16">Ga 2:16</reference>). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul's doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (<reference osisRef="Titus.2.14">Tit 2:14</reference>; <reference osisRef="2Cor.3.8">3:8</reference>). "Believing and doing are blood relatives" [Rutherford].

<hi type="bold">What doth it profit--</hi>literally, "What is the profit?"

<hi type="bold">though a man say--</hi>James' expression is not, "If a man have faith," but "if a man say he hath faith"; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptized," and yet had "neither part nor lot in this matter," for his "heart," as his words and works evinced, was not right in the sight of God. Alford wrongly denies that "say" is emphatic. The illustration, <reference osisRef="Jas.2.16">Jas 2:16</reference>, proves it is: "If one of you say" to a naked brother, "Be ye warmed, notwithstanding ye give not those things needful." The inoperative profession of sympathy answering to the inoperative profession of faith.

<hi type="bold">can faith save him--</hi>rather, "can such a faith (literally, 'the faith') save him?"--the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called "wisdom," though not true wisdom, <reference osisRef="Jas.3.15">Jas 3:15</reference>. The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.

14. James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (Jas 2:1), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (Ro 2:3, 13, 23). It seems hardly likely but that James had seen Paul's Epistles, considering that he uses the same phrases and examples (compare Jas 2:21, 23, 25, with Ro 4:3; He 11:17, 31; and Jas 2:14, 24, with Ro 3:28; Ga 2:16). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul's doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (Tit 2:14; 3:8). "Believing and doing are blood relatives" [Rutherford]. What doth it profit-- literally, "What is the profit?" though a man say-- James' expression is not, "If a man have faith," but "if a man say he hath faith"; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptized," and yet had "neither part nor lot in this matter," for his "heart," as his words and works evinced, was not right in the sight of God. Alford wrongly denies that "say" is emphatic. The illustration, Jas 2:16, proves it is: "If one of you say" to a naked brother, "Be ye warmed, notwithstanding ye give not those things needful." The inoperative profession of sympathy answering to the inoperative profession of faith. can faith save him-- rather, "can such a faith (literally, 'the faith') save him?"--the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called "wisdom," though not true wisdom, Jas 3:15. The "him" also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.


15. The Greek is, "But if," &c.: the "But" taking up the argument against such a one as "said he had faith, and yet had not works," which are its fruits.

<hi type="bold">a brother, &c.--</hi>a fellow Christian, to whom we are specially bound to give help, independent of our general obligation to help all our fellow creatures.

<hi type="bold">be--</hi>The Greek implies, "be found, on your access to them."

15. The Greek is, "But if," &c.: the "But" taking up the argument against such a one as "said he had faith, and yet had not works," which are its fruits. a brother, &c.-- a fellow Christian, to whom we are specially bound to give help, independent of our general obligation to help all our fellow creatures. be-- The Greek implies, "be found, on your access to them."


16. The habit of receiving passively sentimental impressions from sights of woe without carrying them out into active habits only hardens the heart.

<hi type="bold">one of you--</hi>James brings home the case to his hearers individually.

<hi type="bold">Depart in peace--</hi>as if all their wants were satisfied by the mere words addressed to them. The same words in the mouth of Christ, whose faith they said they had, were accompanied by efficient deeds of love.

<hi type="bold">be ... warmed--</hi>with clothing, instead of being as heretofore "naked" (<reference osisRef="Jas.2.15">Jas 2:15</reference>; <reference osisRef="Job.31.20">Job 31:20</reference>).

<hi type="bold">filled--</hi>instead of being "destitute of food" (<reference osisRef="Matt.15.37">Mt 15:37</reference>).

<hi type="bold">what doth it profit--</hi>concluding with the same question as at the beginning, <reference osisRef="Jas.2.14">Jas 2:14</reference>. Just retribution: kind professions unaccompanied with corresponding acts, as they are of no "profit" to the needy object of them, so are of no profit to the professor himself. So faith consisting in mere profession is unacceptable to God, the object of faith, and profitless to the possessor.

16. The habit of receiving passively sentimental impressions from sights of woe without carrying them out into active habits only hardens the heart. one of you-- James brings home the case to his hearers individually. Depart in peace-- as if all their wants were satisfied by the mere words addressed to them. The same words in the mouth of Christ, whose faith they said they had, were accompanied by efficient deeds of love. be... warmed-- with clothing, instead of being as heretofore "naked" (Jas 2:15; Job 31:20). filled-- instead of being "destitute of food" (Mt 15:37). what doth it profit-- concluding with the same question as at the beginning, Jas 2:14. Just retribution: kind professions unaccompanied with corresponding acts, as they are of no "profit" to the needy object of them, so are of no profit to the professor himself. So faith consisting in mere profession is unacceptable to God, the object of faith, and profitless to the possessor.


<hi type="bold">17. faith ... being alone--</hi>Alford joins "is dead in itself." So Bengel, "If the works which living faith produces have no existence, it is a proof that faith itself (literally, 'in respect to itself') has no existence; that is, that what one boasts of as faith, is dead." "Faith" is said to be "dead in itself," because when it has works it is alive, and it is discerned to be so, not in respect to its works, but in respect to itself. English Version, if retained, must not be understood to mean that faith can exist "alone" (that is, severed from works), but thus: Even so presumed faith, if it have not works, is dead, being by itself "alone," that is, severed from works of charity; just as the body would be "dead" if alone, that is, severed from the spirit (<reference osisRef="Jas.2.26">Jas 2:26</reference>). So Estius.

17. faith... being alone-- Alford joins "is dead in itself." So Bengel, "If the works which living faith produces have no existence, it is a proof that faith itself (literally, 'in respect to itself') has no existence; that is, that what one boasts of as faith, is dead." "Faith" is said to be "dead in itself," because when it has works it is alive, and it is discerned to be so, not in respect to its works, but in respect to itself. English Version, if retained, must not be understood to mean that faith can exist "alone" (that is, severed from works), but thus: Even so presumed faith, if it have not works, is dead, being by itself "alone," that is, severed from works of charity; just as the body would be "dead" if alone, that is, severed from the spirit (Jas 2:26). So Estius.


18. "But some one will say": so the Greek. This verse continues the argument from <reference osisRef="Jas.2.14">Jas 2:14</reference>, <reference osisRef="2Cor.2.16">16</reference>. One may say he has faith though he have not works. Suppose one were to say to a naked brother, "Be warmed," without giving him needful clothing. "But someone (entertaining views of the need of faith having works joined to it) will say (in opposition to the 'say' of the professor)."

<hi type="bold">show me thy faith without thy works--</hi>if thou canst; but thou canst not SHOW, that is, manifest or evidence thy alleged (<reference osisRef="Jas.2.14">Jas 2:14</reference>, "say") faith without works. "Show" does not mean here to prove to me, but exhibit to me. Faith is unseen save by God. To show faith to man, works in some form or other are needed: we are justified judicially by God (<reference osisRef="Rom.8.33">Ro 8:33</reference>); meritoriously, by Christ (<reference osisRef="Isa.53.11">Is 53:11</reference>); mediately, by faith (<reference osisRef="Rom.5.1">Ro 5:1</reference>); evidentially, by works. The question here is not as to the ground on which believers are justified, but about the demonstration of their faith: so in the case of Abraham. In <reference osisRef="Gen.22.1">Ge 22:1</reference> it is written, God did tempt Abraham, that is, put to the test of demonstration the reality of his faith, not for the satisfaction of God, who already knew it well, but to demonstrate it before men. The offering of Isaac at that time, quoted here, <reference osisRef="Jas.2.21">Jas 2:21</reference>, formed no part of the ground of his justification, for he was justified previously on his simply believing in the promise of spiritual heirs, that is, believers, numerous as the stars. He was then justified: that justification was showed or manifested by his offering Isaac forty years after. That work of faith demonstrated, but did not contribute to his justification. The tree shows its life by its fruits, but it was alive before either fruits or even leaves appeared.

18. "But some one will say": so the Greek. This verse continues the argument from Jas 2:14, 16. One may say he has faith though he have not works. Suppose one were to say to a naked brother, "Be warmed," without giving him needful clothing. "But someone (entertaining views of the need of faith having works joined to it) will say (in opposition to the 'say' of the professor)." show me thy faith without thy works-- if thou canst; but thou canst not SHOW, that is, manifest or evidence thy alleged (Jas 2:14, "say") faith without works. "Show" does not mean here to prove to me, but exhibit to me. Faith is unseen save by God. To show faith to man, works in some form or other are needed: we are justified judicially by God (Ro 8:33); meritoriously, by Christ (Is 53:11); mediately, by faith (Ro 5:1); evidentially, by works. The question here is not as to the ground on which believers are justified, but about the demonstration of their faith: so in the case of Abraham. In Ge 22:1 it is written, God did tempt Abraham, that is, put to the test of demonstration the reality of his faith, not for the satisfaction of God, who already knew it well, but to demonstrate it before men. The offering of Isaac at that time, quoted here, Jas 2:21, formed no part of the ground of his justification, for he was justified previously on his simply believing in the promise of spiritual heirs, that is, believers, numerous as the stars. He was then justified: that justification was showed or manifested by his offering Isaac forty years after. That work of faith demonstrated, but did not contribute to his justification. The tree shows its life by its fruits, but it was alive before either fruits or even leaves appeared.


<hi type="bold">19. Thou--</hi>emphatic. Thou self-deceiving claimant to faith without works.

<hi type="bold">that there is one God--</hi>rather, "that God is one": God's existence, however, is also asserted. The fundamental article of the creed of Jews and Christians alike, and the point of faith on which especially the former boasted themselves, as distinguishing them from the Gentiles, and hence adduced by James here.

<hi type="bold">thou doest well--</hi>so far good. But unless thy faith goes farther than an assent to this truth, "the evil spirits (literally, 'demons': 'devil' is the term restricted to Satan, their head) believe" so far in common with thee, "and (so far from being saved by such a faith) shudder (so the Greek)," <reference osisRef="Matt.8.29">Mt 8:29</reference>; <reference osisRef="Luke.4.34">Lu 4:34</reference>; <reference osisRef="2Pet.2.4">2Pe 2:4</reference>; Jude 6; <reference osisRef="Rev.20.10">Re 20:10</reference>. Their faith only adds to their torment at the thought of having to meet Him who is to consign them to their just doom: so thine (<reference osisRef="Heb.10.26">He 10:26</reference>, <reference osisRef="Heb.10.27">27</reference>, it is not the faith of love, but of fear, that hath torment, <reference osisRef="1John.4.18">1Jo 4:18</reference>).

19. Thou-- emphatic. Thou self-deceiving claimant to faith without works. that there is one God-- rather, "that God is one": God's existence, however, is also asserted. The fundamental article of the creed of Jews and Christians alike, and the point of faith on which especially the former boasted themselves, as distinguishing them from the Gentiles, and hence adduced by James here. thou doest well-- so far good. But unless thy faith goes farther than an assent to this truth, "the evil spirits (literally, 'demons': 'devil' is the term restricted to Satan, their head) believe" so far in common with thee, "and (so far from being saved by such a faith) shudder (so the Greek)," Mt 8:29; Lu 4:34; 2Pe 2:4; Jude 6; Re 20:10. Their faith only adds to their torment at the thought of having to meet Him who is to consign them to their just doom: so thine (He 10:26, 27, it is not the faith of love, but of fear, that hath torment, 1Jo 4:18).


<hi type="bold">20. wilt thou know--</hi>"Vain" men are not willing to know, since they have no wish to "do" the will of God. James beseeches such a one to lay aside his perverse unwillingness to know what is palpable to all who are willing to do.

<hi type="bold">vain--</hi>who deceivest thyself with a delusive hope, resting on an unreal faith.

<hi type="bold">without works--</hi>The Greek, implies separate from the works [Alford] which ought to flow from it if it were real.

<hi type="bold">is dead--</hi>Some of the best manuscripts read, "is idle," that is, unavailing to effect what you hope, namely, to save you.

20. wilt thou know-- "Vain" men are not willing to know, since they have no wish to "do" the will of God. James beseeches such a one to lay aside his perverse unwillingness to know what is palpable to all who are willing to do. vain-- who deceivest thyself with a delusive hope, resting on an unreal faith. without works-- The Greek, implies separate from the works [Alford] which ought to flow from it if it were real. is dead-- Some of the best manuscripts read, "is idle," that is, unavailing to effect what you hope, namely, to save you.


<hi type="bold">21. Abraham ... justified by works--</hi>evidentially, and before men (see on <reference osisRef="Jas.2.18">Jas 2:18</reference>). In <reference osisRef="Jas.2.23">Jas 2:23</reference>, James, like Paul, recognizes the Scripture truth, that it was his faith that was counted to Abraham for righteousness in his justification before God.

<hi type="bold">when he had offered--</hi>rather, "when he offered" [Alford], that is, brought as an offering at the altar; not implying that he actually offered him.

21. Abraham... justified by works-- evidentially, and before men (see on Jas 2:18). In Jas 2:23, James, like Paul, recognizes the Scripture truth, that it was his faith that was counted to Abraham for righteousness in his justification before God. when he had offered-- rather, "when he offered" [Alford], that is, brought as an offering at the altar; not implying that he actually offered him.


22. Or, "thou seest."

<hi type="bold">how--</hi>rather, "that." In the two clauses which follow, emphasize "faith" in the former, and "works" in the latter, to see the sense [Bengel].

<hi type="bold">faith wrought with his works--</hi>for it was by faith he offered his son. Literally, "was working (at the time) with his works."

<hi type="bold">by works was faith made perfect--</hi>not was vivified, but attained its fully consummated development, and is shown to be real. So "my strength is made perfect in weakness," that is, exerts itself most perfectly, shows how great it is [Cameron]: so <reference osisRef="1John.4.17">1Jo 4:17</reference>; <reference osisRef="Heb.2.10">He 2:10</reference>; <reference osisRef="2Cor.5.9">5:9</reference>. The germ really, from the first, contains in it the full-grown tree, but its perfection is not attained till it is matured fully. So <reference osisRef="Jas.1.4">Jas 1:4</reference>, "Let patience have her perfect work," that is, have its full effect by showing the most perfect degree of endurance, "that ye may be perfect," that is, fully developed in the exhibition of the Christian character. Alford explains, "Received its realization, was entirely exemplified and filled up." So Paul, <reference osisRef="Phil.2.12">Php 2:12</reference>, "Work out your own salvation": the salvation was already in germ theirs in their free justification through faith. It needed to be worked out still to fully developed perfection in their life.

22. Or, "thou seest." how-- rather, "that." In the two clauses which follow, emphasize "faith" in the former, and "works" in the latter, to see the sense [Bengel]. faith wrought with his works-- for it was by faith he offered his son. Literally, "was working (at the time) with his works." by works was faith made perfect-- not was vivified, but attained its fully consummated development, and is shown to be real. So "my strength is made perfect in weakness," that is, exerts itself most perfectly, shows how great it is [Cameron]: so 1Jo 4:17; He 2:10; 5:9. The germ really, from the first, contains in it the full-grown tree, but its perfection is not attained till it is matured fully. So Jas 1:4, "Let patience have her perfect work," that is, have its full effect by showing the most perfect degree of endurance, "that ye may be perfect," that is, fully developed in the exhibition of the Christian character. Alford explains, "Received its realization, was entirely exemplified and filled up." So Paul, Php 2:12, "Work out your own salvation": the salvation was already in germ theirs in their free justification through faith. It needed to be worked out still to fully developed perfection in their life.


<hi type="bold">23. scripture was fulfilled--</hi><reference osisRef="Gen.15.6">Ge 15:6</reference>, quoted by Paul, as realized in Abraham's justification by faith; but by James, as realized subsequently in Abraham's work of offering Isaac, which, he says, justified him. Plainly, then, James must mean by works the same thing as Paul means by faith, only that he speaks of faith at its manifested development, whereas Paul speaks of it in its germ. Abraham's offering of Isaac was not a mere act of obedience, but an act of faith. Isaac was the subject of the promises of God, that in him Abraham's seed should be called. The same God calls on Abraham to slay the subject of His own promise, when as yet there was no seed in whom those predictions could be realized. Hence James' saying that Abraham was justified by such a work, is equivalent to saying, as Paul does, that he was justified by faith itself; for it was in fact faith expressed in action, as in other cases saving faith is expressed in words. So Paul states as the mean of salvation faith expressed. The "Scripture" would not be "fulfilled," as James says it was, but contradicted by any interpretation which makes man's works justify him before God: for that Scripture makes no mention of works at all, but says that Abraham's belief was counted to him for righteousness. God, in the first instance, "justifies the ungodly" through faith; subsequently the believer is justified before the world as righteous through faith manifested in words and works (compare <reference osisRef="Matt.25.35-Matt.25.37">Mt 25:35-37</reference>, "the righteous," <reference osisRef="Matt.25.40">Mt 25:40</reference>). The best authorities read, "But Abraham believed," &c.

<hi type="bold">and he was called the Friend of God--</hi>He was not so called in his lifetime, though he was so even then from the time of his justification; but he was called so, being recognized as such by all on the ground of his works of faith. "He was the friend (in an active sense), the lover of God, in reference to his works; and (in a passive sense) loved by God in reference to his justification by works. Both senses are united in <reference osisRef="John.15.14">Joh 15:14</reference>, 15" [Bengel].

23. scripture was fulfilled-- Ge 15:6, quoted by Paul, as realized in Abraham's justification by faith; but by James, as realized subsequently in Abraham's work of offering Isaac, which, he says, justified him. Plainly, then, James must mean by works the same thing as Paul means by faith, only that he speaks of faith at its manifested development, whereas Paul speaks of it in its germ. Abraham's offering of Isaac was not a mere act of obedience, but an act of faith. Isaac was the subject of the promises of God, that in him Abraham's seed should be called. The same God calls on Abraham to slay the subject of His own promise, when as yet there was no seed in whom those predictions could be realized. Hence James' saying that Abraham was justified by such a work, is equivalent to saying, as Paul does, that he was justified by faith itself; for it was in fact faith expressed in action, as in other cases saving faith is expressed in words. So Paul states as the mean of salvation faith expressed. The "Scripture" would not be "fulfilled," as James says it was, but contradicted by any interpretation which makes man's works justify him before God: for that Scripture makes no mention of works at all, but says that Abraham's belief was counted to him for righteousness. God, in the first instance, "justifies the ungodly" through faith; subsequently the believer is justified before the world as righteous through faith manifested in words and works (compare Mt 25:35-37, "the righteous," Mt 25:40). The best authorities read, "But Abraham believed," &c. and he was called the Friend of God-- He was not so called in his lifetime, though he was so even then from the time of his justification; but he was called so, being recognized as such by all on the ground of his works of faith. "He was the friend (in an active sense), the lover of God, in reference to his works; and (in a passive sense) loved by God in reference to his justification by works. Both senses are united in Joh 15:14, 15" [Bengel].


<hi type="bold">24. justified and, not by faith only--</hi>that is, by "faith without (separated from: severed from) works," its proper fruits (see on <reference osisRef="Jas.2.20">Jas 2:20</reference>). Faith to justify must, from the first, include obedience in germ (to be developed subsequently), though the former alone is the ground of justification. The scion must be grafted on the stock that it may live; it must bring forth fruit to prove that it does live.

24. justified and, not by faith only-- that is, by "faith without (separated from: severed from) works," its proper fruits (see on Jas 2:20). Faith to justify must, from the first, include obedience in germ (to be developed subsequently), though the former alone is the ground of justification. The scion must be grafted on the stock that it may live; it must bring forth fruit to prove that it does live.


25. It is clear from the nature of Rahab's act, that it is not quoted to prove justification by works as such. She believed assuredly what her other countrymen disbelieved, and this in the face of every improbability that an unwarlike few would conquer well-armed numbers. In this belief she hid the spies at the risk of her life. Hence <reference osisRef="Heb.11.31">He 11:31</reference> names this as an example of faith, rather than of obedience. "By faith the harlot Rahab perished not with them that believed not." If an instance of obedience were wanting. Paul and James would hardly have quoted a woman of previously bad character, rather than the many moral and pious patriarchs. But as an example of free grace justifying men through an operative, as opposed to a mere verbal faith, none could be more suitable than a saved "harlot." As Abraham was an instance of an illustrious man and the father of the Jews, so Rahab is quoted as a woman, and one of abandoned character, and a Gentile, showing that justifying faith has been manifested in those of every class. The nature of the works alleged is such as to prove that James uses them only as evidences of faith, as contrasted with a mere verbal profession: not works of charity and piety, but works the value of which consisted solely in their being proofs of faith: they were faith expressed in act, synonymous with faith itself.

<hi type="bold">messengers--</hi>spies.

<hi type="bold">had received ... had sent--</hi>rather, "received ... thrust them forth" (in haste and fear) [Alford].

<hi type="bold">another way--</hi>from that whereby they entered her house, namely, through the window of her house on the wall, and thence to the mountain.

25. It is clear from the nature of Rahab's act, that it is not quoted to prove justification by works as such. She believed assuredly what her other countrymen disbelieved, and this in the face of every improbability that an unwarlike few would conquer well-armed numbers. In this belief she hid the spies at the risk of her life. Hence He 11:31 names this as an example of faith, rather than of obedience. "By faith the harlot Rahab perished not with them that believed not." If an instance of obedience were wanting. Paul and James would hardly have quoted a woman of previously bad character, rather than the many moral and pious patriarchs. But as an example of free grace justifying men through an operative, as opposed to a mere verbal faith, none could be more suitable than a saved "harlot." As Abraham was an instance of an illustrious man and the father of the Jews, so Rahab is quoted as a woman, and one of abandoned character, and a Gentile, showing that justifying faith has been manifested in those of every class. The nature of the works alleged is such as to prove that James uses them only as evidences of faith, as contrasted with a mere verbal profession: not works of charity and piety, but works the value of which consisted solely in their being proofs of faith: they were faith expressed in act, synonymous with faith itself. messengers-- spies. had received... had sent-- rather, "received... thrust them forth" (in haste and fear) [Alford]. another way-- from that whereby they entered her house, namely, through the window of her house on the wall, and thence to the mountain.


26. Faith is a spiritual thing: works are material. Hence we might expect faith to answer to the spirit, works to the body. But James reverses this. He therefore does not mean that faith in all cases answers to the body; but the FORM of faith without the working reality answers to the body without the animating spirit. It does not follow that living faith derives its life from works, as the body derives its life from the animating spirit. <chapter eID="Jas.2"/>


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Jas.3.1-Jas.3.18">Jas 3:1-18</reference>. Danger of Eagerness to Teach, and of an Unbridled Tongue:</title>
 True Wisdom Shown by Uncontentious Meekness.

<hi type="bold">1. be not--</hi>literally, "become not": taking the office too hastily, and of your own accord.

<hi type="bold">many--</hi>The office is a noble one; but few are fit for it. Few govern the tongue well (<reference osisRef="Jas.3.2">Jas 3:2</reference>), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many.

<hi type="bold">masters--</hi>rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (<reference osisRef="Jas.2.14-Jas.2.26">Jas 2:14-26</reference>) was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts.

<hi type="bold">knowing--</hi>as all might know.

<hi type="bold">we ... greater condemnation--</hi>James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare <reference osisRef="Luke.12.42-Luke.12.46">Lu 12:42-46</reference>). Calvin, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others <reference osisRef="Jas.4.12">Jas 4:12</reference> accords with this view.

CHAPTER 3 Jas 3:1-18. Danger of Eagerness to Teach, and of an Unbridled Tongue: True Wisdom Shown by Uncontentious Meekness. 1. be not-- literally, "become not": taking the office too hastily, and of your own accord. many-- The office is a noble one; but few are fit for it. Few govern the tongue well (Jas 3:2), and only such as can govern it are fit for the office; therefore, "teachers" ought not to be many. masters-- rather, "teachers." The Jews were especially prone to this presumption. The idea that faith (so called) without works (Jas 2:14-26) was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the Church. At first all were allowed to teach in turns. Even their inspired gifts did not prevent liability to abuse, as James here implies: much more is this so when self-constituted teachers have no such miraculous gifts. knowing-- as all might know. we... greater condemnation-- James in a humble, conciliatory spirit, includes himself: if we teachers abuse the office, we shall receive greater condemnation than those who are mere hearers (compare Lu 12:42-46). Calvin, like English Version, translates, "masters" that is, self-constituted censors and reprovers of others Jas 4:12 accords with this view.


<hi type="bold">2. all--</hi>The Greek implies "all without exception": even the apostles.

<hi type="bold">offend not--</hi>literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."

2. all-- The Greek implies "all without exception": even the apostles. offend not-- literally "stumbleth not": is void of offence or "slip" in word: in which respect one is especially tried who sets up to be a "teacher."


<hi type="bold">3. Behold--</hi>The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [Bengel].

3. Behold-- The best authorities read, "but if," that is, Now whensoever (in the case) of horses (such is the emphatic position of "horses" in the Greek) we put the bits (so literally, "the customary bits") into their mouths that they may obey us, we turn about also their whole body. This is to illustrate how man turns about his whole body with the little tongue. "The same applies to the pen, which is the substitute for the tongue among the absent" [Bengel].


4. Not only animals, but even ships.

<hi type="bold">the governor listeth--</hi>literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.

4. Not only animals, but even ships. the governor listeth-- literally, "the impulse of the steersman pleaseth." The feeling which moves the tongue corresponds with this.


<hi type="bold">5. boasteth great things--</hi>There is great moment in what the careless think "little" things [Bengel]. Compare "a world," "the course of nature," "hell," <reference osisRef="Jas.3.6">Jas 3:6</reference>, which illustrate how the little tongue's great words produce great mischief.

<hi type="bold">how great a matter a little fire kindleth--</hi>The best manuscripts read, "how little a fire kindleth how great a," &c. Alford, for "matter," translates, "forest." But Grotius translates as English Version, "material for burning": a pile of fuel.

5. boasteth great things-- There is great moment in what the careless think "little" things [Bengel]. Compare "a world," "the course of nature," "hell," Jas 3:6, which illustrate how the little tongue's great words produce great mischief. how great a matter a little fire kindleth-- The best manuscripts read, "how little a fire kindleth how great a," &c. Alford, for "matter," translates, "forest." But Grotius translates as English Version, "material for burning": a pile of fuel.


6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [Bengel].

<hi type="bold">so--</hi>omitted in the oldest authorities.

<hi type="bold">is--</hi>literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke).

<hi type="bold">course of nature--</hi>"the orb (cycle) of creation."

<hi type="bold">setteth on fire ... is set on fire--</hi>habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself.

<hi type="bold">of hell--</hi>that is, of the devil. Greek, "Gehenna"; found here only and in <reference osisRef="Matt.5.22">Mt 5:22</reference>. James has much in common with the Sermon on the Mount (<reference osisRef="Prov.16.27">Pr 16:27</reference>).

6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former [Bengel]. so-- omitted in the oldest authorities. is-- literally, "is constituted." "The tongue is (constituted), among the members, the one which defileth," &c. (namely, as fire defiles with its smoke). course of nature-- "the orb (cycle) of creation." setteth on fire... is set on fire-- habitually and continually. While a man inflames others, he passes out of his own power, being consumed in the flame himself. of hell-- that is, of the devil. Greek, "Gehenna"; found here only and in Mt 5:22. James has much in common with the Sermon on the Mount (Pr 16:27).


<hi type="bold">7. every kind--</hi>rather, "every nature" (that is, natural disposition and characteristic power).

<hi type="bold">of beasts--</hi>that is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea."

<hi type="bold">is tamed, and hath been--</hi>is continually being tamed, and hath been so long ago.

<hi type="bold">of mankind--</hi>rather, "by the nature of man": man's characteristic power taming that of the inferior animals. The dative in the Greek may imply, "Hath suffered itself to be brought into tame subjection TO the nature of men." So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature.

7. every kind-- rather, "every nature" (that is, natural disposition and characteristic power). of beasts-- that is, quadrupeds of every disposition; as distinguished from the three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as English Version), and things in the sea." is tamed, and hath been-- is continually being tamed, and hath been so long ago. of mankind-- rather, "by the nature of man": man's characteristic power taming that of the inferior animals. The dative in the Greek may imply, "Hath suffered itself to be brought into tame subjection TO the nature of men." So it shall be in the millennial world; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature.


<hi type="bold">8. no man--</hi>literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of <reference osisRef="Jas.3.2">Jas 3:2</reference> appears.

<hi type="bold">unruly evil--</hi>The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [Estius].

<hi type="bold">deadly--</hi>literally, "death-bearing."

8. no man-- literally, "no one of men": neither can a man control his neighbor's, nor even his own tongue. Hence the truth of Jas 3:2 appears. unruly evil-- The Greek, implies that it is at once restless and incapable of restraint. Nay, though nature has hedged it in with a double barrier of the lips and teeth, it bursts from its barriers to assail and ruin men [Estius]. deadly-- literally, "death-bearing."


<hi type="bold">9. God--</hi>The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God" (<reference osisRef="Jas.1.27">Jas 1:27</reference>). But as Messiah is called "Father," <reference osisRef="Isa.9.6">Is 9:6</reference>, so God the Father is called by the Son's title, "Lord": showing the unity of the Godhead. "Father" implies His paternal love; "Lord," His dominion.

<hi type="bold">men, which--</hi>not "men who"; for what is meant is not particular men, but men genetically [Alford].

<hi type="bold">are made after ... similitude of God--</hi>Though in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still remains to show what once it was, and what in regenerated and restored man it shall be. We ought to reverence this remnant and earnest of what man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [Bengel]. Man resembles in humanity the Son of man, "the express image of His person" (<reference osisRef="Heb.1.3">He 1:3</reference>), compare <reference osisRef="Gen.1.26">Ge 1:26</reference>; <reference osisRef="1John.4.20">1Jo 4:20</reference>. In the passage, <reference osisRef="Gen.1.26">Ge 1:26</reference>, "image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness" was something toward which man was created, to strive after and attain it: the former marks man's physical and intellectual, the latter his moral pre-eminence.

9. God-- The oldest authorities read, "Lord." "Him who is Lord and Father." The uncommonness of the application of "Lord" to the Father, doubtless caused the change in modern texts to "God" (Jas 1:27). But as Messiah is called "Father," Is 9:6, so God the Father is called by the Son's title, "Lord": showing the unity of the Godhead. "Father" implies His paternal love; "Lord," His dominion. men, which-- not "men who"; for what is meant is not particular men, but men genetically [Alford]. are made after... similitude of God-- Though in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still remains to show what once it was, and what in regenerated and restored man it shall be. We ought to reverence this remnant and earnest of what man shall be in ourselves and in others. "Absalom has fallen from his father's favor, but the people still recognize him to be the king's son" [Bengel]. Man resembles in humanity the Son of man, "the express image of His person" (He 1:3), compare Ge 1:26; 1Jo 4:20. In the passage, Ge 1:26, "image" and "likeness" are distinct: "image," according to the Alexandrians, was something in which men were created, being common to all, and continuing to man after the fall, while the "likeness" was something toward which man was created, to strive after and attain it: the former marks man's physical and intellectual, the latter his moral pre-eminence.


10. The tongue, says ÆSOP, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. "Life and death are in the power of the tongue" (compare <reference osisRef="Ps.62.4">Psa 62:4</reference>).

<hi type="bold">brethren--</hi>an appeal to their consciences by their brotherhood in Christ.

<hi type="bold">ought not so to be--</hi>a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.

10. The tongue, says ÆSOP, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. "Life and death are in the power of the tongue" (compare Psa 62:4). brethren-- an appeal to their consciences by their brotherhood in Christ. ought not so to be-- a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation.


<hi type="bold">11. fountain--</hi>an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the same mouth that "sent forth the bitter" once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet.

11. fountain-- an image of the heart: as the aperture (so the Greek for "place" is literally) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the same mouth that "sent forth the bitter" once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet.


12. Transition from the mouth to the heart.

<hi type="bold">Can the fig tree, &c.--</hi>implying that it is an impossibility: as before in <reference osisRef="Jas.3.10">Jas 3:10</reference> he had said it "ought not so to be." James does not, as Matthew (<reference osisRef="Matt.7.16">Mt 7:16</reference>, <reference osisRef="Matt.7.17">17</reference>), make the question, "Do men gather figs of thistles?" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as for example, the fig tree, olive berries: so if a man speaks bitterly, and afterwards speaks good words, the latter must be so only seemingly, and in hypocrisy, they cannot be real.

<hi type="bold">so can no fountain ... salt ... and fresh--</hi>The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.

12. Transition from the mouth to the heart. Can the fig tree, &c.-- implying that it is an impossibility: as before in Jas 3:10 he had said it "ought not so to be." James does not, as Matthew (Mt 7:16, 17), make the question, "Do men gather figs of thistles?" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as for example, the fig tree, olive berries: so if a man speaks bitterly, and afterwards speaks good words, the latter must be so only seemingly, and in hypocrisy, they cannot be real. so can no fountain... salt... and fresh-- The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing.


<hi type="bold">13. Who--</hi>(Compare <reference osisRef="Ps.34.12">Psa 34:12</reference>, <reference osisRef="Ps.34.13">13</reference>). All wish to appear "wise": few are so.

<hi type="bold">show--</hi>"by works," and not merely by profession, referring to <reference osisRef="Jas.2.18">Jas 2:18</reference>.

<hi type="bold">out of a good conversation his works--</hi>by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [Alford].

<hi type="bold">with meekness of wisdom--</hi>with the meekness inseparable from true "wisdom."

13. Who-- (Compare Psa 34:12, 13). All wish to appear "wise": few are so. show-- "by works," and not merely by profession, referring to Jas 2:18. out of a good conversation his works-- by general "good conduct" manifested in particular "works." "Wisdom" and "knowledge," without these being "shown," are as dead as faith would be without works [Alford]. with meekness of wisdom-- with the meekness inseparable from true "wisdom."


<hi type="bold">14. if ye have--</hi>as is the case (this is implied in the Greek indicative).

<hi type="bold">bitter--</hi><reference osisRef="Eph.4.31">Ep 4:31</reference>, "bitterness."

<hi type="bold">envying--</hi>rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [Bengel].

<hi type="bold">strife--</hi>rather, "rivalry."

<hi type="bold">in your hearts--</hi>from which flow your words and deeds, as from a fountain.

<hi type="bold">glory not, and lie not against the truth--</hi>To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying. <reference osisRef="Jas.3.15">Jas 3:15</reference>; <reference osisRef="Jas.1.18">Jas 1:18</reference>, "The word of truth." <reference osisRef="Rom.2.17">Ro 2:17</reference>, 23, speaks similarly of the same contentious Jewish Christians.

14. if ye have-- as is the case (this is implied in the Greek indicative). bitter-- Ep 4:31, "bitterness." envying-- rather, "emulation," or literally, "zeal": kindly, generous emulation, or zeal, is not condemned, but that which is "bitter" [Bengel]. strife-- rather, "rivalry." in your hearts-- from which flow your words and deeds, as from a fountain. glory not, and lie not against the truth-- To boast of your wisdom is virtually a lying against the truth (the gospel), while your lives belie your glorying. Jas 3:15; Jas 1:18, "The word of truth." Ro 2:17, 23, speaks similarly of the same contentious Jewish Christians.


<hi type="bold">15. This wisdom--</hi>in which ye "glory," as if ye were "wise" (<reference osisRef="Jas.3.13">Jas 3:13</reference>, <reference osisRef="Jas.3.14">14</reference>).

<hi type="bold">descendeth not from above--</hi>literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), <reference osisRef="Jas.1.17">Jas 1:17</reference>; through "the Spirit of truth," <reference osisRef="John.15.26">Joh 15:26</reference>.

<hi type="bold">earthly--</hi>opposed to heavenly. Distinct from "earthy," <reference osisRef="1Cor.15.47">1Co 15:47</reference>. Earthly is what is IN the earth; earthy, what is of the earth.

<hi type="bold">sensual--</hi>literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jude 19).

<hi type="bold">devilish--</hi>in its origin (from "hell," <reference osisRef="Jas.3.6">Jas 3:6</reference>; not from God, the Giver of true wisdom, <reference osisRef="Jas.1.5">Jas 1:5</reference>), and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.

15. This wisdom-- in which ye "glory," as if ye were "wise" (Jas 3:13, 14). descendeth not from above-- literally, "is not one descending," &c.: "from the Father of lights" (true illumination and wisdom), Jas 1:17; through "the Spirit of truth," Joh 15:26. earthly-- opposed to heavenly. Distinct from "earthy," 1Co 15:47. Earthly is what is IN the earth; earthy, what is of the earth. sensual-- literally, "animal-like": the wisdom of the "natural" (the same Greek) man, not born again of God; "not having the Spirit" (Jude 19). devilish-- in its origin (from "hell," Jas 3:6; not from God, the Giver of true wisdom, Jas 1:5), and also in its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil.


<hi type="bold">16. envying--</hi>So English Version translates the Greek, which usually means "zeal"; "emulation," in <reference osisRef="Rom.13.13">Ro 13:13</reference>. "The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ."

<hi type="bold">strife--</hi>rivalry [Alford].

<hi type="bold">confusion--</hi>literally, "tumultuous anarchy": both in society (translated "commotions," <reference osisRef="Luke.21.9">Lu 21:9</reference>; "tumults," <reference osisRef="2Cor.6.5">2Co 6:5</reference>), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," <reference osisRef="Jas.3.17">Jas 3:17</reference>. James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above. <reference osisRef="Jas.3.18">Jas 3:18</reference>; compare <reference osisRef="Gal.5.19-Gal.5.22">Ga 5:19-22</reference>, "works of the flesh ... fruit of the Spirit."

16. envying-- So English Version translates the Greek, which usually means "zeal"; "emulation," in Ro 13:13. "The envious man stands in his own light. He thinks his candle cannot shine in the presence of another's sun. He aims directly at men, obliquely at God, who makes men to differ." strife-- rivalry [Alford]. confusion-- literally, "tumultuous anarchy": both in society (translated "commotions," Lu 21:9; "tumults," 2Co 6:5), and in the individual mind; in contrast to the "peaceable" composure of true "wisdom," Jas 3:17. James does not honor such effects of this earthly wisdom with the name "fruit," as he does in the case of the wisdom from above. Jas 3:18; compare Ga 5:19-22, "works of the flesh... fruit of the Spirit."


<hi type="bold">17. first pure--</hi>literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (<reference osisRef="Jas.3.15">Jas 3:15</reference>). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," <reference osisRef="Jas.1.27">Jas 1:27</reference>; <reference osisRef="1Cor.4.4">4:4</reference>, <reference osisRef="1Cor.4.8">8</reference>, "purify ... hearts"; <reference osisRef="1Pet.1.22">1Pe 1:22</reference>, "purified ... souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.

<hi type="bold">gentle--</hi>"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.

<hi type="bold">easy to be entreated--</hi>literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.

<hi type="bold">full of mercy--</hi>as to a neighbor's MISERIES.

<hi type="bold">good fruits--</hi>contrasted with "every evil work," <reference osisRef="Jas.3.16">Jas 3:16</reference>.

<hi type="bold">without partiality--</hi>recurring to the warning against partial "respect to persons," <reference osisRef="Jas.2.1">Jas 2:1</reference>, <reference osisRef="2Cor.4.9">4, 9</reference>. Alford translates as the Greek is translated, <reference osisRef="Jas.1.6">Jas 1:6</reference>, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.

<hi type="bold">without hypocrisy--</hi>Not as Alford explains from <reference osisRef="Jas.1.22">Jas 1:22</reference>, <reference osisRef="1Cor.1.26">26</reference>, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."

17. first pure-- literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jas 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jas 1:27; 4:4, 8, "purify... hearts"; 1Pe 1:22, "purified... souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men. gentle-- "forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us. easy to be entreated-- literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS. full of mercy-- as to a neighbor's MISERIES. good fruits-- contrasted with "every evil work," Jas 3:16. without partiality-- recurring to the warning against partial "respect to persons," Jas 2:1, 4, 9. Alford translates as the Greek is translated, Jas 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better. without hypocrisy-- Not as Alford explains from Jas 1:22, 26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."


18. "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future.

<hi type="bold">fruit ... sown--</hi>Compare <reference osisRef="Ps.97.11">Psa 97:11</reference>; <reference osisRef="Isa.61.3">Is 61:3</reference>, "trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately reaped, is now "sown in peace." "Righteousness," now in germ, when fully developed as "fruit" shall be itself the everlasting reward of the righteous. As "sowing in peace" (compare "sown in dishonor," <reference osisRef="1Cor.15.43">1Co 15:43</reference>) produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace."

<hi type="bold">of them that make peace--</hi>"by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [Estius]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [Calvin]. <chapter eID="Jas.3"/>

18. "The peaceable fruit of righteousness." He says "righteousness"; because it is itself the true wisdom. As in the case of the earthly wisdom, after the characteristic description came its results; so in this verse, in the case of the heavenly wisdom. There the results were present; here, future. fruit... sown-- Compare Psa 97:11; Is 61:3, "trees of righteousness." Anticipatory, that is, the seed whose "fruit," namely, "righteousness," shall be ultimately reaped, is now "sown in peace." "Righteousness," now in germ, when fully developed as "fruit" shall be itself the everlasting reward of the righteous. As "sowing in peace" (compare "sown in dishonor," 1Co 15:43) produces the "fruit of righteousness," so conversely "the work" and "effect of righteousness" is "peace." of them that make peace-- "by (implying also that it is for them, and to their good) them that work peace." They, and they alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace" [Estius]. Those truly wise towards God, while peaceable and tolerant towards their neighbors, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than the executioners, of sinners [Calvin].


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Jas.4.1-Jas.4.17">Jas 4:1-17</reference>. Against Fightings and Their Source; Worldly Lusts; Uncharitable Judgments, and Presumptuous Reckoning on the Future.</title>

<hi type="bold">1. whence--</hi>The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin.

<hi type="bold">wars, &c.--</hi>contrasted with the "peace" of heavenly wisdom. "Fightings" are the active carrying on of "wars." The best authorities have a second "whence" before "fightings." Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation.

<hi type="bold">come they not, &c.--</hi>an appeal to their consciences.

<hi type="bold">lusts--</hi>literally, "pleasures," that is, the lusts which prompt you to "desire" (see on <reference osisRef="Jas.4.2">Jas 4:2</reference>) pleasures; whence you seek self at the cost of your neighbor, and hence flow "fightings."

<hi type="bold">that war--</hi>"campaign, as an army of soldiers encamped within" [Alford] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be "mortified" by the Christian.

CHAPTER 4 Jas 4:1-17. Against Fightings and Their Source; Worldly Lusts; Uncharitable Judgments, and Presumptuous Reckoning on the Future. 1. whence-- The cause of quarrels is often sought in external circumstances, whereas internal lusts are the true origin. wars, &c.-- contrasted with the "peace" of heavenly wisdom. "Fightings" are the active carrying on of "wars." The best authorities have a second "whence" before "fightings." Tumults marked the era before the destruction of Jerusalem when James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation. come they not, &c.-- an appeal to their consciences. lusts-- literally, "pleasures," that is, the lusts which prompt you to "desire" (see on Jas 4:2) pleasures; whence you seek self at the cost of your neighbor, and hence flow "fightings." that war-- "campaign, as an army of soldiers encamped within" [Alford] the soul; tumultuously war against the interests of your fellow men, while lusting to advance self. But while warring thus against others they (without his knowledge) war against the soul of the man himself, and against the Spirit; therefore they must be "mortified" by the Christian.


<hi type="bold">2. Ye lust--</hi>A different Greek word from that in <reference osisRef="Jas.4.1">Jas 4:1</reference>. "Ye desire"; literally, "ye set your mind (or heart) on" an object.

<hi type="bold">have not--</hi>The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old authority, "envy") to ensure possession. Not probably in the case of professing Christians of that day in a literal sense, but "kill and envy" (as the Greek for "desire to have" should be translated), that is, harass and oppress through envy [Drusius]. Compare <reference osisRef="Zech.11.5">Zec 11:5</reference>, "slay"; through envy, hate, and desire to get out of your way, and so are "murderers" in God's eyes [Estius]. If literal murder [Alford] were meant, I do not think it would occur so early in the series; nor had Christians then as yet reached so open criminality. In the Spirit's application of the passage to all ages, literal killing is included, flowing from the desire to possess so David and Ahab. There is a climax: "Ye desire," the individual lust for an object; "ye kill and envy," the feeling and action of individuals against individuals; "ye fight and war," the action of many against many.

<hi type="bold">ye have not, because ye ask not--</hi>God promises to those who pray, not to those who fight. The petition of the lustful, murderous, and contentious is not recognized by God as prayer. If ye prayed, there would be no "wars and fightings." Thus this last clause is an answer to the question, <reference osisRef="Jas.4.1">Jas 4:1</reference>, "Whence come wars and fightings?"

2. Ye lust-- A different Greek word from that in Jas 4:1. "Ye desire"; literally, "ye set your mind (or heart) on" an object. have not-- The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old authority, "envy") to ensure possession. Not probably in the case of professing Christians of that day in a literal sense, but "kill and envy" (as the Greek for "desire to have" should be translated), that is, harass and oppress through envy [Drusius]. Compare Zec 11:5, "slay"; through envy, hate, and desire to get out of your way, and so are "murderers" in God's eyes [Estius]. If literal murder [Alford] were meant, I do not think it would occur so early in the series; nor had Christians then as yet reached so open criminality. In the Spirit's application of the passage to all ages, literal killing is included, flowing from the desire to possess so David and Ahab. There is a climax: "Ye desire," the individual lust for an object; "ye kill and envy," the feeling and action of individuals against individuals; "ye fight and war," the action of many against many. ye have not, because ye ask not-- God promises to those who pray, not to those who fight. The petition of the lustful, murderous, and contentious is not recognized by God as prayer. If ye prayed, there would be no "wars and fightings." Thus this last clause is an answer to the question, Jas 4:1, "Whence come wars and fightings?"


3. Some of them are supposed to say in objection, But we do "ask" (pray); compare <reference osisRef="Jas.4.2">Jas 4:2</reference>. James replies, It is not enough to ask for good things, but we must ask with a good spirit and intention. "Ye ask amiss, that ye may consume it (your object of prayer) upon (literally, 'in') your lusts (literally, 'pleasures')"; not that ye may have the things you need for the service of God. Contrast <reference osisRef="Jas.1.5">Jas 1:5</reference> with <reference osisRef="Matt.6.31">Mt 6:31</reference>,<reference osisRef="Matt.6.32">32</reference>. If ye prayed aright, all your proper wants would be supplied; the improper cravings which produce "wars and fightings" would then cease. Even believers' prayers are often best answered when their desires are most opposed.

3. Some of them are supposed to say in objection, But we do "ask" (pray); compare Jas 4:2. James replies, It is not enough to ask for good things, but we must ask with a good spirit and intention. "Ye ask amiss, that ye may consume it (your object of prayer) upon (literally, 'in') your lusts (literally, 'pleasures')"; not that ye may have the things you need for the service of God. Contrast Jas 1:5 with Mt 6:31,32. If ye prayed aright, all your proper wants would be supplied; the improper cravings which produce "wars and fightings" would then cease. Even believers' prayers are often best answered when their desires are most opposed.


4. The oldest manuscripts omit "adulterers and," and read simply, "Ye adulteresses." God is the rightful husband; the men of the world are regarded collectively as one adulteress, and individually as adulteresses.

<hi type="bold">the world--</hi>in so far as the men of it and their motives and acts are aliens to God, for example, its selfish "lusts" (<reference osisRef="Jas.4.3">Jas 4:3</reference>), and covetous and ambitious "wars and fightings" (<reference osisRef="Jas.4.1">Jas 4:1</reference>).

<hi type="bold">enmity--</hi>not merely "inimical"; a state of enmity, and that enmity itself. Compare <reference osisRef="1John.2.15">1Jo 2:15</reference>, "love ... the world ... the love of the Father."

<hi type="bold">whosoever ... will be--</hi>The Greek is emphatic, "shall be resolved to be." Whether he succeed or not, if his wish be to be the friend of the world, he renders himself, becomes (so the Greek for "is") by the very fact, "the enemy of God." Contrast "Abraham the friend of God."

4. The oldest manuscripts omit "adulterers and," and read simply, "Ye adulteresses." God is the rightful husband; the men of the world are regarded collectively as one adulteress, and individually as adulteresses. the world-- in so far as the men of it and their motives and acts are aliens to God, for example, its selfish "lusts" (Jas 4:3), and covetous and ambitious "wars and fightings" (Jas 4:1). enmity-- not merely "inimical"; a state of enmity, and that enmity itself. Compare 1Jo 2:15, "love... the world... the love of the Father." whosoever... will be-- The Greek is emphatic, "shall be resolved to be." Whether he succeed or not, if his wish be to be the friend of the world, he renders himself, becomes (so the Greek for "is") by the very fact, "the enemy of God." Contrast "Abraham the friend of God."


<hi type="bold">5. in vain--</hi>No word of Scripture can be so. The quotation here, as in <reference osisRef="Eph.5.14">Ep 5:14</reference>, seems to be not so much from a particular passage as one gathered by James under inspiration from the general tenor of such passages in both the Old and New Testaments, as <reference osisRef="Num.14.29">Nu 14:29</reference>; <reference osisRef="Prov.21.20">Pr 21:20</reference>; <reference osisRef="Gal.5.17">Ga 5:17</reference>.

<hi type="bold">spirit that dwelleth in us--</hi>Other manuscripts read, "that God hath made to dwell in us" (namely, at Pentecost). If so translated, "Does the (Holy) Spirit that God hath placed in us lust to (towards) envy" (namely, as ye do in your worldly "wars and fightings")? Certainly not; ye are therefore walking in the flesh, not in the Spirit, while ye thus lust towards, that is, with envy against one another. The friendship of the world tends to breed envy; the Spirit produces very different fruit. Alford attributes the epithet "with envy," in the unwarrantable sense of jealously, to the Holy Spirit: "The Spirit jealously desires us for His own." In English Version the sense is, "the (natural) spirit that hath its dwelling in us lusts with (literally, 'to,' or 'towards') envy." Ye lust, and because ye have not what ye lust after (<reference osisRef="Jas.4.1">Jas 4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>), ye envy your neighbor who has, and so the spirit of envy leads you on to "fight." James also here refers to <reference osisRef="Jas.3.14">Jas 3:14</reference>, <reference osisRef="Jas.3.16">16</reference>.

5. in vain-- No word of Scripture can be so. The quotation here, as in Ep 5:14, seems to be not so much from a particular passage as one gathered by James under inspiration from the general tenor of such passages in both the Old and New Testaments, as Nu 14:29; Pr 21:20; Ga 5:17. spirit that dwelleth in us-- Other manuscripts read, "that God hath made to dwell in us" (namely, at Pentecost). If so translated, "Does the (Holy) Spirit that God hath placed in us lust to (towards) envy" (namely, as ye do in your worldly "wars and fightings")? Certainly not; ye are therefore walking in the flesh, not in the Spirit, while ye thus lust towards, that is, with envy against one another. The friendship of the world tends to breed envy; the Spirit produces very different fruit. Alford attributes the epithet "with envy," in the unwarrantable sense of jealously, to the Holy Spirit: "The Spirit jealously desires us for His own." In English Version the sense is, "the (natural) spirit that hath its dwelling in us lusts with (literally, 'to,' or 'towards') envy." Ye lust, and because ye have not what ye lust after (Jas 4:1, 2), ye envy your neighbor who has, and so the spirit of envy leads you on to "fight." James also here refers to Jas 3:14, 16.


<hi type="bold">6. But--</hi>"Nay, rather."

<hi type="bold">he--</hi>God.

<hi type="bold">giveth more grace--</hi>ever increasing grace; the farther ye depart from "envy" [Bengel].

<hi type="bold">he saith--</hi>The same God who causes His spirit to dwell in believers (<reference osisRef="Jas.4.5">Jas 4:5</reference>), by the Spirit also speaks in Scripture. The quotation here is probably from <reference osisRef="Prov.3.34">Pr 3:34</reference>; as probably <reference osisRef="Prov.21.10">Pr 21:10</reference> was generally referred to in <reference osisRef="Jas.4.5">Jas 4:5</reference>. In Hebrew it is "scorneth the scorners," namely, those who think "Scripture speaketh in vain."

<hi type="bold">resisteth--</hi>literally, "setteth Himself in array against"; even as they, like Pharaoh, set themselves against Him. God repays sinners in their own coin. "Pride" is the mother of "envy" (<reference osisRef="Jas.4.5">Jas 4:5</reference>); it is peculiarly satanic, for by it Satan fell.

<hi type="bold">the proud--</hi>The Greek means in derivation one who shows himself above his fellows, and so lifts himself against God.

<hi type="bold">the humble--</hi>the unenvious, uncovetous, and unambitious as to the world. Contrast <reference osisRef="Jas.4.4">Jas 4:4</reference>.

6. But-- "Nay, rather." he-- God. giveth more grace-- ever increasing grace; the farther ye depart from "envy" [Bengel]. he saith-- The same God who causes His spirit to dwell in believers (Jas 4:5), by the Spirit also speaks in Scripture. The quotation here is probably from Pr 3:34; as probably Pr 21:10 was generally referred to in Jas 4:5. In Hebrew it is "scorneth the scorners," namely, those who think "Scripture speaketh in vain." resisteth-- literally, "setteth Himself in array against"; even as they, like Pharaoh, set themselves against Him. God repays sinners in their own coin. "Pride" is the mother of "envy" (Jas 4:5); it is peculiarly satanic, for by it Satan fell. the proud-- The Greek means in derivation one who shows himself above his fellows, and so lifts himself against God. the humble-- the unenvious, uncovetous, and unambitious as to the world. Contrast Jas 4:4.


<hi type="bold">7. Submit to ... God--</hi>so ye shall be among "the humble," <reference osisRef="Jas.4.6">Jas 4:6</reference>; also <reference osisRef="Jas.4.10">Jas 4:10</reference>; <reference osisRef="1Pet.5.6">1Pe 5:6</reference>.

<hi type="bold">Resist ... devil--</hi>Under his banner pride and envy are enlisted in the world; resist his temptations to these. Faith, humble prayers, and heavenly wisdom, are the weapons of resistance. The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against.

<hi type="bold">he will flee--</hi>Translate, "he shall flee." For it is a promise of God, not a mere assurance from man to man [Alford]. He shall flee worsted as he did from Christ.

7. Submit to... God-- so ye shall be among "the humble," Jas 4:6; also Jas 4:10; 1Pe 5:6. Resist... devil-- Under his banner pride and envy are enlisted in the world; resist his temptations to these. Faith, humble prayers, and heavenly wisdom, are the weapons of resistance. The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against. he will flee-- Translate, "he shall flee." For it is a promise of God, not a mere assurance from man to man [Alford]. He shall flee worsted as he did from Christ.


<hi type="bold">8. Draw nigh to God--</hi>So "cleave unto Him," <reference osisRef="Deut.30.20">De 30:20</reference>, namely, by prayerfully (<reference osisRef="Jas.4.2">Jas 4:2</reference>, <reference osisRef="Jas.4.3">3</reference>) "resisting Satan," who would oppose our access to God.

<hi type="bold">he will draw nigh--</hi>propitious.

<hi type="bold">Cleanse ... hands--</hi>the outward instruments of action. None but the clean-handed can ascend into the hill of the Lord (justified through Christ, who alone was perfectly so, and as such "ascended" thither).

<hi type="bold">purify ... hearts--</hi>literally "make chaste" of your spiritual adultery (<reference osisRef="Jas.4.4">Jas 4:4</reference>, that is, worldliness) "your hearts": the inward source of all impurity.

<hi type="bold">double-minded--</hi>divided between God and the world. The "double-minded" is at fault in heart; the sinner in his hands likewise.

8. Draw nigh to God-- So "cleave unto Him," De 30:20, namely, by prayerfully (Jas 4:2, 3) "resisting Satan," who would oppose our access to God. he will draw nigh-- propitious. Cleanse... hands-- the outward instruments of action. None but the clean-handed can ascend into the hill of the Lord (justified through Christ, who alone was perfectly so, and as such "ascended" thither). purify... hearts-- literally "make chaste" of your spiritual adultery (Jas 4:4, that is, worldliness) "your hearts": the inward source of all impurity. double-minded-- divided between God and the world. The "double-minded" is at fault in heart; the sinner in his hands likewise.


<hi type="bold">9. Be afflicted--</hi>literally, "Endure misery," that is, mourn over your wretchedness through sin. Repent with deep sorrow instead of your present laughter. A blessed mourning. Contrast <reference osisRef="Isa.22.12">Is 22:12</reference>, <reference osisRef="Isa.22.13">13</reference>; <reference osisRef="Luke.6.25">Lu 6:25</reference>. James does not add here, as in <reference osisRef="Jas.5.1">Jas 5:1</reference>, "howl," where he foretells the doom of the impenitent at the coming destruction of Jerusalem.

<hi type="bold">heaviness--</hi>literally, "falling of the countenance," casting down of the eyes.

9. Be afflicted-- literally, "Endure misery," that is, mourn over your wretchedness through sin. Repent with deep sorrow instead of your present laughter. A blessed mourning. Contrast Is 22:12, 13; Lu 6:25. James does not add here, as in Jas 5:1, "howl," where he foretells the doom of the impenitent at the coming destruction of Jerusalem. heaviness-- literally, "falling of the countenance," casting down of the eyes.


<hi type="bold">10. in the sight of the Lord--</hi>as continually in the presence of Him who alone is worthy to be exalted: recognizing His presence in all your ways, the truest incentive to humility. The tree, to grow upwards, must strike its roots deep downwards; so man, to be exalted, must have his mind deep-rooted in humility. In <reference osisRef="1Pet.5.6">1Pe 5:6</reference>, it is, Humble yourselves under the mighty hand of God, namely, in His dealings of Providence: a distinct thought from that here.

<hi type="bold">lift you up--</hi>in part in this world, fully in the world to come.

10. in the sight of the Lord-- as continually in the presence of Him who alone is worthy to be exalted: recognizing His presence in all your ways, the truest incentive to humility. The tree, to grow upwards, must strike its roots deep downwards; so man, to be exalted, must have his mind deep-rooted in humility. In 1Pe 5:6, it is, Humble yourselves under the mighty hand of God, namely, in His dealings of Providence: a distinct thought from that here. lift you up-- in part in this world, fully in the world to come.


11. Having mentioned sins of the tongue (<reference osisRef="Jas.3.5-Jas.3.12">Jas 3:5-12</reference>), he shows here that evil-speaking flows from the same spirit of exalting self at the expense of one's neighbor as caused the "fightings" reprobated in this chapter (<reference osisRef="Jas.4.1">Jas 4:1</reference>).

<hi type="bold">Speak not evil--</hi>literally, "Speak not against" one another.

<hi type="bold">brethren--</hi>implying the inconsistency of such depreciatory speaking of one another in brethren.

<hi type="bold">speaketh evil of the law--</hi>for the law in commanding, "Love thy neighbor as thyself" (<reference osisRef="Jas.2.8">Jas 2:8</reference>), virtually condemns evil-speaking and judging [Estius]. Those who superciliously condemn the acts and words of others which do not please themselves, thus aiming at the reputation of sanctity, put their own moroseness in the place of the law, and claim to themselves a power of censuring above the law of God, condemning what the law permits [Calvin]. Such a one acts as though the law could not perform its own office of judging, but he must fly upon the office [Bengel]. This is the last mention of the law in the New Testament. Alford rightly takes the "law" to be the old moral law applied in its comprehensive spiritual fulness by Christ: "the law of liberty."

<hi type="bold">if thou judge the law, thou art not a doer ... but a judge--</hi>Setting aside the Christian brotherhood as all alike called to be doers of the law, in subjection to it, such a one arrogates the office of a judge.

11. Having mentioned sins of the tongue (Jas 3:5-12), he shows here that evil-speaking flows from the same spirit of exalting self at the expense of one's neighbor as caused the "fightings" reprobated in this chapter (Jas 4:1). Speak not evil-- literally, "Speak not against" one another. brethren-- implying the inconsistency of such depreciatory speaking of one another in brethren. speaketh evil of the law-- for the law in commanding, "Love thy neighbor as thyself" (Jas 2:8), virtually condemns evil-speaking and judging [Estius]. Those who superciliously condemn the acts and words of others which do not please themselves, thus aiming at the reputation of sanctity, put their own moroseness in the place of the law, and claim to themselves a power of censuring above the law of God, condemning what the law permits [Calvin]. Such a one acts as though the law could not perform its own office of judging, but he must fly upon the office [Bengel]. This is the last mention of the law in the New Testament. Alford rightly takes the "law" to be the old moral law applied in its comprehensive spiritual fulness by Christ: "the law of liberty." if thou judge the law, thou art not a doer... but a judge-- Setting aside the Christian brotherhood as all alike called to be doers of the law, in subjection to it, such a one arrogates the office of a judge.


<hi type="bold">12. There is one lawgiver--</hi>The best authorities read in addition, "and judge." Translate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since it is He alone who can execute His judgments; our inability in this respect shows our presumption in trying to act as judges, as though we were God.

<hi type="bold">who art thou, &c.--</hi>The order in the Greek is emphatic, "But (inserted in oldest manuscripts) thou, who art thou that judgest another?" How rashly arrogant in judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike!

<hi type="bold">another--</hi>The oldest authorities read, "thy neighbor."

12. There is one lawgiver-- The best authorities read in addition, "and judge." Translate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since it is He alone who can execute His judgments; our inability in this respect shows our presumption in trying to act as judges, as though we were God. who art thou, &c.-- The order in the Greek is emphatic, "But (inserted in oldest manuscripts) thou, who art thou that judgest another?" How rashly arrogant in judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike! another-- The oldest authorities read, "thy neighbor."


<hi type="bold">13. Go to now--</hi>"Come now"; said to excite attention.

<hi type="bold">ye that say--</hi>boasting of the morrow.

<hi type="bold">To-day or to-morrow--</hi>as if ye had the free choice of either day as a certainty. Others read, "To-day and to-morrow."

<hi type="bold">such a city--</hi>literally, "this the city" (namely, the one present to the mind of the speaker). This city here.

<hi type="bold">continue ... a year--</hi>rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for to come [Bengel].

<hi type="bold">buy and sell--</hi>Their plans for the future are all worldly.

13. Go to now-- "Come now"; said to excite attention. ye that say-- boasting of the morrow. To-day or to-morrow-- as if ye had the free choice of either day as a certainty. Others read, "To-day and to-morrow." such a city-- literally, "this the city" (namely, the one present to the mind of the speaker). This city here. continue... a year-- rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for to come [Bengel]. buy and sell-- Their plans for the future are all worldly.


<hi type="bold">14. what--</hi>literally, "of what nature" is your life? that is, how evanescent it is.

<hi type="bold">It is even--</hi>Some oldest authorities read, "For ye are." Bengel, with other old authorities, reads, "For it shall be," the future referring to the "morrow" (<reference osisRef="Jas.4.13-Jas.4.15">Jas 4:13-15</reference>). The former expresses, "Ye yourselves are transitory"; so everything of yours, even your life, must partake of the same transitoriness. Received text has no old authority.

<hi type="bold">and then vanisheth away--</hi>"afterwards vanishing as it came"; literally, "afterwards (as it appeared), so vanishing" [Alford].

14. what-- literally, "of what nature" is your life? that is, how evanescent it is. It is even-- Some oldest authorities read, "For ye are." Bengel, with other old authorities, reads, "For it shall be," the future referring to the "morrow" (Jas 4:13-15). The former expresses, "Ye yourselves are transitory"; so everything of yours, even your life, must partake of the same transitoriness. Received text has no old authority. and then vanisheth away-- "afterwards vanishing as it came"; literally, "afterwards (as it appeared), so vanishing" [Alford].


15. Literally, "instead of your saying," &c. This refers to "ye that say" (<reference osisRef="Jas.4.13">Jas 4:13</reference>).

<hi type="bold">we shall live--</hi>The best manuscripts read, "We shall both live and do," &c. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord.

15. Literally, "instead of your saying," &c. This refers to "ye that say" (Jas 4:13). we shall live-- The best manuscripts read, "We shall both live and do," &c. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord.


<hi type="bold">16. now--</hi>as it is.

<hi type="bold">rejoice in ... boastings--</hi>"ye boast in arrogant presumptions," namely, vain confident fancies that the future is certain to you (<reference osisRef="Jas.4.13">Jas 4:13</reference>).

<hi type="bold">rejoicing--</hi>boasting [Bengel].

16. now-- as it is. rejoice in... boastings-- "ye boast in arrogant presumptions," namely, vain confident fancies that the future is certain to you (Jas 4:13). rejoicing-- boasting [Bengel].


17. The general principle illustrated by the particular example just discussed is here stated: knowledge without practice is imputed to a man as great and presumptuous sin. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we shall soon cease to feel. <chapter eID="Jas.4"/>


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Jas.5.1-Jas.5.20">Jas 5:1-20</reference>. Woes Coming on the Wicked Rich: Believers Should Be Patient unto the Lord's Coming: Various Exhortations.</title>

<hi type="bold">1. Go to now--</hi>Come now. A phrase to call solemn attention.

<hi type="bold">ye rich--</hi>who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (<reference osisRef="Jas.5.7">Jas 5:7</reference>), knowing that God will speedily avenge them on their oppressors [Bengel].

<hi type="bold">miseries that shall come--</hi>literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord (<reference osisRef="Jas.5.7">Jas 5:7</reference>); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.

CHAPTER 5 Jas 5:1-20. Woes Coming on the Wicked Rich: Believers Should Be Patient unto the Lord's Coming: Various Exhortations. 1. Go to now-- Come now. A phrase to call solemn attention. ye rich-- who have neglected the true enjoyment of riches, which consists in doing good. James intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (Jas 5:7), knowing that God will speedily avenge them on their oppressors [Bengel]. miseries that shall come-- literally, "that are coming upon you" unexpectedly and swiftly, namely, at the coming of the Lord (Jas 5:7); primarily, at the destruction of Jerusalem; finally, at His visible coming to judge the world.