Exegetical and Hermeneutical Commentary of James 1:19
Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
19 21. Man’s wrath, and God’s righteousness
19. Wherefore ] The better MSS. give “Ye know this but let every man.”
my beloved brethren ] The formula of address was common to all the four great writers of the Apostolic Church. We find it in St Paul (1Co 15:58), in St Peter (2Pe 3:14-15), in St John (1Jn 2:7; 1Jn 3:2). In the last two instances, however, the word “brethren” is wanting.
let every man be swift to hear ] From the general thought of the high ideal of life implied in the new birth from God, St James passes to the special aspect of that ideal which was most in contrast with the besetting sin of his countrymen. To him speech was of silver, and silence of gold. In this as in many other passages of his Epistle, he echoed the teaching of the sapiential books of the Old Testament (Pro 13:3; Pro 14:29; Pro 17:27; Ecc 5:2) yet more, perhaps, of those of the Apocrypha. So we find “Be swift to hear” in Sir 5:11 , and maxims of a like nature in Sir 20:7 . The “slow to wrath” follows on “slow to speak” as pointing to the crucial test of character. If it were hard at all times to be “slow to speak,” it was harder than ever when men were roused to anger.
Fuente: The Cambridge Bible for Schools and Colleges
Wherefore, my beloved brethren – The connection is this: since God is the only source of good; since he tempts no man; and since by his mere sovereign goodness, without any claim on our part, we have had the high honor conferred on us of being made the first-fruits of his creatures, we ought to be ready to hear his voice, to subdue all our evil passions, and to bring our souls to entire practical obedience. The necessity of obedience, or the doctrine that the gospel is not only to be learned but practiced, is pursued at length in this and the following chapter. The particular statement here Jam 1:19-21 is, that religion requires us to be meek and docile; to lay aside all irritability against the truth, and all pride of opinion, and all corruption of heart, and to receive meekly the ingrafted word. See the analysis of the chapter.
Let every man be swift to hear, slow to speak – That is, primarily, to hear God; to listen to the instructions of that truth by which we have been begotten, and brought into so near relation to him. At the same time, though this is the primary sense of the phrase here, it may be regarded as inculcating the general doctrine that we are to be more ready to hear than to speak; or that we are to be disposed to learn always, and from any source. Our appropriate condition is rather that of learners than instructors; and the attitude of mind which we should cultivate is that of a readiness to receive information from any quarter. The ancients have some sayings on this subject which are well worthy of our attention. Men have two ears, and but one tongue, that they should hear more than they speak. The ears are always open, ever ready to receive instruction; but the tongue is surrounded with a double row of teeth, to hedge it in, and to keep it within proper bounds. See Benson. So Valerius Maximus, vii. 2.
How noble was the response of Xenocrates! When he met the reproaches of others with a profound silence, someone asked him why he alone was silent. Because, says he, I have sometimes had occasion to regret that I have spoken, never that I was silent. See Wetstein. So the son of Sirach, Be swift to hear, and with deep consideration ( en makrothumia) give answer. So the Rabbis have some similar sentiments. Talk little and work much. Pirkey Aboth. c. i. 15. The righteous speak little and do much; the wicked speak much and do nothing. Bava Metsia, fol. 87. A sentiment similar to that before us is found in Ecc 5:2. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God. So Pro 10:19. In the multitude of words there wanteth not sin. Pro 13:3. He that keepeth his mouth keepeth his life. Pro 15:2. The tongue of the wise useth knowledge aright, but the mouth of fools poureth out foolishness.
Slow to wrath – That is, we are to govern and restrain our temper; we are not to give indulgence to excited and angry passions. Compare Pro 16:32, He that is slow to anger is greater than the mighty; and he that ruleth his spirit than he that taketh a city. See also on this subject, Job 5:2; Pro 11:17; Pro 13:10; Pro 14:16; Pro 15:18; Pro 19:19; Pro 22:24; Pro 25:28; Ecc 7:9; Rom 12:17; 1Th 5:14; 1Pe 3:8. The particular point here is, however, not that we should be slow to wrath as a general habit of mind, which is indeed most true, but in reference particularly to the reception of the truth. We should lay aside all anger and wrath, and should come to the investigation of truth with a calm mind, and an imperturbed spirit. A state of wrath or anger is always unfavorable to the investigation of truth. Such an investigation demands a calm spirit, and he whose mind is excited and enraged is not in a condition to see the value of truth, or to weigh the evidence for it.
Fuente: Albert Barnes’ Notes on the Bible
Jam 1:19-21
Swift to hear, slow to speak
Divine legislation for man in a world of evil
I.
LEGISLATION FOR THE EAR. Be swift to hear.
1. The duty here enjoined is a readiness to listen to the pure, the generous, the true.
2. Teachableness is the state of mind required. This includes–
(1) Freedom from prejudice.
(2) Eagerness to learn.
II. LEGISLATION FOR THE TONGUE. Slow to speak.
1. Evidently he does not mean–
(1) Unsocial taciturnity.
(2) A drawling utterance.
2. The slowness of speech he enjoins is that of cautiousness. Because we are in danger of speaking–
(1) The wrong thing.
(2) At the wrong time. Jesus often manifested a Divine reserve.
III. LEGISLATION FOR THE TEMPER. Slow to wrath.
1. Men in this world of evil are in danger of being provoked to wrath.
2. Wrath in no case tends to excellence of character.
IV. LEGISLATION FOR THE LIFE. Lay apart all filthiness, &c. The summing up of all. It insists upon–
1. Renunciation of all evil.
2. Appropriation of good.
(1) The thing received. Ingrafted word.
(a) Essential vitality of gospel.
(b) Its fitness to human nature.
(2) The manner of receiving it.
(3) The reason for receiving it. (U. R. Thomas.)
The judicial temper
This is one of the wisest and most difficult sayings in Holy Scripture. In one line we are bidden to be both swift and slow. It concerns all, and affects the usefulness and happiness of each. We may be helped in our perception of its importance, and also in our power to observe it, if we bear in mind the words which come before. St. James there tells us that all good and perfect gifts come down from the Father of Lights. But, chief among those gifts, he would say, is that new life, which he and his beloved brethren had received by means of the Word of truth. Thus he calls Christians the first-fruits of Gods creatures. This is a very high title. The hearer is addressed as one not merely invested with great responsibility, but as holding a powerful post. The ground on which the apostle pleads with him is that he is in union with the Father of Spirits, the Most High God. Here we have not only an interesting historical notice, but a great encouragement to us in our present efforts to conduct ourselves aright. Some, indeed, might think that a man in close union with God is freed from much that ethers have to consider, that he is an exalted personage, above control, or at least has some of the supposed liberty of high place allowed to him. But it is not so. Because the Christian stands in the front rank of Gods creatures, he is not, therefore, to carry himself confidently as if he were superior to the lessons which others need, and to be excused from showing that respectful reticence or caution which is idly assumed to become such as are in a lower position. As his spirit has been kindled from on high, the Christian, above all men, carries himself circumspectly. In so far as he is brought spiritually nearer to God, he is swift to hear. As he is closest to the throne, he is, above all, slow to speak. He, near of kin to the Spirit of Divine justice, is, above all, slow to wrath. He should know, better than any, that the wrath of man worketh not the righteousness of God. This teaching of St. James is grand; towards its better realisation let us look at two or three of the chief ways in which we are called to its observance. One is seen in the formation of opinions, especially in regard to religion and the spiritual condition of our neighbour. The other appears in the regulation or economy of our ordinary life. I suppose it may be admitted that a common fault of religious people is impatience of instruction, and a readiness to pass judgment upon others. We are tempted to reverse the order of the Divine precept, and to become slow to hear and swift to wrath. But, in truth, as we are near to God, so we realise our ignorance and His tolerance. Thus, instead of being eager to deliver our verdicts, and to define His will, we hold back, lest our meddling interference and shortsighted decisions should mar the working of the Divine will, if not in larger ways, yet at least in our small circle and surroundings. We check our indignation in the presence of the great tide or stream of justice which is ever fulfilling itself. Perhaps our course in this respect ought to be most obvious and easy as we contemplate the great matters which concern the conduct and state of the Church at large. These are furthest removed from our personal influence. We might be expected to leave them most readily in the hands of God, content with the discharge of those duties which lie immediately around us. In fact, however, the things of the kingdom of heaven are often the most gaily and hastily disposed of by some. We settle doctrines and define the unseen. We give sentence on eternity. We print and publish the mind of God. Take the most ignorant talker you know, and he is ready to tell you all. Go to the wisest, and he will teach you most just in so far as he induces you to share his sense of ignorance. But there is another side to this. The perception that we deal with large things may not lead us into rash conjectures. The greatness of Gods procedure may not have the effect of making us gaily confident, and ready to give sentence. Being gifted with inquisitive if not inquiring minds, we may be provoked at the largeness of our field of vision, and so provoked as to profess our inability to apprehend it with petulance and contempt of religion. There is, however, too much made in these days of mans intellectual defects, as if they need make him despair, or as if a limited apprehension of Gods will took away the charm and joy of faith. The Christians God tells him but little at a time. If we are beset with perplexities we can often do nothing but put them into the hands of Him with whom we are at one through the Christ. We are content for God to rule His own kingdom, and take the helm of His own ship. We are quick to hear, but slow to speak and slow to wrath, believing that He will justify Himself. Thus may we take the advice of St. James in respect to the greater matters of the kingdom of heaven. There is, however, an application of it in small things about which I would say a few words. The sundry and manifold changes of the world appear to most of us, not in national or cosmopolitan disorder, not in the conflict of religious opinions, but in the little demands, crosses, and accidents of ordinary life. We are often disturbed and upset by what we call trifles. But the grace of God is intended to be used in small things as well as great. So it is in what we call nature. The law of gravitation affects the apple which drops from the tree and the spheres which move on in their courses. The glory of God clothes the lily in the valley and the sun in the sky. Divine force is used equally in the construction of the mountain and the molehill. And so each of us has daily need and opportunity for the application of the great power which rules the world. We are ever called and enabled to exercise Divine grace in the smallest human round of life. Remember that St. James bases his precept upon the fact that we are the first-fruits of Gods creatures. And as we use Divine communion so we are really helped to keep the apostles rule in our discharge of the homeliest duties. So, indeed, we find it to be. There are few, tempted to irritability, who have not sometimes found themselves checked in it by the employment of the highest motives. Many a man is occasionally enabled to rule his spirit by prayer, and by a very sacred resolve to command his temper and his tongue. True Christianity, as it can be practically exercised by most of us, is seen not in spasms of exceptional piety, or vehement strivings after great ends, but in bearing and forbearing amongst those with whom we most intimately live; in being swift to hear when our sympathy is needed, and slow to wrath when the skin of our feelings is pricked. Sometimes provocations become impotent as they are simply and sturdily ignored. They do so most readily as we realise our high place in Gods kingdom, and our union with the Father of lights from whom every good gift descends, including the power to overcome vexation. Our sense of this union, too, is the secret of much success in work. Here is the Divine economy of strength. Accept the Almighty powers. Ally yourselves with them. Be in league with time and growth. Thus, taking the Divine lines of progress, the work will be Gods, not yours. And this reticence, this abiding, this committing of self to Him that judgeth righteously, all the while with a strenuous reserve of force under control, will raise us above the sundry and manifold changes of the world. We shall not be indifferent to them, as a man on the eve of leaving a mean house for a better one glances with an unconcerned eye at the narrowness which once vexed him; but we shall have a mastery over them, a power of looking down on them with a sense that we are in union with the source of change, growth, and power, all working together in orderly sequence. (H. Jones, M. A.)
Features of Gods family
The ear, the tongue, and the heart have all much to do with the life or practical conduct of the man of God, whose life-business, according to the law of the text, consists in working the righteousness of God. The ear for learning, or acquiring what is to be gathered instruction; the tongue for teaching, or giving forth what we have thus acquired in a testimony of our own; the heart for the ordering of the affections or passions which sway the man, and give their own tone to his character, and all for the advancement of the work of righteousness. In reference to that everything that concerns the man is viewed and weighed. In the light of that, as the consummation to be wished for and attained, is the whole character placed, and every element that enters into its composition assigned its due proportion.
I. Every child of the Father of lights, being swift to hear, is to be one who feels that he is a learner or listener, rather than a teacher, who has not yet attained, neither is already perfect in the knowledge of the truth to which he is begotten–who has more to get than he has to give. This is the pith and point of the contrast and antithesis between swift to hear and slow to speak.
1. They have a revengeful and fervent love of the truth where-ever it is to be found, and freedom from prejudice, prepossession, and narrow foreclosure of any kind. They are the children of light. The Father of lights is their Father, and, as His genuine children, they like and long above all things to come to His light, to walk in His light, to see more and more, and still more, of His light every day, as long as they live in His world. They have a taste for the truth, an appetite for the truth, whose cravings must be satisfied; a hunger and thirst after the truth which makes them long to see it, or with all saints comprehend it in its length and breadth, and depth and height, as men who are in darkness long for the morning light.
2. These children of the light are meek and lowly in heart, like so many babes; they are conscious of their own ignorance, and know that the truth is a well, or flows from a fountain, too deep for them to sound or fathom with their puny line. Its length and breadth and depth and height, who can tell but the Father of lights? From Him, therefore, they ask instruction. To Him, and the means which He has graciously appointed for the purpose, they come for illumination. What a discipline is required to form this babe-like spirit, and prepare the soil of the heart and understanding for the reception of the good seed that is to be sown, our Saviour explains in many parts of His discourses and parables, and the history of Israel testifies Deu 8:2-3).
3. In this babe-like spirit, thirsting after the truth, the children of light are so teachable, so credulous, if you will, and full of holy curiosity, that they have an open ear, an ear to hear, as our Saviour so often expresses it, wherever there is anything to be heard, an eye to see if there be a ray of light visible in the horizon revealing God the Father of lights.
A great man, and a great teacher of the truth, once said that the difference between himself and others to whom he was preferred was but this, that he was willing to learn from every one, and that there was no one from whom he did not learn something. He was indeed, a great man, if this was his character; for there is nothing in which one man is more distinguished from another. A man who knows himself, and is not proud and hard, but swift to hear, makes himself a scholar, a learner, a listener, wherever he goes. Men and things have to him a meaning beyond what they have to others. Poverty and riches, health and sickness, life and death, prosperity and adversity, all come to him charged with a special message. In all, and in each, he hears his Fathers voice (Psa 107:43). Each in its way, and after its kind, is Gods minister for good, for all work together for good.
4. For the truth itself contained in the Word of God they have a special longing and liking, because it is the word and wisdom of God, by which they have been begotten, or made Gods children, and by which they are supported in their spirits, as by their daily bread, and carried forward from the feebleness of babes to the strength and stature of the new Man, the Son of God, who is their Model and the spiritual Sun of their firmament.
II. Every child of the Father of lights who acts in character, as one begotten with the Word of truth and by the will of God to newness of life, is one who does not run to seed, or exhaust himself, by talking all he knows, or has, of religion, or allowing his life and light to expire and spend itself in words. We should have this day far more religion in our land, and a far higher style and standard of religion in the Church, as Gods witness to the truth–
1. If every man were, as here commanded, slow to speak dogmatically and controversially about knotty or disputed points of doctrine or discipline.
2. We should not have less religion, nor a lower form of Christianity, and less perfect testimony for God, if Christians were slow to speak critically, in a way of judgment on others, or slow to speak of evil, and things that do not concern themselves, in any way.
3. Every man should be slow to speak boastfully of himself, or of himself at all, directly or indirectly, who wishes to be a child and witness of the Father of lights.
III. Slowness to wrath is another seal of the children of light begotten of the Fathers own will by the Word of truth to be His witnesses in the new creation.
1. Proneness to wrath is a great and heinous sin, and fertile root of innumerable sins. In itself, in all its varieties of form, it is nothing less than murder, the spirit of murder, if it takes the shape of hatred or ill-will to the party who provokes it, or proceeds, as it most frequently does from offended self-love, i part it is of that carnal mind which is enmity against both God and man, and is not, and refuses to be, subject to the law of God. Its emblem in the Word of God is some wild and furious beast, such as the bear, the wolf, the dog, the lion, the serpent.
2. This proneness to wrath is a besetting sin against which the man of God must be on his guard at every moment, and throughout his entire life. In the family, in the Church, in social and political life, in the transactions of business, and in hours of leisure and pleasure, slowness to wrath is the highest law of eternal life. None is so often forgotten. Of none is the breach followed by surer, or swifter, or more fearful penalties even in the present life, to say nothing of that beyond the grave.
3. It is by ceasing from wrath because it is sin against God, and being slow to wrath because this is the righteousness of God, that we become newborn babes or living men. Every victory that we obtain over the temptations or provocations to wrath is a victory over the devil, who is thus removed from us to a greater distance, and leaves our spirits, from which he is thus dispossessed, more open for Christ to come in and take lull possession. And He does come in whenever by slowness to wrath, and ceasing from wrath, and striving against wrath, in every form of bad temper, and ill humour, peevishness, fretfulness, rage, uncharitableness, we cease to keep Him out.
IV. Every living child of the Father of lights is one whose whole aim in life is to work the righteousness of God, and to promote it in others by every means in his power, as well as to beware of everything to its prejudice.
1. It is not an imputed righteousness, in the sense of the righteousness of another, but real, and actual, and personal righteousness, that is called here the righteousness of God.
2. This righteousness is righteousness not after the flesh, but after the Spirit.
3. This righteousness of God is the work of Gods Spirit.
4. This righteousness is the righteousness of faith working by love, and of faith and love united in a life of God. (R. Paisley.)
Simple duties
1. From that wherefore. It is a great encouragement to wait upon the ordinances, when we consider the benefits God doth dispense by them.
2. Again, from the illative particle wherefore. Experience of the success of ordinances engageth us to a further attendance upon them. He hath begotten you by the Word of truth, wherefore, be swift to hear. Who would baulk a way in which he hath found good, and discontinue duty when he hath found the benefit of it?
3. From that let every one. This is a duty that is universal, and bindeth all men. None are exempt from hearing and patient learning. These that know most may learn more. Junius was converted by discourse with a ploughman.
4. From that be swift, that is, ready. The commendation of duties is the ready discharge of them. Swiftness noteth two things–
(1) Freeness of spirit; do it without reluctancy when you do it.
(2) Swiftness noteth diligence in taking the next occasion; they will not decline an opportunity, and say, Another day. Delay is a sign of unwillingness.
5. From that be swift to hear; that is, the Word of God, for otherwise it were good to be slow in hearing. Divers things are implied in this precept. I shall endeavour to draw out the sense of it in these particulars.
(1) It showeth how we should value hearing: be glad of an opportunity; the ear is the sense of learning, and so it is of grace; it is that sense that is consecrated to receive the most spiritual dispensations (Rom 10:14). Reading doth good in its place; but to slight hearing, out of a pretence that you can read better sermons at home, is a sin. Duties mistimed lose their nature; the blood is the continent of life when it is in the proper vessels; but when it is out, it is hurtful, and breedeth diseases.
(2) It showeth how ready we should be to take all occasions to hear the Word. If ministers must preach in season and out of season, a people are bound go hear. Heretofore lectures were frequented when they were more scarce. The wheat of heaven was despised when it fell every day (Amo 8:12).
(3) It noteth readiness to hear the sense and mind of others upon the Word. We should not be so puffed up with our own knowledge, but we should be swift to hear what others can say. You do not know what may be revealed to another; no man is above a condition of being instructed. Divide self from thy opinion, and love things not because they suit with thy prejudices, but truth. Be swift to hear, that is, to consider what may be urged against you.
(4) It noteth what we should do in Christian meetings. If we were as patient and swift to hear as we are ready to speak, there would be less of wrath and more of profit in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, Hear me, hear me, the father modestly answered, Neither hear me, nor I thee, but let us both hear the apostle.
6. That there are many cases wherein we must be slow to speak. This clause must also be treated of according to the restriction of the context; slow in speaking of the Word of God, and that in several cases.
(1) It teacheth men not to adventure upon the preaching of the Word till they have a good spiritual furniture, or are stored with a sufficiency of gifts. John was thirty years old when he preached first (Luk 3:1). So was our Lord. Hasty births do not fill the house, but the grave.
(2) It showeth that we should not precipitate our judgments concerning doctrines and points of divinity. The sudden conceptions of the mind are not always the best. There should be a due pause ere we receive things, and a serious deliberation ere we defend and profess them.
(3) That we be not more forward to teach others, than to learn ourselves. Many are hasty to speak, but backward to do.
(4) That we do not vainly and emptily talk of things of God, and put forth ourselves above what is meet: it is good to take every occasion, but many times indiscreet speaking doth more hurt than silence.
(5) It teacheth us not to be over-ready to frame objections against the Word. It is good to be dumb at a reproof, though not deaf.
7. Renewed men should be slow to wrath. You must understand this with the same reference that you do the other clauses; and so it implieth that the Word must not be received or delivered with a wrathful heart: it concerneth both hearers and teachers.
(1) The teachers. They must be slow to wrath in delivering the Word.
(a) Let not the Word lacquey upon private anger: spiritual weapons must not be used in your own cause. The Word is not committed to you for the advancing of your esteem and interests, but Christs.
(b) Do not easily deliver yourselves up to the sway of your own passions and anger: people will easily distinguish between this mock thunder and Divine threatenings.
(2) The people. It teacheth them patience under the Word.
8. It is some cure of passion to delay it. Be slow to wrath. Anger groweth not by degrees, like other passions, but at her birth she is in her full growth; the heat and fury of it is at first, and therefore the best cure is deliberation (Pro 19:11). It is a description of God that He is slow to wrath; certainly a hasty spirit is most unlike God. (T. Manton.)
Swift to hear, and slow to speak
The well-known wisdom of swiftness to hear and slowness to speak has been inculcated by teachers in all ages. On his disciples Pythagoras enjoined five years of preliminary silence. It was supposed that such a long probation in which there should be total abstinence from speech would give the disciples the advantage of hearing much and hearing it attentively; because the mind was not preoccupied with preparing and uttering an answer. There was supposed to be also the other advantage of pondering what was heard; so that it should be well marked and thoroughly digested. Some one has called attention to the fact that a man has two ears and but one tongue, and inferred therefrom that a man ought to hear at least twice as much as he speaks. As touching the matter of which James had been writing to his brethren, namely, their troubles, the temptations likely to arise there from, this admonition was most timely. They should be swift to hear. God, who had spoken to Elijah in the still small voice, was now speaking to them in their great trials. God is talking. He may speak slowly. We must wait Gods leisure. We must be attentive to the voice in the darkness, as little Samuel was to the night-voice in the temple. God is His own interpreter; but He never hurries; with Him a thousand years are as a day. And so we must be slow to speak; very slow to make cur own interpretation; and slower in making charges against God. If we speak incontinently, we shall not only be indiscreet, but we shall excite ourselves to anger. The tongue kindles. See what folly it is to be angry against God for His providences. Do we know what God is doing? Does not God know all things? Can He not relieve? And will He not relieve at the proper time and in the proper manner? See what a sin it is: that great, black sin of ingratitude. Has not every good gift enjoyed by us come from Him? What led Him to the bestowment of those gifts? Was not the motive wholly in Him? Does He ever change? Is He not the same? Whatsoever, therefore, comes from Him must be good. It is well to regulate our lives by the great precept, Swift to hear, slow to speak, slow to wrath, because of the injurious effect upon others of a failure to be guided thereby. Our circle of relatives and friends know how quick to advance opinions are those who are either ignorant or half-taught. If they discover that we are impatient of the speech of others, are unwilling to hear what may be said upon the other side, they will perceive in us an unchristian lack of charity for others as well as the absence of that modesty which always accompanies wisdom. If they find that we have an offhand opinion upon all the gravest questions which concern God and man, upon the most mysterious problems of the universe, they will lose respect for our utterances, and our influence over them for good will depart. If we are not slow to anger, it will exhibit such a want of self-control as will deprive us of the power of governing others. (C. F. Deems, D. D.)
Advice to talkers
The Rev. Mr. Burridge being visited by a very loquacious young lady, who engrossed all the conversation of the interview with small-talk concerning herself, when she arose to retire, he said, Madam, before you withdraw, I have one piece of advice to give you; and that is, when you go into company again, after you have talked half an hour without intermission, I recommend it to you to stop a while, and see if any other of the company has anything to say.
The hearing of the Word
1. Be swift to hear–swift, that is, ready, eager. To hear–what? Not everything, assuredly. There is much that is profane, impure, erroneous, frivolous, unprofitable. We cannot be too slow to hear, speaking of this description. The reference here is evidently to the Word of truth, mentioned immediately before as that by which God had begotten the believers, who are addressed as a kind of first-fruits of His creatures. That James had it in view throughout is clear from the latter part of the 21st verse. All who would know What is required of them as Gods children, and would be fitted for the doing of their Heavenly Fathers will, must come into close contact with the sacred Scriptures. The secret of getting good from the study of the Word is this swift hearing. But there is a special reference in the expression to the preaching of the gospel by the lips of those entrusted with the ministry of reconciliation. We are to be swift to hear. That implies very obviously that we are to seize all opportunities of hearing. We are to rejoice when it is said unto us, Let us go into the house of the Lord. Not less does it imply fixed attention in hearing. We may be where the gospel is preached, there frequently, systematically, and yet have our ears closed against the entrance of truth, so as to profit no more than if we were absent.
2. Slow to speak. The one is intimately connected with the other. What stands most in the way of many being ready to hear? What but their being so ready to speak. They have little time or taste for receiving instruction–they think themselves so well qualified for giving it. We are not forbidden to speak altogether; indeed, the very opposite is here implied, for what is enjoined is to be slow to do it, not to abstain from doing it entirely. To open our lips is often an imperative duty. We are to reprove evil-doers at fitting seasons, and in a right spirit. We are to instruct the ignorant and the erring as God gives us the opportunity. But even when we are in the path of duty we are to be slow to speak. We are to weigh the matter well, and proceed calmly, thoughtfully, deliberately. We are to guard against all rash, reckless judgments, and to be very sure of our ground before we pronounce on the characters or the conduct of others. When constrained to break silence we should do it, not under some sudden impulse, or in a random way, but from conviction and with deliberation.
3. Slow to wrath. While being swift to hear is a powerful means of sustaining the Christian life, being swift to speak is fitted to inflame corruption and stir up unholy passions. There is a place for wrath, and that is here intimated, for you observe it is not wholly forbidden. We are only to be slow to it, not speedy, not hasty. This last injunction is enforced by a weighty consideration (verse 20), For the wrath of man worketh not the righteousness of God. The wrath of man–literally wrath of man, any such wrath, whatever the extent to which it goes, or whatever the circumstances in which it appears. By the righteousness of God we are to understand that which belongs to and is distinctive of His kingdom, that which He requires in all the subjects of it, and calls them to strive after, both in themselves and others. Such a passionate, angry spirit does not further His cause, it promotes not, it works not out, those holy ends for which the Church exists and souls are brought into its fellowship. It kindler the flame of controversy, and divides the friends of truth instead of subduing its enemies. It thus puts obstacles in the way of Gods cause and glory. (J. Adam.)
The pure Word in the foul plot
The synagogue, not the temple, of the Jews was the model on which the primitive Churches were constructed. And in the synagogue the function of teaching was not confined to any one order or caste. Any intelligent and devout man might be called upon, by the ruler of the synagogue, to address an exhortation to the people. And in the primitive Churches any member who had a gift might exercise his gift, whether it were native to him or miraculous, for the benefit of the congregation. St. James wrote to the Jews of the Dispersion, to men who, though they were Christians, were also Jews; to men, therefore, in whom the habits formed in the synagogue would be familiar and dear. Probably many of them were too eager to hear their own voices, and too reluctant to listen to others. Nor are we so docile, so meek, that we can afford to put aside the exhortation as though it had no warning for us. But the exhortation is introduced by the word wherefore–a word which refers us to the previous clause of the letter, or to some phrase in it, for an answer to the question, What is it that every man is to be swift to hear? It is the Word of truth. If we owe, as we do, every access of spiritual energy to a clearer and larger perception of Gods will as revealed in His Word, should we not gladly take some pains to enlarge our knowledge of that Word, to lay hold with a firmer grasp of the truths we already know? But if we would be swift to hear, we must be slow to speak. Those whose tongues run fast have but dull ears, and are apt to lose the benefit of eves the little to which they listen. Of this general fact, that he who would be quick to hear must be in no hurry to speak, St. James makes a particular application which may not at once commend itself to our judgment. For as it is the Word of truth that he would have us eager to hear, so also, I suppose, it is the same Word that he would have us slow to utter. But is it not our duty to speak the truth by which we ourselves have been renewed? Well, yes, if we are strong enough and wise enough to speak it wisely, and without injury to ourselves and others. But a man may speak, and yet not be swift or eager to speak. And a wise man will be very sure that he knows before be speaks, and so knows his theme as to be able to teach others. Nor does it follow that, because you utter no audible words in church, that you therefore say nothing. You may sit composed in an attitude of decent or devout attention while the minister of the Church tries to open up some word of truth, and yet all the while you may be saying in your hearts, How am I to meet that bill? or For whom shall I vote? and how will the election go? or, I wonder whether I shall meet So-and-so after service? or, I wonder how the servants, or the baby, are getting on at home? So far it is easy to trace the meaning and connection of St. Jamess words. But when he goes on to add, , slow to wrath, we naturally ask if quick speech is in any way connected with quick anger. And we have hardly asked the question before we see the answer to it. Hasty speech is a sign of a hasty spirit. And surely he is speaking plain good sense when he warns us that mans wrath worketh not Gods righteousness, that our anger can in no way contribute to the formation or the cultivation of a righteous character, whether in ourselves or in our neighbours. While contending for the righteousness of God, we may become unrighteous by giving way to wrath, and cause our brother to lose his righteousness by provoking him to wrath. We do become unloving, and therefore unrighteous, when we contend with one another, even for a good cause, in these evil heats of passion. Such heats of passion in no way contribute to the culture of the soul. They are bad husbandry. They breed only a foul and rank growth which quickly overruns and impoverishes the soil, and amid which no herb of grace, no plant of righteousness, will thrive. If we are wise husbandmen, if we aim at that perfection of character which the apostle holds to be our chief good, we shall clear the soil of these evil growths; we shall cut them down and burn them up, and so make room for the implantation of that Word of truth which brings forth the peaceable fruits of righteousness. (S. Cox, D. D.)
The great talker artificially deaf
The talking man makes himself artificially deaf, being like a man in the steeple when the bells ring. (J. Taylor, D. D.)
Needful to learn silence
A very talkative youth came to Socrates to study oratory. The philosopher charged him double price, stating as a reason that he must teach the youth two sciences; how to hold his tongue, and how to speak.
Swift to hear, slow to speak
Swift accords high praise to Stella (Mrs. Johnson) for the fact that she never interrupted any person who spoke. She listened to all that was said, and had never the least absence or distraction of thought. (On the Death of Mrs. Johnson.)
A good listener
One of Dean Swifts most appreciative correspondents, Lady Betty Brownlowe, begging leave to be present at his proposed meeting at Cashel with the Archbishop, expresses her certainty that you would allow me to be a good listener, for I assure you I have too great a desire to be informed and improved to occasion any interruption in your conversation, except when I find you purposely let yourself down to such capacities as mine, with an intention, as I suppose, to give us the pleasure of babbling. (Letters, May 19, 1735.)
The wrath of man
Bad temper
It is a common saying that every one has a temper but a fool. Certainly he who sees wrong done without feeling angry must be either a fool or a knave. The capability of anger is one of our most valuable endowments. Anger, to use Lockes words, is an uneasiness or discomposure of the mind which springs up when injury has been done to ourselves or to others; and its purpose is to stimulate us to a remedial course. The protective power of this passion is very great. It is a moral power which tends to repair the inequality of physical power, and to approximate the strong and the weak towards the same level. But, however useful and necessary, the passion of anger becomes very dangerous when it is not criticised and controlled by reason. When we yield without reflection, anger degenerates into bad temper–into what our text calls the wrath of man.
1. Reflection may show us that we have no right to be angry at all. Wrath is only righteous when applied to moral wrong. St. Chrysostom truly says, Anger is a sort of sting implanted in us, that we might therewith attack the devil, and not one another. In this matter, as in all others, Christ should be our example. How often must He have been grieved, disappointed, and vexed at the unsympathetic conduct of His disciples. Yet He was never angry with them. His anger was exhibited only against the mischievous cant of the Pharisees and Scribes.
2. Reflection may show that, though we may have cause for anger, yet our anger is excessive. There are persons who are almost always out of temper, who will get in a rage at anything, or even at nothing. They are more enraged at the thwarting of their smallest whim, than at the most flagrant act of injustice inflicted upon any one else. All such excessive manifestations of anger may be cured by thought. For our anger spontaneously subsides, when we become convinced that there is no real ground for it.
3. Reflection may show that though the feeling of anger is unavoidable, and though its manifestation would be legitimate, it will be better for us, under the circumstances, not to show it. The finest illustration of this will be familiar, no doubt, to many of you. It occurs in Victor Hugos most celebrated novel, and it deserves to be written in letters of gold. You remember how Jean Valjean, who had been known to himself and others for the last nineteen years as No. 5623, and who has at last been dismissed from the galleys on a ticket-of-leave–you remember bow he walks wearily along in the dust and heat, how he is turned out of the various inns, repulsed from every door, and even chased from an empty dog-kennel into which he has crawled for shelter. He wanders on again, saying despairingly to himself, I am not even a dog. By and by he comes to the house of the good old Bishop Myriel. He knocks and enters, and tells his story. The bishop, to the great discomposure of his house-keeper and the utter bewilderment of Valjean, orders a bedroom to be prepared for him, and invites him in the meantime to take a seat at the supper-table. After supper, the bishop conducts him to his room, and the poor man lies down and falls asleep. In the middle of the night he wakes and begins to think; and the result of his thinking is, that he will get up and make elf with the silver dishes which he had seen on the table the previous evening. He does so, but is soon captured by the police and brought back. The bishop dismisses the gendarmes, pretending that he had made the man a present of the silver, and asking him why he had not taken the candlesticks as well. When they were left alone together, he says to the astonished thief, Jean Valjean, my brother, never forget you have promised to employ this silver which I have given you in becoming an honest man. You belong no more to evil, but to good. I have bought your soul. I reclaim it from black thoughts and the spirit of perdition, and I give it to God. You know the result. From that day Valjean was a changed man. He became one of the noblest characters in the whole range of the worlds fiction. Fiction? Yes; but fiction that is true to fact. Cases will sometimes arise when, by restraining an anger perfectly legitimate and withholding a punishment perfectly merited, we may save a soul from death.
4. Reflection may show us that though the feeling of anger was legitimate, and though it was right and desirable to manifest it, yet the feeling has lasted long enough and may now be dismissed. Anger resteth, says the author of Ecclesiastes, in the bosom of fools. It arises in the bosom of wise men, but it remains only in the bosom of fools. If we treat men according to the first promptings of anger, we shall almost always do them wrong. It is most important that we should pause and reflect, whenever we have it in our power to inflict punishment. Plato on one occasion, being highly incensed against a servant, asked a friend to chastise him, excusing himself from doing it on the ground that he was in anger. Carillus, a Lacedemonian, said to a slave who had been insolent to him, If I were not in a great rage I would cause thee to be put to death. We may then lay it down as a general rule that the more eager we are to inflict immediate punishment, the more necessary it is for us, if we would avoid sin, to pause and reflect. So far I have been endeavouring to show that bad temper–i.e., the thoughtless yielding to the first promptings of anger–is wrong. Now let me point out that it is also impolitic. It is our interest, as a rule, apart altogether from moral considerations, to keep our anger under the control of our reason. An exhibition of bad temper is the very last thing in the world by which to get ones self better treated. Everybody is pleased to meet, and glad to serve, the good tempered man; but as for the bad-tempered man, people are perfectly satisfied if they can only manage to keep out of his way. The bad policy of ill temper was very neatly pointed out by Queen Elizabeth. There was a certain hot-tempered courtier on whom her Majesty had not yet bestowed the promotion which she had promised. Meeting him one day, she asked him, What does a man think of when he thinks of nothing? He thinks, madam, of a womans promise, was the reply. Well, said the queen, walking away, I must not confute you. Anger makes men witty, but it keeps them poor. But once more, bad temper is exceedingly unbecoming. In this respect it may be distinguished from anger. As I pointed out before, legitimate manifestations of anger are impressive and awe inspiring–so much so, that they frequently enable the weak to offer a successful resistance to the injuries with which they are threatened by the strong. But the person who is, as we say, in a temper–that is, in a bad temper–always appears ridiculous. Jeremy Taylorsays–It makes the voice horrid, the eyes cruel, the face pale or fiery, the gait fierce, the speech clamorous and loud, and the whole body monstrous, deformed, and contemptible. I am sure that those who are at all particular about their personal appearance, might be cured for ever of their bad temper, if only they could be induced, during some violent paroxysm, to gaze into a looking-glass. They would receive a shock that would make them changed characters for the rest of their lives. But permit me to add one warning. I have spoken strongly. I believe that there is nothing more contemptible, and few things more mischievous, than bad temper. But though I would have you very strict and inexorable in judging yourselves, I would have you very gentle and lenient in judging others. Take care lest you mistake for bad temper what is only the involuntary manifestation of physical pain. An invalid once told me that her nearest approach to comfort consisted in being only a little uncomfortable. Now this chronic presence of pain should cover a multitude of seeming sins. If, then, you are uncertain whether any ones hastiness of speech and manner be ill temper or not, whether it be the expression of a bad state of the heart or only a bad state of health, give them the benefit of the doubt–deal very gently with them, I beseech you, for Christs sake. (A. W. Momerie, M. A.)
The anger of man
1. From the context. The worst thing that we can bring to a religious controversy is anger. The context speaketh of anger occasioned by differences about the word. Usually no affections are so outrageous aa those which are engaged in the quarrel of religion, for then that which should bridle the passion is made the fuel of it, and that which should restrain undue heats and excesses engageth them. However, this should not be. Christianity, of all religions, is the meekest and most humble.
2. Worketh not the righteousness. Anger is not to be trusted; it is not so just and righteous as it seems to be. Anger, like a cloud, blinds the mind, and then tyrannises over it. When you are under the power of a passion, you have just cause to suspect all your apprehensions; you are apt to mistake others, and to mistake your own spirits. Passion is blind, and cannot judge; it is furious, and hath no leisure to debate and consider.
3. From that anger of man and righteousness of God. Note the opposition, for there is an emphasis in those two words man and God. The point is, that a wrathful spirit is a spirit most unsuitable to God. God being the God of peace, requireth a quiet and composed spirit. Wrathful men are most unfit either to act grace or to receive grace.
4. The last note is more general, from the whole verse: that mans anger is usually evil and unrighteous. I shall therefore endeavour two things briefly–
1. Show you what anger is sinful.
2. How sinful, and how great an evil it is.
First, to state the matter, that it-is necessary, for all anger is not sinful; one sort of it falleth under a concession, another under a command, another under the just reproofs of the Word.
(1) There are some indeliberable motions, which Jerome calleth propassions, sudden and irresistible alterations, which are the infelicities of nature, not the sins; tolerable in themselves, if rightly stinted (Eph 4:26). He alloweth what is natural, forbiddeth what is sinful.
(2) There is a necessary holy anger, which is the whetstone of fortitude and 2Pe 2:7; Mar 3:5; Exo 11:8).
(a) The principle must be right. Gods interests and ours are often twisted, and many times self interposeth the more plausibly because it is varnished with a show of religion; and we are more apt to storm at indignities and affronts offered to ourselves rather than to God.
(b) It must have a right object: the heat of indignation must be against the crime, rather than against the person: good anger is always accompanied with grief; it prompteth us to pity and pray for the party offending.
(c) The manner must be right. See that you be not tempted to any indecency and unhandsomeness of expression.
(3) There is a sinful anger when it is either–
(a) Hasty and indeliberate. Rash and sudden motions are never without sin.
(b) Immoderate, when it exceedeth the merits of the cause, as being too much, or kept too long.
(c) Causeless, without a sufficient ground (Mat 5:22).
(d) Such as is without a good end. The end of all anger must be the correction of offences, not the execration of our own malice.
Secondly, how sinful it is.
1. Nothing more makes room for Satan (Eph 4:26-27).
2. It much wounds your own peace.
3. It disparages Christianity. (T. Manton.)
The secret of calmness
It is said of the Rev. Mr. Clarke, of Chesham Bets, that when one observed to him there was a good deal in a persons natural disposition, he made this answer: Natural disposition! Why, I am naturally as irritable as any; but when I find anger, or passion, or any other evil temper arise in my mind, immediately I go to my Redeemer, and, confessing my sins, I give myself up to be managed by Him. This is the way that I have taken to get the mastery of my passions. (K. Arvine.)
Specifics against wrath
Let us see what alleviations and remedies go to the healing of this Satans vice of anger. The masters in the spiritual life give us recommendations like these: First, do not listen to tale-bearers. Tale-bearers go about with a lighted torch, not to set our houses on fire, but our hearts. Our hearts are weak, and easily misled; and the story of a tale-bearer is like dropping a hot coal on it. Then he goes away to the next door, but he leaves us in gloom; and, if we are wise men, we will say to him the next time he comes, You put me in a passion by your last visit. I have since sprung out at my friend, my minister, my church. I have been a fool, and I have repented of my folly all these days. It is better to throw a firebrand into a mans house than into his heart. If anything makes you angry, truth, and goodness, and love are lost. Another specific for the angry man is this: Have a low opinion of yourself. If you have a true opinion of yourself, you will not easily be made angry at what is said about you. Think how unworthy you are, how few talents you have; and so, when any one tells you, you have no talents, no ability, no wisdom, you will say to him, Man, I have said that on my knees this morning; that is nothing new. It is the proud man, the self-conceited man, who is easily made angry; so cultivate a low opinion of yourself, if you would avoid this sin. Thirdly, have a picture before your minds eye of a meek, and peaceful, and loving soul. Dante made Mary appear as the pattern of some sweet grace in every cornice on the sanctifying mount. Give Mary her place in your panorama of meekness, but have her Son always first. He it was who endured such contradiction of sinners, and it is contradiction that rouses us. Have these sweet, inspiring visions ever before you to raise your hearts. Drink in the sweet visions of peace and the Peacemaker. Lastly, use some means of mortifying your anger daily. So says Jeremy Taylor, from whom I have borrowed nearly all my sermon. If a man does not do this, his heart will every day be a misery, and his house a den of wild beasts. (A. Whyte
D. D.)
For the wrath of man worketh not the righteousness of God
Wrath works not the righteousness of God
It must be quite clear to any one who examines into the gospel of Christ as a cause or principle of action, that a meek and quiet spirit should be at once the distinguishing ornament and characteristic of believers. St. James lays down as principles that the unchanging God is the Giver of every good gift; and that it is by an exercise of His omnipotent will that He has begotten His spiritual children with the Word of truth. This appears to me, I say, an irrefutable argument I If we admit the premisses–that we are Gods children, begotten again in Jesus Christ to a lively hope by the Word of His grace; and that, as children partake of the same nature with their parent, so we are made partakers of the Divine nature, which is holiness, then we are bound to admit the conclusion that it is our leading duty to seek to work out the righteousness of God! And, farther, that if the wrath of man worketh not that righteousness, we are bound to eschew it, and then to cultivate that meek and quiet spirit which is according to the mind of Christ. And now consider with me the great object of our vocation propounded in the text. That object is to work out the righteousness of God. How holy a privilege is here held up for the exercise of Christians! How worthy an object for the greatest efforts of the greatest mind! I am desirous now to lead your minds to consider the reverse of the apostles negative assertion, and to point out to you that if wrath does not work out the righteousness of God, what it is that does. Hear what St. John says upon this point, Let no man deceive you: He that doth righteousness is righteous, even as He (i.e., God)
is righteous; Whosoever doeth not righteousness is not of God, neither he that loveth not his brother; this exactly accords with the doctrine of St. James, Be ye doers of the Word and not hearers only. Whence it appears that an identity of will between God and man produces an identity of effect. An identity, that is, not in the perfectness of the righteousness, nor of the amount of it, but in the general tone of mind and action, so that the converted man seeks no longer as his main object the fulfilment of selfishness and carnal desires, but rather the righteousness of God. If you have felt your spirits stirred within you, and yourselves deeply moved–
1. In the reception of Gods revelation;
2. In feeling that revelation as a reality, not merely believing it as a theory; and–
3. In acting upon it as an unfailing rule of life; then I conceive that you may without presumption apply the comforting promises of the gospel to your own souls, and trust in humility that Gods Spirit within you is working Gods righteousness by you. (Bp. Mackenzie.)
The effect of mans wrath in the agitation of religious controversies
I. You ARE ALL AWARE OF THERE BEING MUCH WRATHFUL CONTROVERSY ON THE PART OF MEN RELATIVE TO THE GOSPEL OF JESUS CHRIST, wherein the righteousness of God is said by the apostle to be revealed from faith to faith. Is there no danger, we ask, amid the acerbities of such a thickening warfare, that men should lose sight of the mildness and the mercy that lay in that embassy of peace by which it had been stirred? Surely the noise that arises from the wars and the wranglings of earth, falls differently upon the hearing to that sweetest music which descended from the canopy that is over our heads, and which accompanied the declaration of good-will to us in heaven. And so, altogether, that theology which shines immediate from his Bible on the heart of the unlettered peasant, may come with altered expression and effect on the mind of the scholastic, after it has been transmuted into the theology of the portly and polemic folio. The Sun of Righteousness may shed a mild and beauteous lustre upon the one, which to the eye of the other is obscured in the turbulence of rolling vapours, in the lurid clouds of an angry and unsettled sky. When God beseeches us to be reconciled to Him in Christ Jesus, there is placed before the mind one object of contemplation. When man steps forward, and, in the pride or intolerance of orthodoxy, denounces the fury of an incensed God on all who put not faith in the merits and the mediation of His Son, there is placed before the mind another and a distinct object of contemplation. And just in proportion to the varieties of dogmatism or debate will the mind shift and fluctuate from one contemplation to another. It is thus that the native character of Heavens embassy may at length be shrouded in subtle but most effectual disguise from the souls of men; and the whole spirit and design of its munificent Sovereign be wholly misconceived by His sinful yet much-loved children. We interpret the Deity by the hard and imperious scowl which sits on the countenance of angry theologians; and in the strife and clamour of their fierce animosities, we forget the aspect of Him who is upon the throne, the bland and benignant aspect of that God who waiteth to be gracious. And, though not strictly under our present head of discourse, there is one observation more which we feel it of importance to make ere we pass on to the next division of our subject. Apart from the transforming effect of human wrath to give another hue as it were to the complexion of the Godhead, and another expression than that of its own native kindness to the message which has proceeded from Him, there is a distinct operation in the mind of an inquirer after religious truth which is altogether worthy of being adverted to. When the controversialist makes an angry demand upon us for our belief in some one of his positions, why, that position may be the offered and the gratuitous mercy of God in heaven, and yet the whole charm of such a proposal may be dissipated, just through that tone and temper of intolerance in which it is expounded to us upon earth. We are aware, all the time, that the truth, as it is in Jesus, must be sustained by argument–that this is one of the offices of the Church militant upon earth, whose part it is to silence gainsayers; and not only to contend, but to contend earnestly, for the faith which was delivered unto the saints. Yet it is not in the clangour of arms, or in the shouts of victory, or in the heat and hurry even of most successful gladiatorship–it is not thus that this overture of peace and pardon from heaven falls with efficacy upon the sinners ear. It is not so much in the act of intellectually proving the truth of the doctrine, as in the act of proceeding upon its truth, when we affectionately urge the sinner to make it the stepping-stone of his return unto God–it is then most generally that it becomes manifest unto his conscience, and that he receives in love that which in the spirit of love and kindness has been offered to him.
II. I shall now consider THE EFFECT OF MANS WRATH, WHEN INTERPOSED BETWEEN A RIGHT AND A WRONG DENOMINATION OF CHRISTIANITY. It can require no very deep insight into our nature to perceive, that when there is proud or angry intolerance on the side of truth, it must call forth the reaction of a sullen and determined obstinacy on the side of error. Men will submit to be reasoned out of an opinion, and more especially when treated with respect and kindness. But they will not submit to be cavalierly driven out of it. There is a revolt in the human spirit against contempt and contumely, insomuch that the soundest cause is sure to suffer from the help of such auxiliaries. Nevertheless, it is the part of man, both to adopt and to advocate the truth, lifting his zealous testimony in its favour. Yet there is surely a way of doing this in the spirit of charity; and while strenuous, while even uncompromising in the argument, it is possible surely to observe all the amenities of gentleness and good-will in these battles of the faith. For example, it is not wrong to feel either the strength or the importance of our cause, when we plead the Godhead of the Saviour. Yet with all these reasons for holding ourselves to be intellectually right upon this question, there is not one reason why the wrath of man should be permitted to mingle in the controversy. This, whenever it is admitted, operates not as an ingredient of strength, but as an ingredient of weakness. Let Truth be shrined in argument–for this is its appropriate glory. And it is a sore disparagement inflicted upon it by the hand of vindictive theologians, when, instead of this, it is shrined in anathema, or brandished as a weapon of dread and of destruction over the heads of all who are compelled to do it homage. Truth will be indebted for her best victories, not to the overthrow of Heresy discomfited on the field of argument, but to the surrender of Heresy disarmed of that in which her strength and her stability lie–of her passionate, because provoked, wilfulness. Charity will do what reason cannot do. It will take that which letteth out of the way–even that wrath of man, which worketh neither the truth nor the righteousness of God. (T. Chalmers, D. D.)
The equable temper
Let not external circumstances regulate your demeanour. But let them be governed by your strong will acting under a sense of what is right. Your temper will then be equable as it should be. Just look at the plants. One of their most mysterious properties is that of regulating their temperature. The twigs of the tree are not frozen through in winter, neither does their temperature mount up in summer in proportion to the external heat. Their vitality protects them equally from both extremes. And when you are yielding too much to mere external influences just think of this. (Scientific Illustrations and Symbols.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. Swift to hear] Talk little and work much, is a rabbinical adage.-Pirkey Aboth, cap. i. 15.
The righteous speak little, and do much; the wicked speak much, and do nothing.-Bava Metzia, fol. 87.
The son of Sirach says, cap. v. 11: , . “Be swift to hear, and with deep consideration give answer.”
Slow to wrath] “There are four kinds of dispositions,” says the Midrash hanaalam, cap. v. 11: “First, Those who are easily incensed, and easily pacified; these gain on one hand, and lose on the other. Secondly, Those who are not easily incensed, but are difficult to be appeased; these lose on the one hand, and gain on the other. Thirdly, Those who are difficult to be incensed, and are easily appeased; these are the good. Fourthly, Those who are easily angered, and difficult to be appeased; these are the wicked.”
Those who are hasty in speech are generally of a peevish or angry disposition. A person who is careful to consider what he says, is not likely to be soon angry.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Let every man be swift to hear; prompt and ready to hear God speaking in
the word of truth, before mentioned.
Slow to speak; either silently and submissively hear the word, or speak not rashly and precipitately of the things of faith, but be well furnished yourselves with spiritual knowledge, ere you take upon you to teach others.
Slow to wrath; either, be not angry at the word, or the dispensers of it, though it come close to your consciences, and discover your secret sins; the word is salt, do not quarrel if it make your sores smart, being it will keep them from festering: or, be not angrily prejudiced against those that dissent from you.
For the wrath of man: that anger which is merely human, and generally sinful, inordinate passion and carnal zeal.
Worketh not the righteousness of God; will not accomplish the ends of the word in you, viz. to work that righteousness which in the word God prescribes you. But here is withal a meiosis in the words, less being spoken than is intended; it is implied therefore, that the wrath of man hinders the operation of the word, and disposeth to that unrighteousness which is forbidden by it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Whereforeas your evil isof yourselves, but your good from God. However, the oldestmanuscripts and versions read thus: “YEKNOW IT (so Eph 5:5;Heb 12:17), my beloved brethren;BUT (consequently) letevery man be swift to hear,” that is, docile in receiving “theword of truth” (Jas 1:18;Jas 1:21). The true method ofhearing is treated in Jas 1:21-27;Jas 2:1-26.
slow to speak (Pro 10:19;Pro 17:27; Pro 17:28;Ecc 5:2). A good way of escapingone kind of temptation arising from ourselves (Jas1:13). Slow to speak authoritatively as a master or teacher ofothers (compare Jas 3:1): acommon Jewish fault: slow also to speak such hasty things of God, asin Jas 1:13. Two ears are givento us, the rabbis observe, but only one tongue: the ears are open andexposed, whereas the tongue is walled in behind the teeth.
slow to wrath (Jas 3:13;Jas 3:14; Jas 4:5).Slow in becoming heated by debate: another Jewish fault (Ro2:8), to which much speaking tends. TITTMANNthinks not so much “wrath” is meant, as an indignantfeeling of fretfulness under the calamities to which the wholeof human life is exposed; this accords with the “diverstemptations” in Jas 1:2.Hastiness of temper hinders hearing God’s word; so Naaman, 2Ki 5:11;Luk 4:28.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore, my beloved brethren,…. Since the Gospel, the word of truth, is the means and instrument which God makes use of in regeneration, and in forming people for himself:
let every man be swift to hear; not anything; not idle and unprofitable talk, or filthy and corrupt communication; but wholesome advice, good instructions, and the gracious experiences of the saints, and, above all, the word of God; to the hearing of which men should fly, as doves to their windows; should make haste, and be early in their attendance on it, as well, as constant; and receive it with all readiness, and with a sort of greediness of mind, that their souls may be profited, and God may be glorified: the phrase is Jewish; things easy and smooth, a man is , “swift to hear them l: slow to speak”; against what is heard, without thoroughly weighing and considering what is said; and this may regard silence under hearing the word, and is also a rule to be observed in private conversation: or the sense may be, be content to be hearers of the word, and not forward to be preachers of it; and if called to that work, think before you speak, meditate on the word, and study to be approved to God and men. Silence is not only highly commended by the Pythagoreans, among whom it was enjoined their disciples five years m; but also by the Jews: they say, nothing is better for the body than silence; that if a word is worth one shekel, silence is worth two, or worth a precious stone; that it is the spice of speech, and the chief of all spices; that it is the hedge of wisdom; hence it is the advice of Shammai; “say little, and do much” n: and they cry up, as a very excellent precept, “be silent, and hear”; and as containing more than persons are aware of o:
slow to wrath; in hearing; when admonitions and reproofs are given, sin is exposed, and vice corrected, and the distinguishing doctrines of grace, are preached; which are apt to fill natural men with wrath, and which must greatly hinder the usefulness of the word; see Lu 4:28. This is omitted in the Ethiopic version.
l Gloss. in T. Bab. Megilla, fol. 21. 1. m Alex. ab Alex. Genial. Dier. l. 2. c. 25. n Pirke Abot, c. 1. sect. 15. 17. & 3. 13. T. Bab. Megilla. fol. 18. 1. Vajikra Rabba, sect. 16. fol. 158. 3. Midrash Kohelet, fol. 71. 1. o Philo Zuis Rer. Divin. Haeres. p. 482. Vid. T. Bab. Sanhedrin, fol. 7. 1.
Fuente: John Gill’s Exposition of the Entire Bible
| On Suppressing Corrupt Affections; The Duty of Hearers; Practical Religion. | A. D. 61. |
19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: 20 For the wrath of man worketh not the righteousness of God. 21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. 22 But be ye doers of the word, and not hearers only, deceiving your own selves. 23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. 25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain. 27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
In this part of the chapter we are required,
I. To restrain the workings of passion. This lesson we should learn under afflictions; and this we shall learn if we are indeed begotten again by the word of truth. For thus the connection stands–An angry and hasty spirit is soon provoked to ill things by afflictions, and errors and ill opinions become prevalent through the workings of our own vile and vain affections; but the renewing grace of God and the word of the gospel teach us to subdue these: Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath, v. 19. This may refer, 1. To the word of truth spoken of in the verse foregoing. And so we may observe, It is our duty rather to hear God’s word, and apply our minds to understand it, than to speak according to our own fancies or the opinions of men, and to run into heat and passion thereupon. Let not such errors as that of God’s being the occasion of men’s sin ever be hastily, much less angrily, mentioned by you (and so as to other errors); but be ready to hear and consider what God’s word teaches in all such cases. 2. This may be applied to the afflictions and temptations spoken of in the beginning of the chapter. And then we may observe, It is our duty rather to hear how God explains his providences, and what he designs by the, than to say as David did in his haste, I am cut off; or as Jonah did in his passion, I do well to be angry. Instead of censuring God under our trials, let us open our ears and hearts to hear what he will say to us. 3. This may be understood as referring to the disputes and differences that Christians, in those times of trial, were running into among themselves: and so this part of the chapter may be considered without any connection with what goes before. Here we may observe that, whenever matters of difference arise among Christians, each side should be willing to hear the other. People are often stiff in their own opinions because they are not willing to hear what others have to offer against them: whereas we should be swift to hear reason and truth on all sides, and be slow to speak any thing that should prevent this: and, when we do speak, there should be nothing of wrath; for a soft answer turneth away wrath. As this epistle is designed to correct a variety of disorders that existed among Christians, these words, swift to hear, slow to speak, slow to wrath, may be very well interpreted according to this last explication. And we may further observe from them that, if men would govern their tongues, they must govern their passions. When Moses’s spirit was provoked, he spoke unadvisedly with his lips. If we would be slow to speak, we must be slow to wrath.
II. A very good reason is given for suppressing: For the wrath of man worketh not the righteousness of God, v. 20. It is as if the apostle had said, “Whereas men often pretend zeal for God and his glory, in their heat and passion, let them know that God needs not the passions of any man; his cause is better served by mildness and meekness than by wrath and fury.” Solomon says, The words of the wise are heard in quiet, more than the cry of him that ruleth among fools, Eccl. ix. 17. Dr. Manton here says of some assemblies, “That if we were as swift to hear as we are ready to speak there would be less of wrath, and more of profit, in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, Hear me! hear me! the father modestly replied, Nec ego te, nec tu me, sed ambo audiamus apostolum–Neither let me hear thee, nor do thou hear me, but let us both hear the apostle.” The worst thing we can bring to a religious controversy is anger. This, however it may pretend to be raised by a concern for what is just and right, is not to be trusted. Wrath is a human thing, and the wrath of man stands opposed to the righteousness of God. Those who pretend to serve the cause of God hereby show that they are acquainted neither with God or his cause. This passion must especially be watched against when we are hearing the word of God. See 1Pe 2:1; 1Pe 2:2.
III. We are called upon to suppress other corrupt affections, as well as rash anger: Lay aside all filthiness and superfluity of naughtiness, v. 21. The word here translated filthiness signifies those lusts which have the greatest turpitude and sensuality in them; and the words rendered superfluity of naughtiness may be understood of the overflowings of malice or any other spiritual wickednesses. Hereby we are taught, as Christians, to watch against, and lay aside, not only those more gross and fleshly dispositions and affections which denominate a person filthy, but all the disorders of a corrupt heart, which would prejudice it against the word and ways of God. Observe, 1. Sin is a defiling thing; it is called filthiness itself. 2. There is abundance of that which is evil in us, to be watched against; there is superfluity of naughtiness. 3. It is not enough to restrain evil affections, but they must be cast from us, or laid apart. Isa. xxx. 22, Thou shalt cast them away as a menstruous cloth; thou shalt say, Get you hence. 4. This must extend not only to outward sins, and greater abominations, but to all sin of thought and affection as well as speech and practice; pasan rhyparian—all filthiness, every thing that is corrupt and sinful. 5. Observe, from the foregoing parts of this chapter, the laying aside of all filthiness is what a time of temptation and affliction calls for, and is necessary to the avoiding of error, and the right receiving and improving of the word of truth: for,
IV. We are here fully, though briefly, instructed concerning hearing the word of God.
1. We are required to prepare ourselves for it (v. 21), to get rid of every corrupt affection and of every prejudice and prepossession, and to lay aside those sins which pervert the judgment and blind the mind. All the filthiness and superfluity of naughtiness, before explained, must, in an especial manner, be subdued and cast off, by all such as attend on the word of the gospel.
2. We are directed how to hear it: Receive with meekness the engrafted word, which is able to save your souls. (1.) In hearing the word of God, we are to receive it–assent to the truths of it–consent to the laws of it; receive it as the stock does the graft; so as that the fruit which is produced may be, not according to the nature of the sour stock, but according to the nature of that word of the gospel which is engrafted into our souls. (2.) We must therefore yield ourselves to the word of God, with most submissive, humble, and tractable tempers: this is to receive it with meekness. Being willing to hear of our faults, and taking it not only patiently, but thankfully, desiring also to be molded and formed by the doctrines and precepts of the gospel. (3.) In all our hearing we should aim at the salvation of our souls. It is the design of the word of God to make us wise to salvation; and those who propose any meaner or lower ends to themselves in attending upon it dishonour the gospel and disappoint their souls. We should come to the word of God (both to read it and hear it), as those who know it is the power of God unto salvation to every one that believeth, Rom. i. 16.
3. We are taught what is to be done after hearing (v. 22): But be you doers of the word, and not hearers only, deceiving your own selves. Observe here, (1.) Hearing is in order to doing; the most attentive and the most frequent hearing of the word of God will not avail us, unless we be also doers of it. If we were to hear a sermon every day of the week, and an angel from heaven were the preacher, yet, if we rested in bare hearing, it would never bring us to heaven. Therefore the apostle insists much upon it (and, without doubt, it is indispensably necessary) that we practice what we hear. “There must be inward practice by meditation, and outward practice in true obedience.” Baxter. It is not enough to remember what we hear, and to be able to repeat it, and to give testimony to it, and commend it, and write it, and preserve what we have written; that which all this is in order to, and which crowns the rest, is that we be doers of the word. Observe, (2.) Bare hearers are self-deceivers; the original word, paralogizomenoi, signifies men’s arguing sophistically to themselves; their reasoning is manifestly deceitful and false when they would make one part of their work discharge them from the obligation they lie under to another, or persuade themselves that filling their heads with notions is sufficient, though their hearts be empty of good affections and resolutions, and their lives fruitless of good works. Self-deceit will be found the worst deceit at last.
4. The apostle shows what is the proper use of the word of God, who they are that do not use it as they ought, and who they are that do make a right use of it, v. 23-25. Let us consider each of these distinctly. (1.) The use we are to make of God’s word may be learnt from its being compared to a glass, in which a man may behold his natural face. As a looking-glass shows us the spots and defilements upon our faces, that they may be remedied and washed off, so the word of God shows us our sins, that we may repent of them and get them pardoned; it shows us what is amiss, that it may be amended. There are glasses that will flatter people; but that which is truly the word of God is no flattering glass. If you flatter yourselves, it is your own fault; the truth, as it is in Jesus, flatters no man. Let the word of truth be carefully attended to, and it will set before you the corruption of your nature, the disorders of your hearts and lives; it will tell you plainly what you are. Paul describes himself as in sensible of the corruption of his nature till he saw himself in the glass of the law (Rom. vii. 9): “I was alive without the law; that is, I took all to be right with me, and thought myself not only clean, but, compared with the generality of the world, beautiful too; but when the commandment came, when the glass of the law was set before me, then sin revived, and I died–then I saw my spots and deformities, and discovered that amiss in myself which before I was not aware of; and such was the power of the law, and of sin, that I then perceived myself in a state of death and condemnation.” Thus, when we attend to the word of God, so as to see ourselves, our true state and condition, to rectify what is amiss, and to form and dress ourselves anew by the glass of God’s word, this is to make a proper use of it. (2.) We have here an account of those who do not use this glass of the word as they ought: He that beholds himself, and goes his way, and straightway forgets what manner of man he was, v. 24. This is the true description of one who hears the word of God and does it not. How many are there who, when they sit under the word, are affected with their own sinfulness, misery, and danger, acknowledge the evil of sin, and their need of Christ; but, when their hearing is over, all is forgotten, convictions are lost, good affections vanish, and pass away like the waters of a land-flood: he straightway forgets. “The word of God (as Dr. Manton speaks) discovers how we may do away our sins, and deck and attire our souls with the righteousness of Jesus Christ. Macul sunt peccata, qu ostendit lex; aqua est sanguis Christi, quem ostendit evangelium–Our sins are the spots which the law discovers; Christ’s blood is the laver which the gospel shows.” But in vain do we hear God’s word, and look into the gospel glass, if we go away, and forget our spots, instead of washing them off, and forget our remedy, instead of applying to it. This is the case of those who do not hear the word as they ought. (3.) Those also are described, and pronounced blessed, who hear aright, and who use the glass of God’s word as they should do (v. 25): Whoso looketh into the perfect law of liberty, and continueth therein, c. Observe here, [1.] The gospel is a law of liberty, or, as Mr. Baxter expresses it, of liberation, giving us deliverance from the Jewish law, and from sin and guilt, and wrath and death. The ceremonial law was a yoke of bondage the gospel of Christ is a law of liberty. [2.] It is a perfect law; nothing can be added to it. [3.] In hearing the word, we look into this perfect law; we consult it for counsel and direction; we look into it, that we may thence take our measures. [4.] Then only do we look into the law of liberty as we should when we continue therein–“when we dwell in the study of it, till it turn to a spiritual life, engrafted and digested in us” (Baxter)–when we are not forgetful of it, but practice it as our work and business, set it always before our eyes, and make it the constant rule of our conversation and behaviour, and model the temper of our minds by it. [5.] Those who thus do, and continue in the law and word of God, are, and shall be, blessed in their deed; blessed in all their ways, according to the first psalm, to which, some think, James here alludes. He that meditates in the law of God, and walks according to it, the psalmist says, shall prosper in whatsoever he does. And he that is not a forgetful hearer, but a doer of the work which God’s word sets him about, James says, shall be blessed. The papists pretend that here we have a clear text to prove we are blessed for our good deeds; but Dr. Manton, in answer to that pretence, puts the reader upon marking the distinctness of scripture-phrase. The apostle does not say, for his deeds, that any man is blessed, but in his deed. This is a way in which we shall certainly find blessedness, but not the cause of it. This blessedness does not lie in knowing, but in doing the will of God. John xiii. 17, If you know these things, happy are you if you do them. It is not talking, but walking, that will bring us to heaven.
V. The apostle next informs us how we may distinguish between a vain religion and that which is pure and approved of God. Great and hot disputes there are in the world about this matter: what religion is false and vain, and what is true and pure. I wish men would agree to let the holy scripture in this place determine the question: and here it is plainly and peremptorily declared,
1. What is a vain religion: If any man among you seemeth to be religious, and bridleth not his tongue, but deceives his own heart, this man’s religion is vain. Here are three things to be observed:– (1.) In a vain religion there is much of show, and affecting to seem religious in the eyes of others. This, I think, is mentioned in a manner that should fix our thoughts on the word seemeth. When men are more concerned to seem religious than really to be so, it is a sign that their religion is but vain. Not that religion itself is a vain thing (those do it a great deal of injustice who say, It is in vain to serve the Lord), but it is possible for people to make it a vain thing, if they have only a form of godliness, and not the power. (2.) In a vain religion there is much censuring, reviling, and detracting of others. The not bridling the tongue here is chiefly meant of not abstaining from these evils of the tongue. When we hear people ready to speak of the faults of others, or to censure them as holding scandalous errors, or to lessen the wisdom and piety of those about them, that they themselves may seem the wiser and better, this is a sign that they have but a vain religion. The man who has a detracting tongue cannot have a truly humble gracious heart. He who delights to injure his neighbour in vain pretends to love God; therefore a reviling tongue will prove a man a hypocrite. Censuring is a pleasing sin, extremely complaint with nature, and therefore evinces a man’s being in a natural state. These sins of the tongue were the great sins of that age in which James wrote (as other parts of this epistle fully show); and it is a strong sing of a vain religion (says Dr. Manton) to be carried away with the evil of the times. This has ever been a leading sin with hypocrites, that the more ambitious they have been to seem well themselves the more free they have been in censuring and running down others; and there is such quick intercourse between the tongue and the heart that the one may be known by the other. On these accounts it is that the apostle has made an ungoverned tongue an undoubted certain proof of a vain religion. There is no strength nor power in that religion which will not enable a man to bridle his tongue. (3.) In a vain religion a man deceives his own heart; he goes on in such a course of detracting from others, and making himself seem somebody, that at last the vanity of his religion is consummated by the deceiving of his own soul. When once religion comes to be a vain thing, how great is the vanity!
2. It is here plainly and peremptorily declared wherein true religion consists: Pure religion and undefiled before God and the Father is this, v. 27. Observe, (1.) It is the glory of religion to be pure and undefiled; not mixed with the inventions of men nor with the corruption of the world. False religions may be known by their impurity and uncharitableness; according to that of John, He that doeth not righteousness is not of God neither he that loveth not his brother, 1 John iii. 10. But, on the other hand, a holy life and a charitable heart show a true religion. Our religion is not (says Dr. Manton) adorned with ceremonies, but purity and charity. And it is a good observation of his that a religion which is pure should be kept undefiled. (2.) That religion is pure and undefiled which is so before God and the Father. That is right which is so in God’s eye, and which chiefly aims at his approbation. True religion teaches us to do every thing as in the presence of God; and to seek his favour, and study to please him in all our actions. (3.) Compassion and charity to the poor and distressed from a very great and necessary part of true religion: Visiting the fatherless and widow in their affliction. Visiting is here put for all manner of relief which we are capable of giving to others; and fatherless and widows are here particularly mentioned, because they are generally most apt to be neglected or oppressed: but by them we are to understand all who are proper objects of charity, all who are in affliction. It is very remarkable that if the sum of religion be drawn up to two articles this is one–to be charitable and relieve the afflicted. Observe, (4.) An unspotted life must accompany an unfeigned love and charity: To keep himself unspotted from the world. The world is apt to spot and blemish the soul, and it is hard to live in it, and have to do with it, and not be defiled; but this must be our constant endeavour. Herein consists pure and undefiled religion. The very things of the world too much taint our spirits, if we are much conversant with them; but the sins and lusts of the world deface and defile them very woefully indeed. John comprises all that is in the world, which we are not to love, under three heads: the lust of the flesh, the lust of the eyes, and the pride of life; and to keep ourselves unspotted from all these is to keep ourselves unspotted from the world. May God by his grace keep both our hearts and lives clean from the love of the world, and from the temptations of wicked worldly men.
Fuente: Matthew Henry’s Whole Bible Commentary
Ye know this (). Or “know this.” Probably the perfect active indicative (literary form as in Eph 5:5; Heb 12:17, unless both are imperative, while in Jas 4:4 we have , the usual vernacular Koine perfect indicative). The imperative uses only and only the context can decide which it is. (let be) is imperative.
Swift to hear ( ). For this use of with the infinitive after an adjective see 1Th 4:9. For after adjectives see Ro 16:19. The picture points to listening to the word of truth (verse 18) and is aimed against violent and disputatious speech (chapter 3:1-12). The Greek moralists often urge a quick and attentive ear.
Slow to speak ( ). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking.
Slow to anger ( ). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.
Fuente: Robertson’s Word Pictures in the New Testament
Wherefore. The A. V. follows the reading wste. But the correct reading is iste, ye know, and so Rev. Others render it as imperative, know ye, as calling attention to what follows.
Fuente: Vincent’s Word Studies in the New Testament
1) In the light of this, each person is admonished to be (Gr. tachus) swift to hear or give heed to the Word of Truth.
2) He is to be (Gr. bradus) slow or cautious to speak, gab or do idle talk, Tit 1:7.
3) He is to be slow with reference to impassioned, wrathful anger – such as the release of an enraged temper, Mat 12:36; Eph 4:26.
DO NOTHING RASHLY
Cotton Mather used to say there was a gentleman mentioned in the nineteenth chapter of Acts, to whom he was more deeply indebted than almost any other person. And that was the town dark of Ephesus, whose counsel was to do nothing rashly. Upon any proposal of consequence it was usual with him to say, “Let us first consult with the town clerk of Ephesus:’ What mischief, trouble, and sorrow would be avoided in the world were the people more in the habit of consulting this gentleman.
_ Selected
Think all you speak, but speak not all you think. – Thoughts are your own; your words are so no more.
Delany
Fuente: Garner-Howes Baptist Commentary
19 Let every man. Were this a general sentence, the inference would be farfetched; but as he immediately adds a sentence respecting the word of truth suitable to the last verse, I doubt not but that he accommodates this exhortation peculiarly to the subject in hand. Having then set before us the goodness of God, he shews how it becomes us to be prepared to receive the blessing which he exhibits towards us. And this doctrine is very useful, for spiritual generation is not a work of one moment. Since some remnants of the old man ever abide in us, we must necessarily be through life renewed, until the flesh be abolished; for either our perverseness, or arrogance, or sloth, is a great impediment to God in perfecting in us his work. Hence, when James would have us to be swift to hear, he commends promptitude, as though he had said, “When God so freely and kindly presents himself to you, you also ought to render yourselves teachable, lest your slowness should cause him to desist from speaking.”
But inasmuch as we do not calmly hear God speaking to us, when we seem to ourselves to be very wise, but by our haste interrupt him when addressing us, the Apostle requires us to be silent, to be slow to speak. And, doubtless, no one can be a true disciple of God, except he hears him in silence. He does not, however, require the silence of the Pythagorean school, so that it should not be right to inquire whenever we desire to learn what is necessary to be known; but he would only have us to correct and restrain our forwardness, that we may not, as it commonly happens, unseasonably interrupt God, and that as long as he opens his sacred mouth, we may open to him our hearts and our ears, and not prevent him to speak.
Slow to wrath. Wrath also, I think, is condemned with regard to the hearing which God demands to be given to him, as though making a tumult it disturbed and impeded him, for God cannot be heard except when the mind is calm and sedate. Hence, he adds, that as long as wrath bears rule there is no place for the righteousness of God. In short, except the heat of contention be banished, we shall never observe towards God that calm silence of which he has just spoken.
Fuente: Calvin’s Complete Commentary
THE TEMPTATIONS TO HYPOCRISY
Jas 1:19-27.
WHEN we had concluded our first study in James we had treated but sixteen verses. Time limit was the only occasion for making that a stopping place. As suggested in the previous discourse, James is too good a preacher to end with the awful words sin and death; if he did so, instead of helping men out of discouragement, he would aid in bringing them to its greater depths. It is like him, therefore, to follow the sentence, Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Do not err, my beloved brethrenwith such a phrase as that heard in the seventeenth verse: Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning This sentence looks both backward and forward. It is a further and most effective argument in favor of the fact that God cannot be tempted with evil; and He Himself tempteth no man. On the contrary, He is the Author of good and only good; and His unchangeable character is such that He cannot vary from this custom of benediction, nor Cast a shadow by hiding His face from men, as the sun hides by the turning of the earth.
In looking forward it paves the way for encouragements yet to be spoken; and I want to arrange these encouragements under one general head, namely,
THE RELATION OF TRUTH TO TRIUMPH
We are begotten by the Truth.
Of His own will begat He us with the Word of Truth, that we should be a kind of firstfruits of His creatures.
The ministers of modern times have not made as much as they ought of the fact that men are begotten by the Truth. There is many a sermon, yea, many a volume, devoted to the subject of Christianity in which the authors have quoted little or nothing from the Word of God. Why all ministers are not soul-winners may, in part, be answered at this very point. We doubt if the most eloquent speaker that ever appeared in a pulpit, can effectively reach the hearts of men and turn them to Christ except he both be familiar with the Word of Truth and oft employ it. It is a circumstance so common as to be suggestive that the men who know the Truth best, and depend upon it most absolutely, are the ministers and laymen who can reach the souls of their fellows. Paul affirmed of the Gospel that it was the power of God unto salvation; and he was only witnessing unto the remarks of Isaiah: So shall My Word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it (Isa 55:11). If one could hear testimonies from such an audience as this, while there would be great variety in the expression of personal experiences, the mighty majority would accord at one point, namely, that some text in the Word of God was so illuminated by His Spirit as to become to them light and the medium of life. Our victory then, over that death in trespasses and sins, of which the Apostle speaks, was accomplished by the Word.
In view of that great fact no wonder the Apostle proceeds to make demand.
The truth is to be given audience.
Let every man be swift to hear.
Ordinarily men are interested in proportion to possible profit! Then, since life itself is linked to the hearing of the Word, men should have ears for naught else until that has certainly been received. You will recall that Jesus, in the parable of the sower, exalts that fourth company as the ones who heard the Word, and understood it, and bore fruit, some an hundredfold, some sixty, and some thirty. I call your attention here to the illustration which the Apostle finds in the principle of engrafting. After having begged his brethren to be swift to hear, slow to speak, slow to wrath, the Apostle adds, For the wrath of God worketh not the righteousness of God. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your souls. The expression implanted in the American Revised Version carries with it the same thought as engrafted in the Old Version, something that is not inherent with us. The truth is not a native virtue with men. Men are now trying to bring us to believe that every man is inspired, and has some measure of Gods Truth in him; on the contrary, James affirms that Divine Truth is an implantation, or engrafting,something brought in from without; yea, brought down from Heaven, and implanted in our hearts, or engrafted in our natures, that it might effect in our conduct, what grafting accomplishes for fruit trees, namely, change and marvelous improvement.
The great cry of the twentieth century is for culture; even ministers of the Gospel speak of the evangelism of culture and the Christianity of culture and the culture of church-membership, et cetera.
One does well to ask what he proposes to cultivate? I listened to a minister a while ago who declared that you could take a child in its natural state and by culture make of it a Christian. If so, then the law of Genesis that everything should bring forth after its kind has been subjected to a change. How long would you cultivate a crab-tree in order to make it produce pippins? Few things on the old farm interested the lad so much as grafting. I have seen my father take his sharp knife and slit the limb which had been sawed away and put in it the graft. After arranging the tender bark of both graft and limb in perfect touch, he would wrap it about with a string and seal it against the decaying elements of air and water, and lo, it would live, and in a few years fruit would be foundnot that of the original tree at all; it had not a suggestion of its nature; its character was determined absolutely by the graft; it only brought forth after its kind.
I heard Mr. Pierce, the well-known Sunday School worker, relate how his father took him with his brothers when they were young boys, into the woods and had them dig up a crab-apple sprout, and, once at home, to plant it in their garden. Then he urged them to cultivate it to the best of their endeavor. They kept down the weeds in that vicinity; they laid fertilizer to its roots; in winter they sheltered it from the storm by binding straw about its body. By and by it began to bear, but the fruit was only knotty, bitter crab-apples. The father said, Boys, you havent cultivated it sufficiently or it would bring forth better fruit. They redoubled their efforts; the tree flourished, but the fruit was still the bitter crab-apple. They were now older and said, Father, dont you know that a crab tree cant bring forth any other kind? And he, seeing that they were convinced, said, Boys, we will try another plan. So he sawed off the limbs and engrafted into the tree a twig from a fine apple tree. A few years and the tree was covered with luscious fruit, and the business of the boys was to trim back the crab-apple sprouts to the very body of the tree that the whole strength might be poured through this implanted nature, and thereby produce the beautiful, edible apple.
Beloved, if the Word of God never has any place in our hearts, I can tell you what life will bear, for Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like (Gal 5:9-21). But if that wonderful Word of God be implanted, then even the old nature will make its contribution, and pour its strength through the new graft, and life will be found expressing itself in love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance.
Again, the Word is to be put into practice.
James says,
But be ye doers of the Word, and not hearers only, deceiving your own selves.
For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a glass:
For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
But whoso looketh into the perfect Law of Liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
He here expresses a truth that I need, and that some of you need. I find more people professing holiness than are practicing it. It was doubtless true then, as it is certainly true now, that the more loudly one asserts his sanctification the more surely we have to guard ourselves against him. One of the most pitiful experiences to which the Name of Christ is subjected is that of having people make their professions in it, and then, secretly or openly, practice the spirit of the adversary. I happen to belong to the company of those who believe that the Bible teaches sanctification, and that the goal of the Christian is perfection in Christ; but I fall in with some so-called holiness people when I find an occasion for Mat 7:1-5
Judge not, that ye be not judged.
For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye?
Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brothers eye?
It may be that holiness consists in calling attention to the defects of others and in exalting ones own character and profession by false statements, but I do not so understand the Word of God, nor so interpret the Spirit of Jesus Christ. Here are a few sentences that might help those who profess to be holy to practice it:
If we say that me have no sin, me deceive ourselves, and the truth is not in us (1Jn 1:8).
There is therefore now no condemnation to them which are in Christ Jesus, mho walk not after the flesh, but after the Spirit (Rom 8:1).
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city (Pro 16:32).
Now if you will pardon me for being personal, I will preach to myself a few minutes, taking it for granted that there is no one else here of this sort of conduct, for the story is about a minister, and likely will not apply to a layman. Madison Peters tells of this preacher: He Was trying to dress himself to make pastoral calls. When he came to fix his collar he found that the button was gone, and he couldnt fasten the collar. When he discovered it, his patience left him and he began to storm around, and, when finally dressed, left his wife in tears. His first call was on an old man with rheumatism who was unable to use his limbs. But he was patient, and even cheerful. Then he called upon a young man wasting away with tuberculosis, but his heart was fixed upon Christ. Later he visited an old grandmother who lived by herself in a miserable garret. As he went up the stairs to her forlorn chamber he heard her singing:
There is a land of pure delight,Where saints immortal reign;Eternal day excludes the night,And pleasures banish pain.
She was lying on her hard pallet; by her side was a crust of bread and a cup of cold water, but she had marked her Bible at, The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head. And she exclaimed, O blessed Bible! It is as if a shining angel talked to me out of Heaven. My poor chamber seems Heavens gate, and I am happy, so happy. The last call was at a home where a young mother sat by the coffin of her first-born. Her cheeks were stained by tears. She had been pressing her lips to the cold forehead and running her hands through the silken hair, but to his surprise, she was cheerful. She said, My Saviour said, Suffer little children to come unto Me, and forbid them not: for of such is the Kingdom of Heaven. My baby has gone to Heaven; my lamb is in the Shepherds bosom. The minister went home deeply impressed with the comfortings of Christ. In the evening he said to his wife: What a wonderful thing the grace of God is. Wonderful! Wonderful! How much it can do; nothing is too hard for it. Yes, replied the little wife, it is wonderful indeed, but there is one thing it does not seem to have the power to accomplish.
Pray what can that be?
Why it does not seem to have the power to control the ministers temper when his shirt button is gone!
Before we say too much along the line of sanctification, let men learn to control their tempers, and women to hold their tongues, for our practice and our words ought to conform to our profession. Jesus once said,
Whosoever cometh to Me, and heareth My sayings, and doeth them, I will shew you to whom he is like:
He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the storm beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
But our chapter contains another suggestion:
THE RELIGION THAT IS OF GOD
If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans religion is vain.
Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
From what James here says, two or three things are fairly certain:
First, the religion that is of God is not that of the self-content.
If any man among you seem to be religious is a significant phrase. The context immediately following gives meaning to the word seem. It is not an appearance of piety only, but a sort of self-assumption. Many of you will remember how my great co-laborer, Dr. Frost, preached on True Humility. That evening a visiting brother of St. Louis spoke and he took occasion to say, I agreed with all that Dr. Frost said this morning concerning humility, but I must remind you that the moment one becomes conscious of his humility, he ceases to be humble.
This same truth applies to this expression, If any man among you, seem to be religious.
Is it a good thing for a man to make up his mind that he is religious, peculiarly religious, religious beyond, his brethren; that he is in special favor with the Lord? I enjoyed a visiting minister, but the one thing I found most difficult to receive from him was the statement that he confidently expected to hold a high office under the Lord when He should come to reign.
A few days since a young woman raised this objection to my ministryit was a novel idea to me and I did not know what reply to make at the time and I do not know nowWhy should I sit at your feet when I have heard you say that you have not received all that the Lord has for you?
I certainly have not; I am not proud of it, but it is a fact; and one had just as well confess that fact. If I thought I had received all that the Lord has for me I should be somewhat disturbed.
How many of you remember reading Hawthornes The Man of Adamant, in which the whole subject of self-conceit is laid bare in beautiful language. He says: So Richard Digby took an axe to hew space enough in the wilderness, and some few other necessaries, especially a sword and gun to smite and slay any intruder upon his hallowed seclusion, and plunged into the dreariest depths of the forest. On its verge, however, he paused a moment, to shake off the dust of his feet against the village where he had dwelt, and to invoke a curse on the meeting-house, which he regarded as a temple of heathen idolatry. He felt a curiosity, also, to see whether the fire and brimstone would not rush down from Heaven at once, now that one righteous man had provided for his own safety. But, as the sunshine continued to fall peacefully on the cottages and fields, and the husbandmen labored and children played, and as there were many tokens of present happiness, and nothing ominous of a speedy judgment, he turned away, somewhat disappointed.
For if a man think himself to be something, when he is nothing, he deceiveth himself.
But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another (Gal 6:3-4).
The religion that is of God never formulates itself into a creed, exalting its subject, but finds expression rather in conduct in which its subject gladly makes sacrifices.
James further reminds us that
The religion which is of God is not that of the slanderous tongue.
If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans religion is vain.
We are too little disposed to lay proper emphasis upon holding the tongue. The temptation is to imagine that if one will only be active in work, prompt in his attendance upon church services, giving to the needy, he is thereby free to say what he pleases. But the fact is, the people who minister best at home, in the ministry, and in the street, are those whose tongues are under the control of regenerate hearts. It is just possible for one to be unchristianly correct. I have listened to the late Dr. Dowie speak things that I believed to be true, and yet I could not enter into sympathy with the bitter denunciations of those who did not see eye to eye with him.
One of the most unholy talks to which I ever listened was upon the subject of Sanctification. It was not unscriptural in expression for the most part, but unchristian in spirit from beginning to end. A few; days since, a good minister of Jesus Christ was talking to me about some expressions employed by an Evangelist now holding meeting in Iowa, and asked, What do you think of these? Great crowds go to hear him, quite a few profess conversion. Would it therefore seem to be approved? I could only answer, In studying the language of the Apostles, I discover no precedent for such speech, and when Jesus Christ excoriated the hypocrites of His time He was severe, but never coarse; and if we are not to find our examples in the Apostles and the Lord, then to whom shall we go?
Carlyle once said, Piety does not mean a sour face. If there is any one thing more than another that religion ought to typify it is Gods sunshine. And if true religion may not find expression in a sour face, can it be voiced in acrid speech?
Where there is no talebearer, the strife ceaseth (Pro 26:20).
The Words of a talebearer are as wounds, and they go down into the innermost parts of the belly (Pro 18:8).
A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter (Pro 11:13).
Thou shalt not go up and down as a talebearer among thy people (Lev 19:16).
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit (Rom 8:1).
He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city (Pro 16:32).
The world has a good many opportunities of employing the tongue to the profit of people. I read the story of a young man who had been an organist in one of the principal cities of Texas. He was a fine musician, but blind. Being unable to see the faces of his audience he knew not how they received his music. A year or two went by and never a word reached him. The people were enchanted, and often expressed themselves to one another as to his ability, but never to him. Finally one morning they were greatly shocked at the announcement that he would play no more after that service, that his decision was final, and that another organist must be secured. When the meeting was over, a woman went up to him and said very earnestly: I am so sorry you are to play for us no longer; I have enjoyed your music so much. It has helped me greatly; it has comforted me when I sorrowed, and I know that the whole church feel about it as I do. The young man faltered; tears rushed to his sightless eyes, as he replied: Oh, why didnt you tell me? I, too, have needed comfort.
Beloved, the religion that is of God has daily opportunities to express itself in speech better than slander, and I sometimes pray for the circumcision of our ears that the whisperer shall ever fail of an audience.
Finally, James teaches that
The religion that is of God is that of the clean-souled servant.
Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
Now James is not attempting here to sum up the whole duty of man. He is only naming a certain essential of a sacred life; and he does not lodge that essential in two separate and independent things, as I have been accustomed to thinksacrifice and separation from the world; but in the one thing of being a clean-souled servant.
Inward purity and outward beneficence are only the golden and silver sides of the same shield; only the pure in heart will practice the sacred precepts, for out of the heart are the issues of life.
The former honored pastor of this church, Dr. Way land Hoyt, rehearses the legend of St. Anthony. He substituted his religion for everything, and so became a hermit amid the Egyptian hills, withdrawing from usual life and giving himself entirely to prayer and meditation. But a voice spoke out of the breeze one day, Anthony, thou art not so holy a man as is the cobbler in Alexandria. Amazed, Anthony took his staff, and started for the city. After weary days of journeyings he reached the city. After long search he found the cobbler in his little stall. Tell me how you live, how you spend your time, said Anthony. Verily, said the abashed cobbler, I have no great works; I am only a poor cobbler; but I seek to remember that I am all the time under the eye of the great Master; so I try to keep me ever from all falseness. When I take a stitch, it is a stitch; when I mend a sandal, it is with good leather and not paper. I pray when the dawn breaks, and when the night shuts; I trust the Masters care; I seek to please Him in all things; I am thankful for the food He sends me; so I work and eat and sleep and live my little life, never fearing that the great Master will not at last bring me to the everlasting light. And the voice sighed out of the breeze, Ah me, that one life should be so humbly full, and another so proudly empty!
And concerning this latter, Dr. Hoyt remarks, I have read how two million tons of the purest silver are held in solution by the sea, enriching each drop of its waters. A religion which thus becomes element in everything, glorifying even every drudging task, penetrating every deed, word, thought, as the days come and the days go, is the religion needed.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXEGETICAL NOTES
Jas. 1:19. Wrath.; an abiding, settled habit of mind with the purpose of revenge.
Jas. 1:21. Filthiness.Not limited to sensualities, but including everything that defiles the soul. Superfluity of naughtiness.Overflow of mental wickedness, or of malice. Or, the remains of your perversity. See 1Pe. 3:21. Plumptre renders, excess characterised by malice. The Greek word had come to be associated mainly with the sins that have their root in wrath and anger, rather than with those that originate in love of pleasure. Engrafted word.Implanted. See above the reference to the word of truth as the instrument by which the new and better life was engendered.
MAIN HOMILETICS OF THE PARAGRAPH.Jas. 1:19-21
Hindrances to Spiritual Receptiveness.In His parable of the sower our Lord presented to view some of the more usual hindrances, such as come from preoccupation, shallow-mindedness, and worldly cares. St. James presents to view those which in a special manner affected the Jews of the Dispersion. Loquacity, quarrelsomeness, self-assertion, love of mastery, were characteristic of them; and all of these spoil receptiveness, and tend to destroy it. Good influences can only enter in at the doors which meekness, and quietness, and anxiety to learn and serve, can open. Mens character-conditions usually suffice to explain the limitations of Divine blessing to them. They have not, because they are not able to receive. Power to receive depends on resolute dealing with our personal evils in character.
I. One great hindrance is hasty talk.Slow to speak. Much talk is perilous; but hasty talk is more perilous. Much talk usually goes with little thought. Hasty talk goes before thought, and often utters what the thought would neither approve nor support. Hasty talk is no less a hindrance when it is pious talk, or talk about religious things. There are no persons more difficult to influence for good than those who have too much to say. Hasty talk expresses and nourishes self-conceit and self-satisfaction. Mere fluency is the gravest peril of the Christian teacher.
II. Another great hindrance is hasty temper.Slow to wrath. It is difficult for us to realise the suddenness, unreasonableness, and intensity of anger in Eastern countries, and, perhaps we may say, even specially among the Jews. One writer says: I have never met with a people so much disposed to violent anger, especially from slight causes, as in the case of the inhabitants of the East. Men get angry with each other, with their wives or children or animals, or even with inanimate things, with surprising frequency. The noticeable points are, want of control, and want of anything like ordinary proportion between the cause and degree of the emotion. These fits of anger, to any save a superior, are marked by most expressive demonstration. Evidently St. James feared that among the Jewish Christians the new Christian spirit was not recognised as a force bearing on the restraint of this national characteristic. Still appeal is often made, in excuse of failure, to human nature. A man will explain his wrong-doing by his disposition, as if the first sphere of the Christian sanctifying were not that very disposition. The power of wrath in man is a necessary and noble element of character. The expression of wrath is often a sign of lack of self-restraint. Lack of restraint is a condition in which evil can work effectively, but good cannot. Good takes a man who is in restraint. Temper spoils the work that good would do. The Christian religion is a distinct force unto self-restraint. It helps to the possession of every vessel of the body in sanctification and honour. And that represents a condition of full receptivity to gracious influences.
III. Another great hindrance is found in the relics of old corruptions left in us.Putting away all filthiness and overflowing of wickedness. John Bunyan, in his Holy War, represents some Diabolians as left lurking and hiding in Mansoul, and ever hatching and plotting mischief. St. Paul speaks of the old man with his corruptions; evil habits, unregulated and unsubdued desires and passions; injurious friendships; all that is involved in the term the flesh, as used by the apostle.
The flesh and sense must be denied,
Passion and envy, lust and pride.
IV. A last hindrance is our failure duly to cultivate some sides of the Christian character.Receive with meekness the engrafted word. Meekness is one of the neglected sides, partly because we do not see how that can be cultivated. And it cannot be directly. It can be indirectly. Active graces can be nourished by direct dealing with them; passive graces can only be cultured by attention to the things which form for them good soil and atmosphere. There are specialities of character in male and female; the Christian character is inclusive of both, and the Christian never can gain his full receptivity unless both the characteristic male and female graces are duly nourished into fulness of strength and beauty.
SUGGESTIVE NOTES AND SERMON SKETCHES
Jas. 1:19. Swift to Hear rather than to Speak.If we were as swift to hear as we are ready to speak, there would be less of wrath and more of profit in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, Hear me! Hear me! The father modestly replied, Nec ego te, nec tu me, sed ambo audiamus apostolum (Neither let me hear thee, nor do thou hear me, but let us both hear the apostle).Manton.
Talkativeness.We are overhasty to speakas if God did not manifest Himself by our silent feeling, and make His love felt through ours. The disciples of Pythagoras, especially if they were addicted to talkativeness, were not permitted to speak in the presence of their master, before they had been his auditors five years.M. Evans.
Jas. 1:20. The Besetting Sin of the Jews.The besetting sin of the Jews was to identify their own anger against what seemed sin and heresy with the will of God; to think that they did God service by deeds of violence, and that they were thus working out His righteousness. The teaching of St. James here is after the pattern of the purely ethical books of the Old Testament.
Jas. 1:21. Engrafted, and so within us.The gospel word, whose proper attribute is to be engrafted by the Holy Spirit, so as to be livingly incorporated with the believer, as the fruitful shoot is with the wild natural stock on which it is engrafted. The law came to man only from without, and admonished him of his duty. The gospel is engrafted inwardly, and so fulfils the ultimate design of the law.Fausset.
The Engrafted Word.Engrafted, or implanted, here has special reference, as the Greek shows, to the object in view. The word is designed to fructify, and it is something not akin to the recipient. An agency is implied, and in this connection the apostle is thinking of ministers as the planters; and the heavenly doctrine so enters the soul and pervades it as to become a second nature, thoroughly identified with the life, even as the graft which has taken well becomes after its insertion into the stock completely one with it. And yet it is from the stock it draws sustenance and strength, and becomes a fruit-bearer.
Truth received with Meekness.The truth is not to be received with a passive meekness merely. Unless it be received with an active meekness, the engrafted word, that might have grown and converted the whole tree, dies. To get the full illustration of this, we must suppose a wilful crab stock, not merely passive, but endued with a power of self-determining perverseness, to say to the gardener, You may cut me and apply your graft to the cutting, but not one particle of my sap shall ever enter into its vessels. The consequence would be, inevitably, that the crab tree would remain a crab tree, and the fruit-bearing graft, for want of co-operation on the part of the crab tree, unsustained by the sap, would die; it could not grow unless received with active energy by the crab tree.
ILLUSTRATIONS TO CHAPTER 1
Jas. 1:19. Slow to speak, slow to wrath.In a cavalry squadron of the great German army which fought so bravely at Gravelotte, the youngest officer was from Westphalia. He was an impetuous, hasty young man. Among his men there was one who often excited his anger, for he was, as every one agreed, a very stupid recruit, and as the lieutenant was hot-headed and quick, so was the recruit slow and awkward in everything. Constantly was it said to the poor recruit, You can do nothing right! But, however men may speak and judge, they cannot see into the inmost heart, and God, who knows everything, judges differently from them, and knows what such despised ones can and will accomplish. In the terrible battle of Gravelotte the Westphalian squadron, after a hitherto victorious struggle, was at last, by fresh attacks of superior forces, so hardly pressed that the men were separated from each other. Then it happened that our lieutenant, too, parted from the rest of his troop, was fallen upon by two powerful troopers, but by putting forth all his strength he defended himself against these, till his arm became weary and his eye grew dim. He had already looked death in the face, and in his heart said farewell to his loved ones at home. But now suddenly, in furious gallop, a horseman rushes up. He had been halting some hundred yards off behind a wall, and in a few moments could safely have rejoined his company, for he heard the French signal given to retreat, and the trumpets of his own company coming nearer. But when he saw his lieutenant in danger of death, with a firm hand he grasped his sword, jumped over the wall and dealt first to one and then to the other of the hostile troopers blows which stretched them both upon the ground. When, after a few moments, the lieutenant succeeded in bringing his foaming horse to a standstill, and the soldier, who was no other than the so-called stupid recruit, was again firmly in the saddle, the latter gazed at his officer with beaming eyes and said, Have I done right now? But before the lieutenant could reply and say, Yes, yes, you have indeed done right, a bullet whizzes from out of the bushes and pierces the soldier through the forehead, so that he drops down dying from his horse. The lieutenant throws himself weeping upon the man, and calls into his ear, Yes, comrade, you have done right. He hears no more. He has received his sentence from another Judge.
Anger.As Plato, having taken his man in a great fault, was of a sudden exceedingly moved, and having gotten a cudgel as though he would have beaten him, notwithstanding desisted, and used no further punishment, one of his friends standing by him and seeing this thing, demanded of him why he had gotten such a cudgel; to whom he answered, that he had provided it to correct and chastise his own anger, which seemed to rebel against him and would no longer be ruled by reason; in like manner should we do when we are troubled with this passion of anger, and get either a knife or a sword to cut the throat of it when it beginneth, and is as it were in its infancy; for we may easily at the first oppose ourselves against it, as against a tyrant, and not permit it to have rule over us; but if we suffer it to increase and to fortify itself, it will, by little and little, overrule us, and at length become invincible.
Anger in the East.I have never met with a people so much disposed to violent anger, especially from such slight causes, as in the case of the inhabitants of the East. I scarcely met with a native, during some months, who was not subject, upon even slight provocation, to what would be called with us unreasonable anger. It is common with men and women, old and young, rich and poor. It scarcely seems possible, in many cases at least, to heighten or deepen the expression of bad temper by any new gesture, or look, or word, or tone of voice that is not employed. One can hardly imagine the almost frightful energy with which they give vent to their fiery and ungovernable passion in many cases. Two men will stand facing each other for minutes, often rising to the highest pitch of violence in gesture and look and language; yet they seldom strike one another. I have watched, for example, a large Turk face to face with an equally large Nubian, black and glossy as polished ebony, who acted towards each other, for minutes, as if nothing could satisfy them save the annihilation of one or both parties, and yet the only personal damage done was that the Nubian spat in the face of the Turk, and then walked away as if he had finished his adversarywho looked, in his turn, as if he had been beaten. They seldom proceed to personal violence. Your dragoman must quarrel with his servants, and these with one another. Every village you pass you hear the sound of quarrellinggenerally, so far as you can observe, without any adequate cause. I can well understand why the expression angry without cause should have been used.National Sunday-school Teacher.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TO LISTEN IS BETTER THAN TO SPEAK
Text 1:1921
19.
Ye know this, my beloved brethren, But let every man be swift to hear, slow to speak, slow to wrath:
20.
for the wrath of man worketh not the righteousness of God.
21.
Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.
Queries
60.
Should the first two phrases of Jas. 1:19 go with the portion that follows, or actually go with the statements that went before? (The clue is in the context. . . . which did they already know?)
61.
Swift to hear what?
62.
Slow to speak what? (Is he speaking of hearing and speaking a specific thing, or giving general instruction for getting along with people? Note what follows immediately.)
63.
To whom is the wrath of man in Jas. 1:20 directed? (Man, or God?)
64.
Is the statement of Jas. 1:20 a general truth, or are there some notable exceptions to the rule?
65.
Is righteous indignation the same as wrath of man?
66.
Does overflowing of wickedness imply there can be some wickedness without having an overflow of it? (Note: King James has superfluity of naughtiness.)
67.
The meekness of Jas. 1:21 is contrasted with what other characteristic of personality in this section of Scripture?
68.
What kind of word is an implanted word?
Paraphrases
A. 19.
You already know it is better to be a good listener than a good speaker, dear brothers, and control your temper:
20.
For an angry man is not doing what God wants him to do.
21.
Therefore, strip off the filthy garments of sin and stop sins overflowing of wickedness upon you; gratefully receive the inborn word of God through which you have salvation.
B.*19.
Dear brothers, dont ever forget that it is best to listen much, speak little, and not become angry;
20.
For anger doesnt make us good, as God demands that we must be.
21.
So get rid of all that is wrong in your life, both inside and outside, and humbly be glad for the wonderful message we have received, for it is able to save our souls as it grows in our hearts.
Summary
We would get along better if we would learn to listen rather than giving vent to our anger, which is unrighteous, and should be put away along with all of sins contamination. It is the only way we can have salvation through the word we have received in our hearts.
Comment
The admonition to be swift to hear has several applications. The most obvious, however, is determined by the grammatical construction. The reference is general; that we learn more while listening than while speaking (Jas. 1:21). Some may even include the speaking as a teacher in Jas. 3:1, which though permissible, does not seem to be the context here. Since slow to speak is coupled with swift to hear, the two seem to be put in natural contrast. Since in Jas. 1:21-22 James speaks of hearing the word, some may feel the subject is introduced here: be swift to hear the Word of God. This is not likely, however, for the man would likewise be cautioned to be slow to speak to God; and quite obviously the anger described is directed toward man, not God.
Some may ponder what is known by the beloved brethren. J. W. Roberts seems to indicate James is saying: Ye know this (that we are begotten by the Word of Truth) my beloved brethren, but (let me say something new), let every man be swift to hear, etc. James could also be saying, Ye know this, but I shall say it anyway.
The wrath of Jas. 1:19 also seems to be ordinary anger, i.e., lack of self-control against ones brother, or against any man. This is quite different from the righteous indignation one may have in sympathy with Gods character and Divine will. Self-control seems to increase righteous indignation, but will overcome anger. Further, the statement of Jas. 1:20 makes clear the wrongness of the wrath herein mentioned.
The wrath of man is so obviously an enemy of personality, of reasoning, of attainment, that it seems superfluous to mention it here. Yet, James does mention it; and he does not drop the subject. The bulk of an entire chapter is spent on the misuse of the tongue. Perhaps, the fallacy of anger is obvious because it is so common. And yet, since it is so common, all the more we need the additional warning here. The high emotional state of one in intense anger makes reasoning almost impossible. Under the influence of this state of anger, one will often do and say things he will forever regret. Anger, which robs one of his reasoning and inhibition, can be as sinful as narcotics or alcohol, which does the same thing.
The admonition of James certainly does indicate that man can do something about his tendency to anger. By willpower and self-control one can, with the help of God, overcome most terrible habits in this loss of self-control. This is a subject that needs much teaching, much admonition, and certainly much self-control. One so afflicted should prayerfully seek help of the Lord. But why, we may ask, do people become angry so easily . . . . especially when they know it is profitless?
James seems to sense the question, for he answers it immediately in Jas. 1:21. Anger is most easily provoked when the inconsistencies of ones life is laid bare. When the wrongness of a mans action is made clear, that man will usually do one of two things: (1) He will repent, therefore correcting the wrong and ridding himself of the embarrassment of the inconsistency; or (2) He will become angry about the situation, thus dulling his reasoning capacity so that he no longer is facing the embarrassment. When deeds and conscience conflict, one may change the deeds or dull the conscience. Repentance changes the deeds. Anger dulls the reasoning capacity, thus the conscience. Often this is the psychology behind one who vigorously attacks the preacher, or behind one who is constantly fighting the church, or even angry with God. This accounts for the stoning of Stephen, and the Old Testament stoning of the prophets. In fact, it is the unrepented sins that crucified Jesus.
Consequently, the Godly way to rid oneself of the anger-provoking situation is to repent. Putting away filthiness is the language of removing filthy clothing, or cleansing dirt from the body. The superfluity of naughtiness (King James) is weak here . . . For the naughtiness (wickedness) is wicked every drop, Any of the wickedness causes an overflowing of filth that needs removal. On this occasion overflowing of wickedness is the better reading. Any sin overflows and, like leaven, contaminates the whole.
The only alternative to this anger-provoking situation is to let God have His way . . . and the Sword of the Spirit cuts the sin which we willingly remove from our lives; and hence our souls are saved!
Fuente: College Press Bible Study Textbook Series
(19) We come now to the third subdivision of the chapter. By reason of the Divine benevolence, the Apostle urges his readers(1) to meekness, (2) self-knowledge, (3) practical religion.
Wherefore, my beloved brethen.There appears to be some small error in the MSS. here, but the alteration is only just worth mentioning: ye know my brethren beloved, seems the correct version, the very abruptness of which may serve to arrest attention. Yea, have ye not known? might well be asked further in the indignant language of Isaiah (Isa. 40:21; comp. Rom. 5:19).
Let every man be swift to hear, slow to speak, slow to wrath.For all these cautions are required in the building up of the new life. The quick speaker is the quick kindler; and we are told later on how great a matter a little fire kindleth (Jas. 3:5). And what have we at all to do with wrath, much less that our whole lifeas unhappily it often isshould be wasted with such bitterness? Anger, no doubt, is a wholesome tonic for some minds, and certain weaknesses; but he that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city (Pro. 16:32).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
II. WITHIN THE CHRISTIAN SYNAGOGUE: THE PROPER TEMPER, BEHAVIOUR, AND FAITH THERE, Jas 1:19 to Jas 3:18.
1. No loquacity nor irritation, but candid hearing, Jas 1:19-21.
To understand the emphasis laid by St. James in the rest of this chapter on moderation of language and candid listening, we must conceive something of a picture of discussions in the Synagogues, (see note on Jas 2:2,) in which replies of cavillers could interrupt the Christian preacher, 1Co 14:27-33. The epistle, in its address, comprehends not only Christian Jews, but all Jews inclined to read and listen, and hence the importance of impressing the whole with the necessity of decency, candour, and readiness in a spirit of meekness to receive the word of the gospel. Inquirers must calmly listen, they must learn in order to practice; but especially must they bridle the tongue, or else the pretences and attempts at religion are futile.
Fuente: Whedon’s Commentary on the Old and New Testaments
19. Wherefore The true reading seems to be, Ye know; that is, of all this you are aware; but (Greek, ) let every man, etc. Same ye know in Eph 5:5, and Heb 12:17. In view of the fact that it is by the word of truth that we are regenerated into firstfruits, let us give careful heed to that word. And so our attention to that word with candour, (Jas 1:14-21,) practical obedience, (22-25,) and self-control, (26,) is discussed until we arrive at pure religion, Jas 1:27.
Let An exhortation to a candid, unvociferous, unexcited hearing of the word of truth.
Swift slow A frequent antithesis among Greek writers to express readiness and averseness. The importance and brief opportunity of the truth demand quick and earnest listening. It is too valuable to be slighted, and tomorrow may be too late.
Slow to speak Without hasty and captious interruptions; such as the Christian preacher, as St. Paul, often encountered from unbelieving auditors. The old philosophers said, that men have but one tongue and two ears, and so should speak little and hear much. Wrath is the disputant’s angry excitement against the truth. He first is rash to speak, and then warms as he talks into wrath. The wrath here spoken of is that not of promulgators of the truth, but of cavilling hearers, to whom it is offered. Hence they are, next verse, exhorted to receive the word. For this epistle is addressed to the twelve tribes not only those who are Christians, but those who should be so.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘You know this, my beloved brothers. And let every man be swift to hear, slow to speak, slow to anger,’
And his beloved brothers are aware of this, or are told to be aware of it (the verb could be imperative) and therefore they should be silent in awe before Him, listening and taking heed to His word. For ‘God is in Heaven and you are on the earth, therefore let your words be few’ (Ecc 5:2). This is no time for self-opinionation and humanly expressed anger, but a time for hearing and teaching and putting into practise the righteousness of God. Compare Pro 13:3, ‘he who guards his mouth preserves his life. He who opens wide his lips comes to ruin’ (see also Pro 10:19; Pro 29:20).
God is at work and so they should be swift to hear. God is at work and so they should think before they speak. God is at work and so they should put aside human anger. Who are they so to express God? Here all this is seen in the light of God at work, but the false and angry use of words will be expanded on in Jas 3:1-12, when his readers will be strongly warned against such misuse. For by their words they will be justified, and by their words they will be condemned (Mat 12:37).
Fuente: Commentary Series on the Bible by Peter Pett
Become Doers of God’s Word In Jas 1:19-27 James exhorts the Jewish believers to be doers of the Word of God, and not just hearers. The epistle of James alludes to the assembly of the early Jewish converts in the Temple and synagogues (Jas 2:2) a number of times, as the Old Testament Scriptures were read to them (Jas 1:19-27) by a scribe or teacher (Jas 3:1). We can imagine Jewish believers assembling in the synagogues, or among themselves, both hearing the Scriptures read to them, and discussing its interpretation in light of Jesus Christ as the Messiah.
When we ask God for wisdom in the midst of trials, and if we humble ourselves and are willing to listen to God, He will surely speak to us. Thus, the next step in overcoming trials is to respond in obedience to what God tells us to do. Jas 1:19-21 tells us that we have to make a decision when facing each trial in life in order to pass the test. We decide whether to receive God’s Word and obey it, or reject it and do things our own foolish way, which often is an angry response (Jas 1:20), since a trial often involves someone doing us wrong. James will later discuss these two decisions in Jas 3:13-18 as decisions of earthly wisdom and heavenly wisdom. Jas 1:22-27 will explain the difference between false humility and true humility. In order to get onto the path that leads to a crown of life we must overcome the deception of false humility. We become doers of God’s Word from a pure heart (Jas 1:22-25). We are justified before God by being doers of God’s Word and not hearers only. False humility is most readily seen in our acts of an unbridled tongue (Jas 1:26), while true humility is most clearly demonstrated in helping those who cannot help themselves, namely, widows and orphans (Jas 1:27).
Hearers of the Word – James could have said, “You have read about the patience of Job,” in Jas 5:11. Keep in mind that James is writing to Jewish converts who were dispersed across the Roman Empire, and still assembling in synagogues; for James uses this word in Jas 2:2, “if there come unto your assembly. ” In this assembly, the chief speaker would read the Scriptures as we see Jesus doing in Luk 4:16. So naturally, the others in the assembly become “hearers.” Thus, we can imagine James describing in Jas 5:11 a speaker reading from the book of Job and those seated are “hearing” the story, followed by comments about the text. This is why James uses the phrase “hearers of the word” in Jas 1:19-25.
Luk 4:16, “And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.”
We have testimony from Eusebius (A.D. 260 to 340), the early Church historian, that such public reading of the Scriptures was standard practice in the early Church.
“These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches .” ( Ecclesiastical History 2.23.25)
Jas 1:19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
Jas 1:19
Jas 1:18, “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.”
Jas 1:19 “let every man be swift to hear” – Comments We are to be swift to hear “the engrafted word, which is able to save your souls” (Jas 1:21).
Jas 1:19 “slow to speak, slow to wrath” – Comments The believer’s battle against swift speech and wrath describes our carnal reactions to the manifold trials mentioned in the opening verses of this epistle, which stands in direct contradiction to God’s plan for us to “count it all joy” (Jas 1:2). This anger can progress as described in the next verse into uncleanness and abundance of evil (Jas 1:20).
Jas 1:19 Comments Our willingness to close our mouth and listen moves us to be slower to speak out in response; and our slowness to speak out helps us to delay our anger until we better understand a situation. However, we are not to always be silent. There are times when we need to speak out (Ecc 3:7).
Ecc 3:7, “A time to rend, and a time to sew; a time to keep silence, and a time to speak ;”
Jas 1:20 For the wrath of man worketh not the righteousness of God.
Jas 1:20
Jas 3:2, “For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.”
Note John Wesley’s New Testament translation of Jas 1:20, “ For a man’s anger does not lead to action which God regards as righteous.”
Jas 1:20 Scripture References – Note other verses on man’s wrath:
Psa 145:8, “The LORD is gracious, and full of compassion; slow to anger, and of great mercy.”
Pro 14:29, “He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.”
Pro 15:18, “A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.”
Pro 16:32, “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”
Jas 1:21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
Jas 1:21
Jas 1:21 “and receive with meekness” Comments – We must open our hearts unto God’s Word, if we are going to hear His voice and understand His Word. In the same manner, when I go to pray for someone, if they are not receptive to me or to my message, then I have very little to say and my prayer for them is relatively ineffective. When someone is hungry for the words that I am ministering and they humbly receive what I am saying, God will move mightily for them in the simplest prayer of agreement. I have learned this from experience after working for seven years as an altar worker.
Jas 1:21 “the engrafted word” Word Study on “engrafted” – In Jas 1:21 we find the only use of the Greek adjective (G1721) in the New Testament, which means “implanted” ( Strong). The verbal form of this word is used in Joh 20:22:
Joh 20:22, “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:”
Comments – Only in humility can we come before God’s throne (Heb 4:16) and receive the living, breathed-upon Word. As we obey it by faith, we are promised salvation by grace.
An attitude of humility must be present while studying God’s word. This attitude must be present to “hear” God’s Word:
Rom 10:17, “So then faith cometh by hearing , and hearing by the word of God.”
We are to take God’s word, not forget it, but let it create in us a Godly lifestyle.
Psa 119:11, “Thy word have I hid in mine heart, that I might not sin against thee.”
Pro 2:1-5, “My son, if thou wilt receive my words, and hide my commandments with thee; So that thou incline thine ear unto wisdom, and apply thine heart to understanding; Yea, if thou criest after knowledge, and liftest up thy voice for understanding; If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the LORD, and find the knowledge of God.”
Jas 1:21 “which is able to save your souls” Comments – James uses the Greek word five times in his Epistle (Jas 1:21; Jas 2:14; Jas 4:12; Jas 5:15; Jas 5:20). The Enhanced Strong says it is found 110 times throughout the New Testament, being translated in a variety of meanings “save 93, make whole 9, heal 3, be whole 2, misc 3.” If we compare these five verses in James, it is easy to conclude that James used this word in its broadest sense. We may translate it as “deliver” in every usage and maintain an accurate interpretation of these verses and capture its broad meaning. Thus, James seems to be saying in Jas 1:21 that the engrafted word will “deliver” us from the sins and bondages of this world and from eternal judgment. This word implies the entire process of the redemption of our souls. This word must become a part of our lives to become salvation and deliverance in our daily lives.
Rom 2:13, “For not the hearers of the law are just before God, but the doers of the law shall be justified.”
Jas 1:21 Comments – The Lord gave me a dream in order to illustrate Jas 1:21 to me. I saw Kenneth Copeland when he first encountered the teachings of Kenneth Hagin. In this dream Kenneth Copeland humbled himself and embraced every single word that Hagin taught as if it were a priceless treasure. With each teaching he heard Kenneth Copeland immediately put it into practice in his life. His very life and energy and enjoyment and passion were centered around learning from Hagin. I saw the meekness of Kenneth Copeland’s heart as he listened to each teaching and the willingness to obey the divine principles that were taught. This is the reason that Copeland has one of the largest teaching ministries in the world today. His soul was delivered from worldly wisdom, his life delivered from poverty and his body from sickness.
Jas 1:19-21 Comments – Managing Anger Jas 1:19-20 states that we are not to get angry and carryout vengeance for ourselves; but we are to give place to wrath (Rev 12:19).
Rom 12:19, “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.”
Jas 1:19-21 teaches us how to manage our anger. Kenneth Copeland gives the testimony of how the Lord showed him a practical way to manage his anger. [104] He was told to immediately hold his tongue when anger comes into his spirit. He was to wait a while before speaking, and then learn to only speak the truth without an angry spirit. At first it was difficult, because he was used to speaking quickly and rashly. I began to try this for myself. Over a period of time I found that I was better able to control my own temper. Our tongue is the key to managing our anger.
[104] Kenneth Copeland, Believer’s Voice of Victory (Kenneth Copeland Ministries, Fort Worth, Texas), on Trinity Broadcasting Network (Santa Ana, California), television program.
Jas 1:22 But be ye doers of the word, and not hearers only, deceiving your own selves.
Jas 1:22
[105] Bob Yandian, Salt and Light: The Sermon on the Mount (Tulsa, Oklahoma: Harrison House, c1983, 1988), 11.
Jas 1:23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
Jas 1:24 Jas 1:24
2Pe 1:9, “But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.”
Jas 1:25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
Jas 1:25
Rom 8:2, “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”
Note:
2Co 6:12, “You are not restrained by us, but you are restrained in your own affections.” ( NASB).
Jas 1:25 Comments – James mentions doing and working and works throughout this Epistle (Jas 1:4; Jas 1:20; Jas 1:25, etc.). This is because the emphasis in James is on our actions in contrast to our heart or our minds, to bring us through the trials of life.
Jas 1:22-25 Comments – The Illustration of a Man Looking into a Mirror In Jas 1:22-25 the author tries to explain the necessity of applying the Word of God to our lives by using the illustration of a man looking into a mirror. When we do look into a mirror we see a reflection of our outward man (our physical appearance). If we looked into a mirror and saw a dirty face, we would immediately wash up and clean ourselves. How do we see the inner man? To do this we must look into the Word of God and it will reflect the condition of the heart. This is what the author of Hebrews meant when he said, “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” (Heb 4:12) If we give our physical appearance daily attention by looking into a mirror and correcting any unpleasant things we see on our bodies, then we should also give our spirits the same daily attention by looking into God’s Word and making the necessary changes to our lives to conform to His Word. This is what James means by being a doer of the Word and not a hearer only. Thus, we keep our spirit man in healthy condition in the same way that we keep our outward man in good condition. In contrast, James says that if we do not become doers of God’s Word, it is like a man who ignores his physical needs after recognizing them in a mirror and walking away and forgetting them.
No one has ever looked at his own face. Our eyes are set within sockets so that we cannot directly see our face. We may be able to see the tip of our nose or lips, but we need a mirror to see our entire face. We know what we look like physically because we trust the image reflected in a mirror. In a similar sense, no one has ever seen his spirit, because it is the invisible part of man’s make-up. Therefore, it is called in Scriptures the inner man and the hidden man of the heart. The only way we can see it is through the reflection of God’s Word, which gives us a clear image of our own spirit. We must trust that what God’s Word says about our born again spirit is accurate, despite what our mind and reason tells us.
Jas 1:26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.
Jas 1:26
Jas 1:27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
Jas 1:27
Scripture Reference – Note a similar verse on doing for others as a sign of genuine Christian faith, “My little children, let us not love in word, neither in tongue; but in deed and in truth.” (1Jn 3:18)
Jas 1:27 “and to keep himself unspotted from the world” – Comments – In Joh 15:19; Joh 17:11; Joh 17:14; Joh 17:16, we are “in the world, but not of the world.”
Joh 15:19, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.”
Jas 1:27 Comments – James is writing to the Christian Jews of the Diaspora. That is, he is addressing all of the Jews who did not live in the land of Palestine. These Jewish converts were zealous and very religious. Therefore, James wants to give them a clear understanding of what true “religious activity” is all about.
The outward sign of true godliness is to help those in need; and the inward sign of true godliness is to remain pure from the temptations of this evil world. Thus, James describes godliness from the heart as well as from our actions. Perhaps James used the examples of orphans and widows because these two groups were discusses in the Law as those whom the Jews were required to help.
Within the context of this epistle, we are taught that in the midst of our trials we should help those who are less fortunate than us.
Fuente: Everett’s Study Notes on the Holy Scriptures
Jam 1:19. Swift to hear, slow to speak Agreeably to this inspired direction of the apostle, and the sentiments of the wisest of the Jews, the ancient philosophers have taken notice, that men have two ears, and but one tongue; that they should hear more than they speak: as also that the ears are continually open, ever ready to receive instruction; while the tongue is surrounded by a double row of teeth, to hedge it in, and keep it within proper bounds. But what the apostle seems peculiarly to refer to, was the temper of the Jews at this time, from which the Jewish Christians were not entirelyfree; that is, many of them were exceedingly impatient in hearing others, even when they were vindicating the ways of God; but very apt to assume authority to themselves, and to set up for doctors, rabbis, and teachers of others. See ch. Jam 3:1. Rom 2:17; Rom 2:29. Whereas it was their duty rather to be swift to hear the apostles, and such as were best acquainted with the nature of God and of Christianity; and slow to speak of such things themselves, especially before they had made themselves thorough masters of them.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 1:19 . To Jas 1:18 is annexed at first the exhortation to hear , and then in Jas 1:22 the more extended exhortation, not only to be hearers, but also doers of the word. By the reading , the connection with the preceding is evidently expressed, being with the following imperative, as in 1Co 3:21 , Phi 2:12 = itaque, therefore. This reading is, however, suspicious, as not only predominant authorities declare for the reading , but also might be easily changed into , in order to mark the thoughts in this verse as an inference from Jas 1:18 . It is true the after , conjoined with this reading (in B and C), appears to be harsh; but it may be explained from this, that the sentence . . . is introduced as being almost a proverbial expression. The reading of A: , appears to be a correction, in order to unite this verse more closely with the preceding. may be either indicative (comp. Heb 12:17 ; usually ) or imperative; it is at all events to be referred, not to what goes before, [87] but to what follows, as otherwise , or something similar, by which it would be referred back to Jas 1:18 , would require to be added. Semler explains it as an indicative, paraphrasing it: non ignoratis istud carmen; Sir 5:11 : . . . As, however, the sentence in question is here expressed in different words, so it is not to be assumed that James would here refer to that passage in Ecclesiasticus. It is thus better to consider as an imperative, as it then corresponds to (Jas 1:16 ), and serves strongly to impress the following sentence on the readers, in favour of which also is the address , added here as well as there; see also chap. Jas 2:5 : , . . .
The sentence is entirely general: let every man be swift to hear, slow to speak, slow to wrath. Whilst Laurentius and others consider this as a sententia generalis , which stands in no internal connection with the preceding, but is pressed upon the readers in its entire generality, most interpreters supply to directly taken from the preceding ; thus Estius, Gataker, Gomar, Piscator, Hornejus, Baumgarten, Rosenmller, Pott, Hottinger, Gebser, de Wette, Wiesinger, and others; but this is arbitrary, particularly as points to the universality of the sentence. However, the intention of James is not to inculcate it on his readers in its general sense, but he wishes rather that they, as Christians, should apply it to their Christian conduct; so that for them certainly refers to (Heisen, Schneckenburger, [88] Theile). is therefore not to be supplied to , still we may say with Semler: pertinet ad Christianos, quatenus sunt Christiani; but the expression is, as part of the general sentence, likewise to be retained in its general meaning; but what holds good of all men, in a peculiar manner holds good of Christians.
The ideas and , in the N. T. only here (in Luk 24:25 , has a different meaning), form a direct contrast; as in Philo, de conf. ling. p. 327 B: , (see Dio O. 32). By added to the second clause, James announces what kind of speaking he means, namely, speaking . [89] But from Jas 1:20 it is evident that by which, as Cremer correctly remarks, denotes not the passive affection, but active displeasure directed toward any one is to be understood sinful and passionate zeal. is to be taken in both clauses in the same sense, which as is often the case with expressions in figurative language goes beyond the literal and direct idea of the word, as Hornejus correctly explains it in reference to the second clause: ita jubet tardos ad iram esse, ut ab eo nos prorsus retrahat. Several expositors refer both clauses, others at least the second chiefly or alone, to the conduct toward God, with or without an express reference to Jas 1:13 . [90] But this is incorrect; the to which James alludes is rather carnal zeal, which will censure its neighbour, whose fruit is not , but (chap. Jas 3:16 ). The warning is addressed to those Christians who misuse the gospel (the ) as the Pharisees did the law, not for their own sanctification, but for the gratification of their censoriousness and quarrelsome temper; see chap. 3. Although James with this exhortation has specially in view the conduct of Christians in their assemblies, yet must not be restricted to the idea of mere teaching (Bede, Hornejus, Hottinger, de Wette, Brckner, and others). is a more comprehensive term than , which is included in it.
[87] De Wette explains it: “Ye know this, namely, that He has regenerated us;” but this, as he himself confesses, gives a wholly unsatisfactory sense.
[88] Schneckenburger: quamvis de sensu dubitari nequeat, nempe de addiscendo caveas tamen vocem hanc putes grammatice subaudiendam; sed Jacobus regulam istam generalem ita hic subnectit, ut eam ad rem christianam imprimis valere moneat.
[89] The circumstance is in favour of this close connection of these two last clauses, that if is here taken in a wider sense (as Gunkel thinks), then a different signification must be given to in the two clauses, as here, as the following verse shows, must be taken in a bad sense. Lange thinks that James does not absolutely reject ; but whilst he understands by eagerness of passion to which one is led from eagerness in speaking by warmth, he evidently understands this as something to be entirely rejected. According to Bouman, the anger here is meant to which one is inflamed by the of another.
[90]
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
IV. SECOND ADMONITION WITH REFERENCE TO THE SECOND FROM OF TEMPTATIONFANATICISM
CAUTION AGAINST YIELDING TO THE WARTH OF MAN (SEXUAL), WHICH THANKS ITSELF COMPETENT TO ADMINSTER THE JUSTICE OF GOD BUT IS INCOMPETENT TO DO IT. THE INSTRUMENT OF DELIVERANCE AND PRESERVATION FROM THIS ZEAL.: THE CULTURE OF INNER LIFE IN FAITH AND THE VERITABLE RELIGIOUS PROOF OF THIS FAITH IN ACTS OF MERCY.
Jam 1:19-27
(Jam 1:22-27. Epistle for 5th Sunday after Easter)
19 Wherefore,38 my beloved brethren, let every man be swift to hear, slow to speak, slow 20, 21to wrath: For the wrath of man worketh39 not the righteousness of God. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. 22But be ye doers of the word, and not hearers only,40 deceiving your own selves. 23For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 24For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. 25But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work41, this man shall be blessed in 26his deed. If42 any man among you43 seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans religion is vain. 27Pure religion and undefiled before God44 and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from, the world.
EXEGETICAL AND CRITICAL
Analysis. Caution against the second form of temptationfanatical, angry zeal. The clemency of the man who is called to be the child of God or who is already begotten, should be in comformity to the clemency of God Jam 1:19.The wrath of man [sexual] is not adapted So the ministering of the righteousness of God, Jam 1:20.They were to purify themselves from this temptation, by acknowledging said sin as a pollution (not peradventure as zeal for Judaistic purity) and as natural maliciousness and putting it off, and on the other hand, by thoroughly appropriating with meekness the word of Christian truth unto the furthering of their salvation, Jam 1:21.Such an appropriation of the word will be most readily accomplished by their becoming doers of the word and by ceasing to be mere hearers, Jam 1:22-24.The real doer of the word has two distinguishing marks: he is absorbed with the eye of faith in the contemplation of the perfect law, the free law of Christian truth and proves his perseverance in this contemplation by the full consistency of Christian activity (as described more particularly). By such full energy of life he attains the enjoyment of blissful life Jam 1:25.Whoever imagines that he is a real worshipper of God and a zealot for the honour of God and corrupts his heart in giving the reins (in fanatical zeal) to his tongue, his religious service is vain. But the counterpart, true worship of God corresponding to the true image-of-God-the-Father, is Christian care of the helpless members of the Church accompanied by a decided shunning of polluting worldly-mindedness. Jam 1:26-27.
The clemency which shuns fanaticism and conforms to the clemency of the Father in heaven.
Jam 1:19. Know however, my beloved brethren.The connection indicated by the reading (see App. Crit.) deduces from the clemency of God the exhortation that the Christian also should exhibit corresponding clemency. But that reading makes this verse dependent on what precedes, as if it were simply an application, which is not correct. On the contrary we have here the beginning of a new leading thought, viz.: the guarding of Christians against the temptation of fanatical zeal by fully yielding to the spirit of meekness and liberty in Christianity. Hence the reading is also preferable on internal grounds. Huthers observation is correct: Jam 1:18, connects primarily with the exhortation to hearand then with the further exhortation in Jam 1:22 to be not only hearers but doers of the word. But the hearing here insisted upon must evidence itself as decided, (according to Mat 13:23) as a full and unreserved yielding to the word of truth and consequently as the foundation and not as the contrast of doing. Semler takes as an Indicative; non ignoratis istud carmen Sir. Jam 1:11, but apart from the difference in expression there and here, the indicative sense weakens without reason the energetical tone of the exhortation. Huther remarks that answers to the Jam 1:16, which view is further confirmed by the use of the same address: here and there; of also Jam 2:5. [But it is not necessary to connect the taken indicatively with the exhortation at all: it therefore cannot weaken its energetical tone, on the contrary it strengthens it by its very abruptness. Adopting the indicative sense of I connect it therefore with the preceding, as follows: Ye know it, my beloved brethren, but let every man, etc.; or paraphrasing: Ye know that these things are so, but possessed of this very knowledge let every man, etc. is used in this sense in Eph 5:5; Heb 12:17.M.].
Also let every man. (see App. Crit.) indicates that the conduct of man should be in conformity to the conduct of God. It remains to be ascertained in what sense we are to take this sentence. Laurentius and al. make it a general direction; Gebser, Wiesinger and al. give it a distinct reference to the word of truth; Huther, Theile and al., say that the general direction had primarily the specific aim of inculcating upon Christians the right conduct also in respect of the word of truth. But all this hardly does full justice to the double antithesis in the words: slow to speak, slow to wrath. The Apostle indicates the point in which Christ and Christian religiousness should evidence itself as humanity, but true humanity also as pietyeven the centre of faith and humanity as contrasted with inhuman and impious conduct. Hence the express declaration: . It is a fundamental law of humanity, which is here described by the antithesis and (found in Philo, but in no other place of the New Testament, and expressed by Rckert thus: thou hast two ears and one mouth.)Being swift to hear denotes entire readiness, constancy and thoughtfulness of hearing (Mat 13:23) and shows that such real hearing contains the germ of obedience to the truth, just as real tasting and seeing involves the experience that the Lord is good. Being slow to speak of course does not exclude all speaking but rash, immature, thoughtless and immoderate talking (), especially dogmatical speaking Jam 3:1, although the expression is not confined to it (Pott and al.). The Apostle demands cautious, thoughtful speaking, a speaking flowing from an inward calling and therefore a weighty speaking. Being slow to wrath applies in like manner to anger, which is consequently not absolutely disallowed (as Hornejus has truly remarked). Eagerness in speaking by warmth leads one easily to eagerness of passion [Alford: The quick speaker is the quick kindler.M.]. Huther justly rejects the reference of this wrath to God (Calvin, Bengel, Gebser: impatience towards God on account of persecution). For in that case James ought not to have allowed any slowness to wrath. Huther capitally explains this wrath of carnal zeal aiming at the mastering of our neighbour, the fruit of which is not but Jam 3:16; the caution is directed against Christians, whoas did the Pharisees in respect to the lawinstead of using the Gospel for their own sanctification, were abusing it in gratifying their love of condemnation and quarrelsomeness. Thus our exhortation in its particular direction is addressed not only to the Jewish Christians but to all the twelve tribes, whose ancestors in fanaticism, Simeon and Levi (Genesis 34), disapproved by their father (Gen 34:49), were afterwards mentioned as patterns worthy of imitation (Judith 9).
The wrath of man not a suitable organ of the righteousness of God.
Jam 1:20. For the wrath of man worketh not.Our verse gives the reason of the preceding one, but contrasts the two modes of conduct, the right one there and the wrong one here. We attach importance to the distinction that in the former verse reference is made to the wrath of man in general and here to the wrath of man sexually. Thomas perceives in the expression an antithesis between the man and the child, Bengel one between man and woman but neither does conform to or satisfy the historical significance of our expression. We agree with Huther that this sentence must not be referred to the state of being righteous before God (Gebser, Grashof), and with Wiesinger that it must not be to the personal doing of men which is well-pleasing to God (so Huther following Luther= a meaning of frequent occurrence in both Testaments); but we cannot stop with Wiesinger at the interpretation of Hofmann that the wrath (zeal) of man is unable to effect in others (i.e., as a zeal of conversion) the righteousness of God, i.e., that state of being righteous [Rechtsbeschaffenheit45], which God begets by this word of truth. For James evidently has respect to the fanatical delusion of wrath, which imagines to administer and work out in the world the righteousness of God especially with reference to unbelievers by passionate words and deeds, in that it only gives reality to its unamiable ebullitions. Such was specifically the Judaistic delusion, which begot Ebionism and the Jewish war and which also found afterwards its expression in Mohammedanism and even in the Christian crusades, in the ecclesiastical persecutions of heretics and also in several fanatical heretics (Eudo de Stella, Thomas Mnzer, etc.). But that the subjects of this delusion at the same time believe that their wrath (zeal) is the true way of converting men, that thus they are doing a work well-pleasing to God and that thus they will become righteous before God are features which, although we cannot set them aside, must remain subordinate to the leading idea of passionate ebullitions in majorem gloriam Dei, i.e., here justiti Dei. Our translation would be more strongly expressed by the reading than by the better authenticated ; but the latter taken in a pregnant sense, does also give the force of the former.
Shunning the temptation to unholy and hypocritical wrath (zeal) by means of true sanctification, negatively and positively.
Jam 1:21. Wherefore removing etc.James bidding his readers purify themselves from the false zeal for their imaginary Jewish purity sounds like an oxymoron; for it is just their kind of zeal for purity which he characterizes as impurity and their imaginary piety as inhuman maliciousness. But true purifying is to him sanctification, that is, it is on the one hand the result of a negation (putting off impurity, etc.), and on the other, the result of a positive act, viz., the full receiving of the word of truth. However the two acts do not absolutely succeed one another (remove and receive), but with the removing of impurity (take note of the Participle) the real appropriating of the evangelical word of God is to take place. The negative element, however, has here a conditional precedence, repentance before faith (Mar 1:15); hence it is here subordinated by the Participle to the positive element on which it depends (cf. Rom 13:12; Eph 4:22-23). But the Participle must also be noted as enforcing constancy in purifying. we cannot translate putting off, for the reference is not figuratively to the putting off of filthy garments and to the opposite putting on of clean ones. The antithesis is: to remove, do away with; and to acquire, appropriate (see Eph 4:25 and other passages).
All filthiness (impurity). (in the New Testament only here) is doubtless a stronger expression than (Rom 6:19). It denotes filth in a religious, theocratical sense like the filthy garment Jam 2:2, like 1Pe 3:21, and and Rev 22:11. To take the word in a general sense of moral uncleanness (Calvin and al.), is inadequate; still less apposite are the specific renderings avarice (Storr), whoring (Laurentius), intemperance (Heisen); but least of all its reduction to an attribute of the following (Huther: putting off all uncleanness and abundance of malice; similarly. Theile, Wiesinger and al.). It is sufficiently manifest that James sees in the carnal wrath (zeal) exerted in the interest of piety an antithesis, viz., impurity towards God (on the Atheistical in the heart of fanaticism see Nitzsch System, p. 39), and malice towards man.
All out-flowing (communication of life) of malice.Huther: , foreign to classical Greek, denotes in the New Testament abundance, really superabundance. The substantive and the corresponding verb signify in the New Testament the overflowing of a fulness of life, on the one hand as a development of life (a passing over into the life which continues to procreate itself Mat 5:20; Rom 15:13, etc.), on the other hand as a communication of life (a passing over upon others, Rom 5:15; Rom 5:17; 2Co 8:2; Jam 5:15, etc.). Here the word is evidently used in the latter sense. This follows also from the proper definition of the term , which here is not synonymous with (1Co 5:8)=vitiositas (Semler, Theile and al.), but according to the connection as the opposite of , as Eph 4:31; Col 3:8; Tit 3:3; 1Pe 2:1. A more specific idea, namely the inimical disposition towards ones neighbour, which we express by animosity (Pott)! Huther.(Wiesinger: , Rosenmller: morositas; Meyer: malice). The overflowing of maliciousness is therefore the malicious, hateful communication which passes from the fanatical wrath (zeal) of the propagandists on those whom they influence, according to Mat 23:15; Rom 2:24 and according to ecclesiastical history, especially the history of the persecution of the Donatists, the Paulicians and the Camisards, etc. The definition of = (Bede); outgrowth, efflorescence (Schneckenburger, de Wette);=the remnant surviving from former times (Gebser and al.=), are thus set aside. [Alford joins with , as belonging to the Genitive and remarks that it seems better for the context, which concerns not the putting away of moral pollution of all kinds, but only of that kind, which belongs to . And thus taken it will mean that pollutes the soul and renders it unfit to receive the . It is very possible that the agricultural similitude in may have influenced the choice of both these words, and . The ground must be rid of all that pollutes and chokes it, before the seed can sink in and come to maturity; must be cleaned and cleared. , if the above figures be allowed, is the rank growth, the abundant crop.M.].
Receive (acquire, appropriate) in meekness.In meekness, in virtue of a meek disposition, and not only with meekness. Meekness stands first in a pregnant sense. In meekness acquire, i.e. a meek demeanour, the opposite of wrathfulness, exhibited towards their brethren of different opinions is not only the condition, the vital element of the reception of the Gospel on the part of the Jews but also of the right appropriation of the same on the part of the Jewish Christians. Although the word denotes not directly the docilis animus (Grotius, similarly Calvin and al.), yet the first condition and proof of the same. The reference, to be sure, is not to meekness as the fruit of the reception of the word (Schneckenburger), although the morally calm and gentle spirit engendered under the influence of Christianity must be manifested in its highest perfection as its fruit. Want of meekness destroys the power of the Gospel (Mat 18:23, etc.); the fourth and the seventeenth centuries prove this in a remarkable manner Receive. is emphatic and denotes the right attitude under right hearing with right doing. The rooting and growing of Paul is here strikingly described as a fuller making ones own [appropriation], because the Jewish-Christians were in great danger of again losing their own (property) and the Jews were on the point of losing their ancient title to it (cf. 1Th 1:6).
The word implanted in [and among] you.This word is the objective Gospel (Huther: neither innate or connate reason [Oecumenius], nor the inner light of the mystics, for forbids that) as in Jam 1:18, but in its subjective form of life, as the spiritual and vital principle in believers or as the seed of regeneration (1Pe 1:23). In this form it is implanted in believers but likewise implanted as a principle of conversion in the Jews as a whole; the latter meaning must not be not passed over. Hence the is relevant both with reference to the first reception and the further appropriation of it. In consequence of the difficulty arising from the idea of receiving a word already implanted, Calvin made proleptic and explained it ita suscipite, ut vere inseratur; and others similarly. But the word received subjectively does not thereby cease to be objective and to be received. [It is doubtful whether Langes solution of the difficulty will stand the ordeal of logical analysis. There is no such double sense in . Nor is the more clearly expressed exposition of Alford more satisfactory. He sees in an allusion to the parable of the sower and makes the =the word which has been sown, the word whose attribute and it is to be , and which is , awaiting your reception of it to spring up and take up your being into it and make you new plants. His exposition is open to the same objection that something which is already sown in another soil can be implanted in us, if he understands by the word written or preached. Adhering however to the real meaning =innate, (Hesych.) we may remove all difficulty. Then the is=the innate Word, that is, the Word which has been born in our nature, i.e. Christ. So Wordsworth who produces much illustrative matter of the use of and thus sums up the whole: While it is true, that Christ by his Incarnation is properly said to be innate, born in us, and to be indeed Emmanuel, God with us, God manifest in our flesh, God dwelling forever in the nature of us all; or, if we adopt the other sense of , while it is true, that Christ is indeed grafted in us as our Netzer or Branch (see Mat 2:23), yet will not this avail for our salvation, unless we receive Him by faith. We must be planted in Him and He in us by Baptism (Gal 3:27), we must dwell in Him and He in us, by actual and habitual communion with Him in the Holy Eucharist, we must, abide and bring forth fruit in Him, by fervent love and hearty obedience. Christ, who is the Branch (Zec 6:12), is engrafted on the stock of our nature; but a scion grafted on a tree will not grow unless it is received and take root in the stock; so His Incarnation will profit us nothing, unless we receive Him in our hearts and drink in the sap of His grace and transfuse the life-blood of our wills into Him, and grow and coalesce with Him and bring forth fruit in Him.M.].
Which is able to save your souls.The idea of individual salvation is allied here with that of the national deliverance of the Israelites as in Joh 10:28. Hence stress is here laid not only on the salvation of the soul but also on the salvation of the life and is stronger than simply . [Alford says: It is the which carries the personality of the man; which is between the drawing it upwards and the drawing it downwards; and is saved or lost, passes into life or death, according to the choice between these two. And the , working through the and by the Divine , is a spiritual agency, able to save the M.]. It is able (cf. Rom 1:16, ), but you are unable, incompetent for the carrying out of your judaistic plans of salvation. [Calvin: Magnificum clestis doctrin encomium, quod certam ex ea salutem consequimur. Est autem additum, ut sermonem illum instar thesauri incomparabilis et expetere et amare et magnificare discamus. Est ergo acris ad castigandam nostram ignaviam stimulus, sermonem cui solemus tam negligenter aures prbere, salutis nostr esse causam. Tametsi non in hunc finem servandi vis sermoni adscribitur quasi aut salus in externo vocis sonitu inclusa foret, aut servandi munus Deo ablatum alio transferretur. Nam de sermone tractat Jacobus qui fide in corda hominum penetravit: et tantum indicat, Deum salutis auctorem evangelio suo earn peragere.M.].
But you will really appropriate the word by becoming doers of the word and by ceasing to remain hearers only, Jam 1:22-24.
Jam 1:22. But become ye doers of the word.=be ye (Huther against Wiesinger, Theile and al.) who render=became ye. Huther refers to Mat 6:16; Mat 10:16 and other passages. We take it with Wiesinger, of course not in the sense of Semler, as if the word indicated perpetuam successionem horum exercitiorum, but in the sense of a perfect development of their Christian life. This demand on the Jewish Christians and the Jews was the cause of the martyrdom of Simon, the brother of James under the reign of Trajan; it was also the cause of the early martyrdom of James, not long after he wrote this Epistle, and this is just his idea of the deed, the doing and the work, as it here for the first time takes a distinct shape: you must become wholly consistent Christians, if Christianity is to effect your salvation. As the warning against apostasy forms the negative side of his Epistle, so this exhortation to consistency constitutes its positive side. For the word is more clearly defined in Jam 1:18; Jam 1:21 as the Gospel. They must become doers of the same in respect of its organic unity: this cannot be done by isolated acts, but only by one general act of practical life. Cf. Jam 4:11; Rom 2:13. The , who as such is the real , is contrasted with the . To the theocracy in its practical direction the as such is insufficient, while the Greek school understood by per se a praiseworthy hearer. Cf. Mat 7:21; Luk 11:28; Joh 13:17.
As those who ensnare themselves.See James 5:26; Col 2:4; Gal 4:3; 1Jn 1:8; to reckon beyond the mark, to reason falsely, to use fallacies,in its practical tendency becomes deceiving, cheating and ensnaring by fallacies. Thus the hearer only deceives and ensnares himself. Huther refers to in opposition to Gebser and Schneckenburger who connect it with ; but the latter are right, because the imaginary merit of hearing is the fallacy whereby they deceive themselves and thus properly ensnare themselves.
Jam 1:23. For [because] if any is a hearer.Demonstration of the preceding by means of a simile, which is not, however, a mere figure.
Is like to.The emphatically repeated.
A man.There must be some good reason for the recurrence of the specific man (sexual) and not only of man in general. Huther ought not to have despatched as curious the exposition [of PaesM. ] viri obiter tantum solent specula intueri [muliebri autem est curiose se ad speculum componere.M.]. The exposition of the word is connected with that of which according to Rosenmller, Pott and al. is here used in the secondary sense of hasty observation, but is disputed by Wiesinger and Huther. Now it is correct that in Luk 12:24; Luk 12:27; Act 7:31-32; Act 11:6, the word denotes attentive contemplation or consideration. Primarily it signifies simply, to observe, perceive, contemplate, understand, and if the expression is opposed, as is the case here, by the more important contemplation , and we have in narrative form the statement, that the man observed himself, went away and forthwith forgot etc., the reference is only to a somewhat imperfect, momentarily-sufficient self-contemplating, such as before the mirror is rather peculiar to man than to woman. It is moreover to be borne in mind that the ideas to hear the word, and to contemplate oneself in a mirror do not exactly coincide; it is only in the moment of a knowledge of oneself, of an incipient repentance that the word, which per se however is a mirror throughout, becomes efficient as a mirror. The countenance or , although it need not denote the whole figure (so Pott and Sckneckenburger), is not necessarily confined to the face (so Huther); the addition renders the word more expressive. denotes according to Wiesinger and Huther only the sphere of sensuous perception as distinguished from the ethical sphere, the face, such as a man has by natural birth. That is, James is again made to remind his readers that he only refers to a figure. We consider such an interposed explanation of the figure here also not only superfluous but inappropriate to symbolical diction, for what is the real meaning of Jam 3:6? According to Wiesinger, to be sure, the wheel revolving from a mans birth; but that would be an unintelligible expression and the exposition of Grotius and al. cursus natur has more in its favour. For life is also a genesis in a higher degree, and the fluctuating is just the signature of the stages and states through which this genesis runs. This would also enable us to fix the reference of here to (Huther), as opposed to its reference to the general idea (Wiesinger). The Jews, as Jewish-Christians, for a while attained self-knowledge, in that they saw [knew, recognizedM.] themselves in the mirror of the Gospel according to their national and individual course of development, and thus they saw also the maculas of this development and appearance, hence the allusion to this circumstance (Wolf) must not be rejected with Huther. In a more general sense, etc., can neither denote the natural corruption of man per se (Pott), nor the ideal form of the new man (Wiesinger). To stop at the figure itself (with Huther) would be tantamount to making the figure unmeaning. But it simply signifies the image of the inner mans appearance as to his sinful condition modified now this way, now that way by his actual conduct. On the mirrors of the ancients see the respective article in Winer.
Jam 1:24. For he observed himself.The narrative form represents as in Jam 1:11, an incident quickly accomplished in the rapid succession of the fleeting stages of its brief duration. The is the most important point, as Huther remarks, but each separate stage has a meaning of its own. The stage of self-knowledge in the mirror of the word, believing hearing, is followed by speedy departing, the averting of the mind from the objective fulness and depth of the word (not only from what had been heard subjectively, as Huther explains); the departing is attended by the forgetting of the mirror-image, i.e., the loss of self-knowledge conscious of the necessity of salvation which would have impelled the man to the consequence of Christian renovation of life. The loss accruing from such a course, is referred to by James in James 5:26, but especially in James 5. [The Perfect standing between the Aorists and is striking and imports that the departing denotes a permanent neglect and disuse of the mirror.M.].
The real doer of the word according to his marks of distinction: his being absorbed in the contemplation of the free-making word, his constancy, the blessedness.
Jam 1:25. But he who became absorbed.The pure antithesis of the former figure. Huther: corresponds with , with , and with . The Participles have the effect of strengthening the already strong expressions, especially in the Aorist, while taken together they indicate: , that it is only by constancy that a man becomes a real doer of the word. This passage must not be construed as if James wanted to distinguish the doing of the word as something separate from the looking into and abiding in it. The and , as such, is . This has an important bearing on the right understanding of the passage and is also veryPauline. Constant looking into the word of salvation by faith is preminently the doing which is followed by outward proof. This construction therefore must not be altered by resolving into (Pott), or by saying with Wiesinger that right hearing and appropriating leads to doing and (thereby) to the blessedness of doing. Even Huther, who rejects Wiesingers exposition, does not strictly adhere to the full energy of the idea, for he says that the doing of the law is the necessary consequence of persevering looking into the same; although prominence must be given to the fact that he characterizes the consequence as necessary. to stoop aside, to stoop over a thing in order to examine it closely (Luk 24:12; Joh 20:5; Joh 20:11; 1Pe 1:12); to sink into it, to be absorbed in its contemplation. Schneckenburger thinks: perhaps ad imaginem speculi humi aut mens impositi adaptatum. But this is not the most fitting way to look into a mirror. The remaining, persevering in it, Wiesinger explains as appropriating. But it is just the remaining in the yielding oneself to the object by contemplating it, whereby the appropriating of it is effected. [One of the best illustrations of the force of is given by Coleridge, Aids to Reflection, p. 15, note: It signifies the incurvation or bending of the body in the act of looking down into; as, for instance, in the endeavour to see the reflected image of a star in the water at the bottom of a well. A more happy and forcible word could not have been chosen to express the nature and ultimate object of reflection and to enforce the necessity of it, in order to discover the living fountain and springhead of the evidence of the Christian faith in the believer himself, and at the same time to point out the seat and region where alone it is to be found. Quantum sumus scimus. That which we find within ourselves, which is more than ourselves, and yet the ground of whatever is good and permanent therein, is the substance and life of all other knowledge.M.].
Into the completed law.We translate completed because of the weighty adjective , which here again makes prominent the N. T. completion of the O. T. (cf. the and the Jam 5:4, and the Jam 5:7; the Sermon on the Mount, the Matthew 2, etc.). It is not therefore the lex naturalis (Schulthess), or in general the , inasmuch as it is the means of regeneration and the norm of the new life (Wiesinger, Huther: the norm of the new life), or on the one hand the O. T. law as simply perfect, or on the other the Gospel in a general sense; but it is the Gospel conceived as that completion of the law which transforms the outward, enslaving law into a new principle of life communicating itself to the inner man and absolutely liberating him. And just as the expressions of Paul: the law of the Spirit (Rom 8:2), the law of faith (Rom 3:27), always contain an oxymoron alluding to the higher unity of the antithesis: law and spirit, etc., so likewise in the expressions of James: the perfect law, the law of liberty, although an imitation of Pauline modes of expression is out of the question (Kern). The law as law made men servants (slaves); in its N. T. completion it makes them free. In the same sense it is also called the which is fulfilled by love (Jam 2:8), and again the law of liberty (Jam 1:12). The passages of the Old Testament, which speak of the glory of the law (Deu 33:2-3), or of its sweetness (Psa 19:8), denote the prophetical transition from the Sinaitical standpoint to the Evangelical, which was decidedly foretold by the prophets (Jer 31:33). Those who attribute to James an Ebionite glorification of the law, put him back behind Jeremiah or rather remove him even out of the Old Testament. But James had special reasons for calling the Gospel a law of (liberating) liberty inasmuch as his people were tempted to seek in their O. T. zeal for the law the means of chiliastico-revolutionary liberation (cf. Joh 8:32, etc.). The Gospel is moreover a law of liberty in that it asserts, along with the Christians liberty of faith, the liberty of conscience of those of a different mind and in this form also breaks the fetters of fanaticism.
Not a hearer unto forgetting.Properly a hearer of forgetfulness (, . in the N. T.), stronger than a forgetful hearer. The antithesis brings out the idea that forgetfulness was, as it were, the object of hearing (in futuram oblivionem). The expression doer of the work (as follows from the construction as stated above) cannot signify here a work-activity separated from, or only clearly distinguished from faith, but it denotes the perseverance of the life of faith, which owing to its oneness of energy leads of its own accord to a consistent exhibition of corresponding outward deeds.
The same shall be blessed.See the beatitude Jam 5:12.
In his doing,( in the N. T. ., occurs only, besides here, in Sir 19:20), not in his deed. In the ever diligent (efficient) energy which is the soul of his deeds. Schneckenburger: ut ipsa actio sit beatitudo.The striving spiritual life-motion or the doing becomes a, festive spiritual life-motion, perfect joy. This factual becoming blessed lies according to circumstances in confession, and Rom 10:9-10 exhibits a near affinity with this passage. It is noteworthy that Paul also in that passage was particularly referring to Jewish Christians and that James above all things felt anxious that the Jews should confess Christ and that the Jewish Christians should make full and common cause with their Gentile brethren.
False and true religious service or zeal for religion and the glory of God. Jam 1:26-27.
Jam 1:26. If any man fancieth himself. denotes primarily to suppose with reference to appearance and without any higher ground of certainty (Mat 24:44; hence 1Co 7:40, an expression of modesty), hence according to the connection also to imagine erroneously (Mat 6:7) or as here to be spiritually conceited, [ i.e., the man thinks, fancies that he is religious.M.].
To be a religious man. is peculiar to James. The sense of the adjective is clear from Act 26:5 and Col 2:18. James has formed the adjective in a masterly manner: one who plumes himself (seeks his being in) on his pretended serving of God. The word certainly implies the exhibition of a presumed in external acts of religious worship (Huther), not exclusively however in the outward observance of religion, but in the permanent soldier or knight-service for glory of god. so the Jews supposed that they the servants of God among the nations (Rom 2:17), so did the Mohammedans and Crusaders at a later period and so the Jesuits suppose now. But at that time the Jewish Christians, conceited of their God-serving, in various ways separated themselves from intercourse with Gentile Christians and in preparing for the Jewish war, the Jews supposed they were making ready for the glory of God. [There is no one word in English which gives the exact meaning of and . The words religious and religion at one time were used in the sense of outward ceremonial worship. An example from Milton and another from the Homilies may prove serviceable. Some of the heathen idolatries Milton characterizes as being
adorned
With gay religions full of pomp and gold.
Par. Lost. 61.
Images used for no religion, or superstition rather, we mean of none worshipped, nor in danger to be worshipped of any, may be suffered. Homily against Peril of Idolatry. See Trench, Synonymns of the N. T., p. 233. A propos of this , Coleridge (Aids to Reflection, p. 14) has these beautiful remarks: The outward service of ancient religion, the rites, ceremonies and ceremonial vestments of the old law, had morality for their substance. They were the letter, of which morality was the spirit: the enigma, of which morality was the meaning. But morality itself is the service and ceremonial ( cultus exterior, ) of the Christian religion. The scheme of truth and grace that became () through Jesus Christ, the faith that looks down into the perfect law of liberty, has light for its garment: its very robe is righteousness.M.].
Not bridling his tongue.Not exempli causa (Rosenmller); nor must we with the majority of commentators resolve the Participle into although, as Huther rightly remarks, adding: James wants to censure those to whom zeal in talking was a sign of . That is: those who by their fanatical zeal wanted to make good their pretensions of being the true soldiers of God. , an expression found only in profane authors of the later period has been added by James to the fund of N. T. language (cf. Act 3:2).
But deceiving his heart. is not exactly synonymous with (Huther), but denotes the same act of self-deception in a much higher degree. From the inward self-deceit of the thoughts protrudes false zeal and this has the effect that the zealot completely deceives his heart by false self-excitement [chauffement and bad consequences). The fanatic, by false exaggerations outwardly, at last makes himself inwardly a false and bad character.
His religion (in the sense as defined above, his zeal for the imaginary cause of God) is vain.The blinding effects of his blinding passion yield no fruit of blessing to himself and others and pass as follies (Quixotisms in a higher style) from history into the judgment.
Jam 1:27. Religion pure and unprofaned.The two adjectives are not strictly synonymous (Theile, Huther), nor do they simply denote the contrast of the outward and the inward (Wiesinger and al.). The expression pure requires the Christian realization of the symbolical, theocratical purity; the sequel shows that it is to exhibit itself in the pious life of merciful love. The expression unprofaned (we supply this rendering in order to give more marked force to its literal meaning; the difference between and also must be brought out in the translation) requires in the same sense real preservation of purity and purifying. The legal Jew became unclean by natural and pagan uncleannesses, the Christian must keep himself clean and cleanse himself from worldly-mindedness and vain worldly doings. Such a Divine service, therefore, denotes here the true life and work for the glory of God.
Before the God and Father.This again lays stress on the Christian conception of God, as in Jam 1:5; Jam 1:17 and refers not only to the Divine judgment (Huther) but more especially to the attitude of the servant before the face and mouth of the commanding Lord. (Huther rightly observes concerning God in virtue of His love can only consider pure that religious service which is the expression of love. [Chrysostom in Catena says: , , ; , ; , , .M.].
To be careful of the orphans and widows.We translate thus because it brings out the antithesis to be careful of worldly affairs, which James has doubtless before his minds eye, like Peter in his 1Pe 4:15. Although the verb is frequently applied to visiting the distressed (Huther: Mat 25:36; Mat 25:43; Jer 23:2 etc.), it has also in this form a wider meaning (Theile: the species pro genere). The wider sense: to be careful of, to care for, to protect one, is directly brought out in Act 15:14; Heb 2:6 and elsewhere; Philo calls providentia. The are named first as those in want of help, as in Deu 10:18; Job 29:12-13 etc. Huther. This Divine service answers to the fatherhood of God; those who engage in it do His work in love and compassion, because He is a Father of the orphans and a Judge (a Protector of the rights of) the widows, Psa 68:6 and other passages. Now according to the book of Tobit it was the ideal of a true Israelite to protect the distressed among the captives of his people and Tob 1:6-7 we read that it was an integral part of the religious service of Tobit that every third year he gave the tithe to the strangers, the widows and the fatherless. In this manner the Israelite of the New Testament was called upon to help his poor people especially the distressed in their affliction. The state of affliction in its concrete form is most frequently and most touchingly exhibited in the distress of widows and orphans. In this direction we may have to seek the sense of keeping oneself unspotted from the world; and this probably explains the asyndeton of the two sentences (cf. Huther). They are not strictly cordinate, but the second is the reverse or the sequence of the first, its pure antithesis. Hence comes emphatically first. Cf. 1Pe 1:19; 2Pe 3:14. The expression ought really to be resolved into two ideas, firstly, to keep oneself from the world, secondly to keep oneself unspotted from the world, that is, from the world is connected with the two elements of the sentence: to keep oneself unspotted. The ethical idea of is everywhere the personal totality of life converted into the Impersonal, i.e. mankind as to its ungodly bias. The peculiarity of this idea in James comes out more clearly in Jam 4:4. What heathenism was to the Jew, the antithesis of the holy people, to which it might apostatize by spiritual idolatry, such was to the apostolical mind, the ungodly doing of the world, whether manifested in Judaistic visionariness or in a heathen form. Oecumeniuss idea of the , was consequently not far from the image of the excited condition of the world, which was floating before the Apostles imagination; but the Judaistic assumed a prouder and more spiritual shape. This specific reference, of course does not exclude the more general. [Alford: The whole earthly creation, separated from God and lying in the sin, which, whether considered as consisting in the men who serve it, or the enticements which it holds out to evil lust () is to Christians a source of continual defilement.M.]
DOCTRINAL AND ETHICAL
1. The purity of the moral teaching of James also is conclusive from what he says concerning wrath. James is far from holding a quietistic or ascetico-rigoristic view which did approve of all anger absolutely, as unworthy of man or the Christian. He recognizes with Christ (Mat 5:22; Mar 3:5) and Paul (Eph 4:26) lawful anger as opposed to unlawful. As in the case of the Master, so also in that of the disciple anger should be the extreme point of the flame, with which love strikes. But although anger is permitted up to a certain degree, it is nevertheless restricted within fixed limits by the limiting direction . One has only to look at the deplorable mischief that may be produced by excessive anger in order fully to justify the necessity and wisdom of this precept. Peculiarly Christian is the triplex officium, which in Jam 5:19 is commanded in so brief and pithy a manner. The exhibition of such a frame of mind affords proof that the regeneration spoken of in Jam 5:18 is a reality. The natural man is the very opposite: he is slow to hear, swift to speak and swift to wrath. It is also note worthy that Jam 5:19 contains properly the text, the exposition and development of which are treated of in the remainder of the Epistle. The exhortation to be swift to hear is expounded from Jam 1:21ch. Jam 2:26 with simultaneous reference to a fruitful hearing; the admonition to be slow to speak is emphatically urged in James 3 and that to be slow to wrath in James 4, 5.
2. Because on the Israelite standpoint no justification before God was possible without the fulfilling of the law, the chief demand of which is love, while wrath is the very expression of the most unbridled selfishness, there are no ideas more decidedly opposed to one another than and .
3. Slowness of hearing was, it would seem, an evil not peculiar to the first readers of this Epistle, but also common to others, and particularly to Jewish Christians. Cf. Heb 5:11; Heb 10:25. The emphatic urging of the opposite quality is therefore not superfluous. Here also the words of James echo the words of Christ. Luk 11:28; Mat 7:24-27; Mat 13:23.
4. Real inward hearing is ever to receive anew the word, implanted and already extant within us as the seed of regeneration, which in an inexhaustible richness of forms is ever brought home to us as a new word of life. What would the preached word avail unless it had hidden points of contact in the hearts and consciences of Christians? cf. 1Th 1:6. The forgetful hearer, whom James describes in Jam 1:22-24 fully corresponds with the second class of men depicted by our Lord in the parable of the sower (Mat 13:20-21).
5. James view of the connection of faith and hearing is identical with that of Paul. Rom 10:14-17.
6. The representation of the Gospel as the perfect law of liberty is as correct as it is important. Paul, who contrasts generally the law and the Gospel, acknowledges a law of the spirit of life in Christ Jesus, Rom 8:2. This law is perfect because it presents at once the most perfect and most judicious directory of the life of belivers; it is the law of liberty because the faithful practice of it leads men to true, moral liberty. Here the saying is fully valid legum servi sumus est liberi esse possimus. Cf. Joh 8:36; Mat 5:17-20.
7. Care must be had that James be not misunderstood in the description of the pure and unspotted religious service (Jam 1:23), as if these words contained an exact definition of the inner side of true religious service in general. Any one somewhat philanthropically inclined and at the same time keeping himself outwardly free from worldly contamination is on that account far from being entitled to say that in so doing he is practising the pure and unspotted religious service in the sense of James. In order to prevent any possible misapprehension of his language we have to notice that he refers not indefinitely to the Divine service, but to a pure and unspotted service ( without the Article) and states merely in a general way what is above all things essential to the being and efficacy of a practical religiousness in its outward manifestation. As if one addicted to drink were to boast of his morality and were to be told in reply that a moral man does not get drunk, it would not be the latters purpose to represent thereby the sum-total of a Christian conversation. Chrysostom. The great and principal condition is taken for granted, viz.: repentance and faith; besides, this exhortation is also addressed to Christians already regenerate, Jam 1:18. James insists upon the duty we owe to our neighbour, who is here represented by widows and orphans as those most in want of help, and upon the duties we owe to ourselves by the practice of self-denial and vigilance. These two points reveal at the same time the true disposition toward God. Besides James does not say that the man who applies himself to the discharge of these duties shall be blessed by this his doing but that he shall have even here a taste of bliss in this his doing ( ) so that this doing as such is to him the highest bliss. 5. Gerlach: In this doing of the law he will feel himself truly blessed, as he must be esteemed blessed. To fulfil the commandments of God, to progress in holiness, is an ever-growing enjoyment of blessedness, granted more and more to the believer and the faithful already here on earth.
8. Widows and orphans so highly favoured even by the Mosaic law (Exo 22:22-24 and elsewhere), are also emphatically protected by Christian morality. The difference between the philanthropy of the Church and that of a mere humanism.
HOMILETICAL AND PRACTICAL
Christians are called constantly to adopt the prayer of David, Psa 141:3.It is impossible that the bitter root of wrath can produce the sweet fruit of righteousness.Difference between holy and unholy anger.Ira furor brevis.The causes and excuses of the frequent dulness of hearing.The development of spiritual life ever conditioned by the use of the means of grace.The preaching of the Gospel a constant watering of the seed of regeneration already planted in us.What we have to lay aside and what we have to bring with us in order to serve God in public (i.e., make a public profession of religion).Many hearers put rigorous demands on the preacher but hardly any on themselves; it ought to be the reverse.True meekness in the hearing of the word.The Gospel a power of God unto salvation etc. Rom 1:16.The self-deception of the hearer of the word who becomes not a doer, cf. Pro 16:25; 1Co 3:18.Three classes of men: 1, those who neither hear nor do the word; 2, those who hear it but do it not; 3, those who both hear and do it.Even Herod heard John the Baptist gladly and for his sake did many things, but not the one thing needful, Mar 6:20.The word of God a bright mirror which must be attentively looked into, would we attain true self-knowledge. The true hearer of the Gospel looks as carefully into the mirror as do the angels into the plan of salvation, 1Pe 1:12.The Gospel 1, a law; 2, a perfect law; 3, a perfect law of liberty.The blessedness of the doer of the word, Psa 119:1 etc.The absolute incompatibility of the service of sins of the tongue with a truly religious life.The Christian life a service of love.Only that Divine service is the true, which is a Divine service before God and the Father, 1Sa 16:7.The practice of the duties of love must be joined with conscientious watchfulness of ourselves.The Christians relation to the world: 1, to its distressed ones; 2, to its temptations.The fruit of righteousness is a tree of life, Pro 11:30.How eloquently James has recommended his instruction concerning active fear of God by his own example.(Jam 1:19-27). A direction for and eulogy of the right hearing of the Gospel. James urges us 1, to devout hearing (Jam 1:19-20), 2, to meek receiving (Jam 1:21), 3, to active practice (Jam 1:22-24), and 4, to constant searching of the word (Jam 1:25-27).(Jam 1:25-27) 1, What one enjoys (Jam 1:25), 2, avoids (Jam 1:26), and 3, practises in the way of active piety.True Christianity the most practical matter in the world.
Starke:Believers are more eager to learn than to teach, for the cause of regeneration makes us real hearers of the word. Joh 8:47.
Luther:Blessed is the man whose mouth is in his heart and whose heart is not in his mouth; the one is wisdom, the other folly.
Starke:He who along with other sins does not overcome his carnal anger, cannot enter into the Kingdom of God, Gal 5:20-21.Sins are also in believers, who must more and more cleanse themselves from them, Heb 12:1.
Quesnel:He only loves the word of God in truth, who performs it by love, 1Jn 5:3.
Langh Op:To deceive others is bad, to deceive oneself worse, and the latter is more common than the first, Pro 24:8.
Starke:The word of God is here compares with a mirror not only on account of its intrinsic brightness and purity, but chiefly because of its use and benefit. For it not only shows us (according to the law) the detestable and sinful form of our souls which we derive from the first Adam and wherein alas, we resemble Satan, but it shows us also (according to the Gospel) the beauteous, glorious and lovely form which we may receive from Christ, the second Adam, and His Spirit by means of the new birth and wherein we resemble Him.
Quesnel:He that doeth not what he heareth, forgetteth more than he heareth and his latter end will be worse than the beginning, 2Pe 2:20; 2Pe 2:22.Blessed is the man who receives his own testimony against himself. 1Co 11:31.
Starke:Fear not, believers, if you hear the Gospel called a law and that it enters as much and more into hearts of poor sinners with lightning and thunder than the old law of Sinai; for it is a law of liberty. Such a liberty which is more valuable than all treasures, more pleasant than life itself and more precious than all the goods of the world; none know what it is worth but those who have lost it and those who have it, although they esteem it most highly, yet do they not esteem it according to its value, Gal 5:1-13.Whoso truly serves God in the spirit, his tongue also is governed by the Spirit of God, Psa 39:2.Many whose mouth is full of the praise of the truth and who are proud of their Divine service are their own worst deceivers and seducers, Rom 2:23.Many a service is well-pleasing to God which is despised and even rejected by men, Act 24:14.
Cramer:Widows and orphans are privileged individuals before God.He that keeps himself unspotted before the world, does the will of God and is greatly blessed, 2Co 6:17-18.
Jam 1:16-21. Epistle for the 4th Sunday after Easter (Cantate).
Luther:Because the Epistle of James James 1 has been read from of old on this Sunday, being also good for instruction and exhortation, we will also retain it for those who would have it continued and say something concerning it, lest it be thought we wanted to reject it, although the Epistle has not been written by an Apostle nor does set forth everywhere the manner and stamp of apostolical teaching nor quite conformable to pure doctrine. Therefore James concludes: Let every man be swift to hear, slow to speak, slow to wrath. That is: be taught, admonished by Gods word, reproved and comforted, be swift in these things; but be not fluent in speech, in murmuring, cursing and railing against God and man. Hereby he does not forbid us all speaking, reproving and being angry, if the commandment of God or necessity require us so to do, but that we for ourselves shall not rashly and vehemently engage in it, although we be irritated theretoand the rather hearken to and suffer us to be taught by the word; which is the true and real word, which we should ever let govern and lead us, and from which should flow whatsoever we say, blame and rebuke. Hence it is said soon afterwards to receive the word with meekness, that we may not be angry if it reprove us, or murmur if we have to suffer somewhat for it.
Heubner:Talkativeness the mark of a weak mind.The word of God the best bridle for the government of the tongue and the affections.Never act while thou art angry.(Jam 1:16-21.) The Christians belief in the presiding control of an all-good God. 1. Nature and reason, 2. Effects of this belief.Self-deceit in the service of God.
Porubszky:Of ungodly anger. 1. What is anger? 2. What does anger? 3. How is anger conquered?
Couard:Contemplations on the precious gift of the Gospel.
Kapff:Whereto we are impelled by the absolute perfection of God.
Palmer:Good works: 1, their inward origin (Jam 1:16-18), 2, their outward form (Jam 1:19-21).
Souchon:Receive the word daily.
Standt:What we may expect from God: 1, what He gives (Jam 1:16-18), 2, what He removes (Jam 1:19-21).
Von Harless:Who walks in the right way to the end of life?
Arndt:The sins of the tongue.
Herberger:Like as a wagon runs in two ruts, like as a man stands on two legs unless he be a cripple, like as he consists of two parts, body and soul, so Christianity also runs in two parts, in faith and works. 1. God the good gives good gifts, 2, and expects good to be returned to Him.
Lisco:The fountain and the vessel of all good gifts.Springs threefold address to us the children of God.The holiness of God in its incompatibility with human sin.
Fuchs:The word of truth as the perfect gift of God.
Jam 1:22-27. Epistle for 5th Sunday after Easter (Rogate).
Heubner:Other laws bind and are often burdensome to us: the law of God delivers us from the bands of sin.Those, otherwise free from gross sins, yet sin with the tongue.Sefishness turns even religion into an instrument of self-sufficiency.All religion must be moral.We should take to the necessitous not only our gifts but ourselves.Comparison of the true and false religious service as to 1, their nature, 2, their influence and 3, their relation to God.Caution against the abuse of the doctrine of justifying faith.
Porubszky:Be doers of the word and not hearers only !Our Divine service is a surrender to God.
Lhe:There is no doer but is also a true hearer. First a hearer, then a doer; true hearers, true doers.
Lange:If the word seizes not thyself, it will be a burden to thy head.
Stier: James 5:27.He refers less to the work itself than to the disposition and impulse of heart which impels us to the distressed in their affliction. Hence he says nothing of our feeding, clothing and providing for widows and orphans, but he specifies our visiting them in their affliction, protecting them, assisting them and carrying to them the best of our possessions, true consolation. We understand, it is to be hoped, how much this requires, how the duty of love drives us constantly into the world and among men, and how it is incompatible with pharisaic or pietistic separateness and monkish solitariness.How the hearing of the word is to become saving work.
Von Kapff:Who is blessed in his doing?
Florey:How differently Christians use the mirror of the Divine Word!
Schmid:The apothegm of wisdom concerning self-vigilance: 1. Mirror aright and see thyself; 2. See aright and know thyself; 3. Know (thyself) aright and think thee small; 4. Who thinks him (self) small is wise in all.
Herberger:The keeping of Gods word makes it ours unto salvation.
Couard:Caution against self-deceit in Christianity.
Souchon:Be doers of the word.
Westermaier:The same.
J. Saurin:An excellent sermon on James 5:25, entitled: Sur la manire dtudier la Religion, Serm. Tom. 4. p. 148.
Lisco:Of true religion.Be doers of the word and not hearers only. 1. When we shall be it? and 2, Whereby is it seen that we are it.Of the nature of true religion.
Ledderhose:The right hearing of the word.
Neiling:Ye shall be not only hearers of the word, but doers also [in a rhyme which hardly deserves reproduction.M.].
[This section is already so full of homiletical matter that instead of supplying additional ones, I refer the reader to the new matter given under Exegetical and Critical and to the following standard works which will furnish him with much that is excellent and full of thought.
On Jam 1:22. The Sermon of Bp. Andrews, V. p. 195; also Bp. Sanderson, III. p. 366.
On Jam 1:26. Bp. Butlers Sermon IV.; Dr. Barrow, Serm. XIII., Vol. I. p. 283.M.].
Footnotes:
[38] Jam 1:19. is the most authentic reading. A. B. C. Vulg. al. found in G. K. [Rec. L. Sin.] is evidently a correction designed to establish a clearer connections, which has however obscured the peculiar import of this section. De Wette and Wiesinger, indeed advocate the retention of on internal grounds against Lachmann, Huther and al., but the internal grounds are also in favour of and even Tischendorfs redoption of the reading of the Text. Rec. cannot affect the question. We also read with A. after and before . Tischendorf now decidedly favours ; so does Bouman p. 84 sqq.
Lange: Know however also let every man etc. [ye know it but let etc.M.]
[39] Jam 1:20. A. B. [C.3] Sin., Lachmann; C.* G. K. al. Tisch. The former seems to preponderate, but has here surely a peculiarly emphatic meaning.
Lange: For the mans [vir] wrath doth not accomplish [execute] etc.
Jam 1:21. Lange: Wherefore, removing all filthiness and all out-flowing [communication of life] of malice [malignity] acquire in gentleness the word implanted in [and among] you, which etc.
Wherefore putting off all filthiness and superabundance of maliciousness, receive in meekness the innate Word, which etc.M.]
[40] Jam 1:22. before Rec. A. C. K. L. Theile; after B. Vulg. Alford.M.]
Lange: But become ye doers as those who ensnare themselves. [But become ye deceiving etc.M.]
Jam 1:23. Lange: For if this man is like to a man who observes the countenance [image of appearance] of his birth [of his development-image, of his life-form, the momentary formation of his continual development] in a mirror.
Because () this man is like to a man considering the face of his birth in a mirrorM.].
Jam 1:24. Lange: For he observed himself and went away and forthwith forgot of what manner he was. For he considered himself and is gone away what he was like ( i. e. how he looked in the mirror)M.].
[41] Jam 1:25. A. B. C. Sin. and al. omit before , so Lachmann; Tischendorf following G. K. [and Rec.M.] inserts it. The omission may have arisen from the supposition that the word was superfluous, its pregnant force having been misapprehended.
Lange: But he, who became absorbed in the completed law, that of liberty, and remained thus, who became not a hearer unto forgetting, but a doer of the work, the same shall be blessed in his doing.
But he who looked into the perfect law, that () of liberty, and perseveres doing so, being in his doingM.].
[42] Jam 1:26, after , inserted by Lachmann following C, has the most important Codd. against it. It weakens also the recapitulatory character of the sentence.
[43] Jam 1:26. A. B. C. omit .
Lange: If any man [among you] fancieth himself to be a religious man [one theocratically zealous of the honour of God] etc.
German for religious man, Gottesdiener=a servant of God, one observant of Gods outward service s religion Gottesdienst=outward service of God.M.]
[44] Jam 1:27. before recommended by A. B. C. * Sin. al. and Lachmann. This reading is also in consonance with the thought, the reference being to the God of the Christian revelation.
Lange: A pure and unprofaned religion [outward serviceM.] before the God and Father is this: to be careful of the orphans and widows in their tribulation [to have the oversight of them, and not to be engrossed with politics], to preserve himself unspotted from the world.
before our God and Father ( ) etc.; =with, in the estimation of Alford,M.]
[45]We consider this term, which through Hofmann has crept into theology, as an abortive improvement on the term righteousness (German: Rechtschaffenheit or Gerechtigkeit).
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
The Word of Truth
Jam 1:19-27
THIS word “wherefore” leads us to inquire what the Apostle has been talking about. What was his last sentence? “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. Wherefore” but is it not a feeble “Wherefore”? Is there any vital connection between the doctrine of Jam 1:18 and the doctrine of Jam 1:19 ? In the 18th verse we are called to the sublime doctrine of regeneration, or the new birth, the new manhood; in that verse we are reminded that God of his own will begat us with the word of truth; there we touch the point of doctrinal sublimity; this is the very crown of the work of Christ; here is the new race, here is the seed of the Second Adam: but in Jam 1:19 we are told that because this is so we are to be swift to hear, and slow to speak. There is no sublimity in this exhortation; these are the most elementary aspects of discipline, decency, and self-control. How can we connect the new birth with the simple act of hearing well, and speaking slowly, hesitantly, in a tone of dubiousness and uncertainty? Yet there must be some connection, because of this “Wherefore,” which the critics have endeavoured to modify a little, and to set in a new angle, so as not to necessitate a distinct sequence, as if Jam 1:19 belonged to Jas 1:18 . But it does. Jam 1:19 is elliptical. That is to say, it leaves out something which the spiritual understanding can easily supply. If James was not an elliptical writer, he yet wrote so tersely, he packed his sentences so closely, that his Epistle is about the longest letter to be found in the New Testament, not longest in point of number of words, but boundless, endless, in suggestion, in that glimpse power by which a man skims over all the hills to see the lands that roll and fructify in faraway horizons. Let us fill up Jam 1:19 in the spirit of Jas 1:18 : Wherefore, my beloved brethren, let every man be swift to hear this word the word of truth by which we are begotten: let him listen with his soul, for the music never ceases; let him be slow to speak, let him keep his opinions a long time until they mellow and ripen, and become sound doctrine, and really seized hold of by the heart, and kept and treasured as the very word of God: do not let him begin too soon to talk, to chatter, to join in the general theological fray, and to speak words he has only heard by the outward ear, and that have not yet got a thorough housing in his heart, his confidence, his love; and especially let us be slow to wrath, and keep ourselves out of those little fuming controversies in which bigots almost frizzle themselves to death, thinking that if they get angry the universe will be kept from tilting over. It is not an exhortation to listen with the outward ear, or an exhortation to speak slowly, or to wait until everybody else has spoken; the injunction directs itself wholly to the word of truth in the 18th verse, and calls upon us to be lifelong students of the word, and when we do speak to speak with our souls’ whole conviction and undivided love.
The Apostle gives a reason for the suppression of wrath. “For the wrath of man worketh not the righteousness of God.” Yet we think it does. It is sometimes almost comical to see into what uncontrollable paroxysms of earnestness some people will get into about nothing; and it is instructive to notice how much emphasis is thrown away; all the minor parts of speech, the conjunctions and adverbs and prepositions, all-important in their own places, are made to carry such disproportionate burdens. Do give God some opportunity of working in his own universe. Do not fear that the Church is going down because some man leaves it, or because all men leave it. You cannot injure the Church. We have taken occasion in this People’s Bible to say that there can be no weak Church, there can be no poor Church. We betray our own worldliness, and narrowness of outlook, and dimness and obscurity of vision, by talking of Christ’s Church as in some cases very poor, very weak. Never! Blessed be God, there can be no weak Church; thrice blessed be God, there can be no poor Church. The moment men begin to attach these limiting and patronising adjectives to the word “Church” they fall from heaven, they are no longer stars of the morning. Given two poor creatures that have not a shilling between them who yet truly love Christ, and live in fellowship with him, and they are neither weak nor poor; but the moment they get the idea that they are a weak Church, they are so far lost; then they go a-begging. Let the word “Church” tower out above all words that would limit and define and qualify it. The Church is but another aspect of Christ. His poverty was an element of his influence. But the wrath of man comes to play precisely where we open a way for it by the use of such words as weak and poor. Stand still, and see the salvation of God. “I have seen the wicked in great power, and spreading himself like a green bay tree: yet” and say was ever satire so finished, so complete “he passed away, and lo he was not; yea, I sought him, and he could not be found.” So shall it be with all the enemies of the Cross, with all the assailants of the kingdom of heaven, concerning Christ, as concerning his type, it shall be said, “His enemies will I clothe with shame: but upon himself shall his crown flourish.” Nothing depends upon our anger. Is it worth while getting angry with an atheist? Is it really equal to the occasion, looking at its sublimity and at all its higher indications and uses, for a whole Christian community to be boiling with unutterable rage because the heathen have imagined a vain thing? Peace is an element in our power. Faith is quietness, profound belief is repose: if thou, poor fussy man, if thou wilt go out to shore up God’s kingdom, take care lest thine anger destroy thine own character. The wrath of man can contribute nothing to the righteousness of God. Let God have space to work, and when you are tempted to get up and be very indignant, do pray, in the name of history and prophecy, sit down.
How then are we to proceed? Has the Apostle left the word of God? No; he continues the same doctrine in Jas 1:21 :
“Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.” ( Jam 1:21 )
James is as strong upon the “word” as John is. They may be holding out that expression so as to catch different aspects of it, but it is still the word the word eternal, or the word incarnated, or the word written, or the word spoken: but still the word; the word of truth, the engrafted word. But we can do nothing with this word until we ourselves are clean. We cannot take God’s kingdom into our souls along a path that has been unprepared for its coming and its progress. “The voice of him that crieth in the wilderness, Prepare.” So here we have a negative work to do, which is in reality a work of preparation; we must get rid of all filthiness and superfluity of naughtiness. Who can hear, if his ears are filled with wax? We must prepare the ear for hearing, lest it can only catch some distant rumble as of inarticulate thunder, and not finer, tenderer, minor music, that whispers its way into the listening and eager heart. We cannot receive with meekness the engrafted word which is able to save our souls, if we have come to it in the abundance of our prosperity, and in the self-gratulation of our progress, saying, We are men in authority, and can say to this man, Go, and he goeth: and to that man, Come, and he cometh: and we have all things, and are fat with prosperity. Even that disables a man from hearing God’s word: but when it is more than ostentation, when it is downright filthiness and superfluity of naughtiness, God will not house with the devil. We should have been better students if we had been better men; we should have known more of God, if we had known less of the enemy by way of consort and co-operation. If we had loved pureness we should by this time have been almost in heaven: “Blessed are the pure in heart: for they shall see God.” Then we have come to meekness, having left wrath. “The wrath of man worketh not the righteousness of God,” but meekness receiveth the engrafted word: “Blessed are the meek: for they shall inherit the earth”: they shall have everything they want, they shall have everything that is good for them; their meekness will deplete their prayers of selfishness, and their very humility of soul will make them rich with God’s favours. Yea, there is a filthiness and superfluity of criticism that can get nothing out of God’s book: the heart does not proceed in the right way, or does not work in the right atmosphere, or is altogether embarrassed and mocked by the medium whom it has chosen. A broken heart can understand every part of the Bible; tears can silt down through all the rocks of difficulty; the contrite soul sees round all the long words without being able to explain them, and knows the coming of God by a sound in the top of the trees, or by some new stirring in the air that has music in it, and celestial fragrance. O man, put down the wrath of thine head, thy fine criticism, and selfish bigotry, and thy ecclesiastical foolery, and be meek, simple, broken-hearted, and read thy Bible on thy knees, and write out what thou wilt of words about the Bible for the people in secret prayer and heart-brokenness; and whilst men cannot tell the beginning of thy influence, or trace its way, or indicate its termination, what then? This is the power of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that wields the mysterious influence of heaven.
Here is the great condition for study; here is the sublimest motto for the college. Lay aside all filthiness and superfluity of naughtiness all ambition, ostentation, all intellectual pride, and all spiritual vanity; and sit down meekly, contritely, penitently, and receive. We are so fond of giving in this direction, and suggesting, and taking part in the process; we are so disinclined to be simply negative, receptive, passive; yet this is the only condition in which we can receive the veriest riches of Christ.
“But whoso looketh into the perfect law of liberty” ( Jam 1:25 ). That is easily done? No. Many men look into the Bible and see nothing; because the Bible will not yield its riches of wisdom and suggestion to the merely casual observer, who says he will glance at it, he will look into it, he will bestow some attention upon it. That is not the meaning of James. Looking into, in this case, means two things: first it means stooping; then it means the attitude of peering, intent looking, never taking the eyes off. You thought it was a casual glance, a “looking in” as we use the expression in familiar conversation: whereas it means the stoop of prayer, the penetrating, peering look that says in its very attitude, I am expecting something, it will come presently; do not disturb me: if I turn my eyes away for one moment I may miss it; do not distract me. All language is pictorial. When the great dictionary is written it will be a dictionary of pictures; there need not be much letter-press. At first, of course, words had to be made and remade, and they were fashioned on the pictorial idea; so here we have a man looking peering ought to be the word “for whosoever peereth.” Have we ever peered into God’s Book? We have the same idea in this expression “into which things the angels desire to peer.” They do not glance at them in the course of some flight to distant regions, paying but casual attention to some transient mystery, but they look with all their might; all their nature becomes a faculty of vision. The true hearer in the Church is listening with every part of his body. He will not know until the process is over how his hands are clinging, clinching, and in what attitude he has been sitting the last half-hour; because his soul has been peering, has been on the outlook, on the watchtower; has been saying to itself, “If I look closely I shall see the beauty of the King.” So the Apostle is still on the same subject. We are not dealing with “swift to hear, slow to speak,” in the commonplace sense of those terms: the Apostle still fixes his mind on the word of God, called in the 25th verse “the perfect law of liberty.”
“And continueth therein.” The word “therein” in our version is written in italics, we may therefore strike it out, and read: “and continueth” in the perfect law of liberty? No. Continueth in what? in peering, in looking, in directing to God’s testimony a penetrating and undivided look. You have missed much in the Bible because you were not looking just then; you lost one sentence in the discourse, and therefore you lost the whole; you missed the opening prayer, therefore the rest of the service was an embarrassment or a mystery. Blessed is that servant who begins at the beginning, and holds on, persists, continues, peers. Let there be no wavering. “He that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double-minded man,” or a man whose mind is trying to do two things at the same time, “is unstable in all his ways.” Ministers cannot pick off their sermons from the Bible by an easy effort: they must peer, and piercingly look, and continue, and when we say, Where are they now? the answer must be Continuing. What are they now doing? Continuing. What is their relation to the Bible? A relation of peering, keen looking, expectant watchfulness: for they know not in what verse they shall find their Lord next: he may flash out upon them in Genesis, in Nehemiah; he may not be singing so sweetly in the Psalms as in some unfamiliar book; it may be Habakkuk, not David, that shall be chosen by the Lord for the utterance of his ineffable music. Continuous looking, peering, watching; for at such an hour as ye think not your Lord may shine from any verse, and prove the inspiration of the whole by the glory of the part. “… law of liberty”: is this a contradiction in terms? No; it is the perfection of philosophy. There is no liberty without law, and there is no law that does not wisely provide for liberty, consulting the dignity of the subject, giving him opportunity for development, and for the exercise of self-control, and for the display of those moral dignities which separate man from all other parts of creation, There is a freedom that is licentiousness; it is a mere superfluity of naughtiness, it is a species of intellectual filthiness. The stars have no freedom except in their obedience to their central fires: related to the dominant suns let them swing like censers before the altar of God’s throne; but if they detach themselves and go to seek liberty they shall find it under the name of ruin. We have a Bible, and we must abide by it; we have a doctrine, and we must understand it with the heart, and exemplify it in the life; we have a glorious liberty “If the Son shall make you free, ye shall be free indeed”; this can only be understood by long experience.
…Not a forgetful hearer, but a doer of the word (or work).” The Apostle says, “Meditate on these things.” How often is that word “meditate” in that connection wholly misunderstood! We quote in connection with that, that Isaac went into the field at eventide to meditate; we think of Hervey’s Meditations among the Tombs; we think to meditate means a kind of exclusion of all outward objects, and the fastening of the soul in devout attention upon some profound or metaphysical truth, or dwelling sentimentally upon some blessed aspect of the Gospel; there is a meditation that may take that form of exercise: but that is not the “Meditate on these things” of the Apostle. It should be quite another word in English, if we are to get the Apostle’s real meaning. It is, Practise these things: get them into action, test them in conduct, take them down into the market-place, and see how they wear there; bring them out into the battlefield, and see what weapons they make; put them into the fire of experience and try them: meditate on these things; open your eyes, see what the world is, what the world wants; take these things down to the world, and practise the Gospel. What can he do who looks upon a game of skill, and says, I am meditating on this, in the hope that I may be able some day to play the game with some degree of skill? He had better go down and take a hand in the game meditate, practise. How instructive is the case of the man who stands at the water’s edge and says, I am meditating upon the ocean with a view to being able some day to swim in it: how long will a man have to meditate with his clothes on before he can learn to swim? The Apostle says, Practise: plunge in, stretch out, trust the ocean as you trusted your nurse; the old ocean can be rough, but oh, it can caress you like a mother, if you commit yourself to it in the right way; and that you will never do by standing upon a rock hundreds of feet high, and meditating. This is how many persons are trying to be religious: they are entertaining every day to tea about twelve different honest doubters; and they are holding conversation over their steaming cups, and talking all manner of unimaginable nonsense to one another. Why do they not go out and practise the gospel? teach the ignorant, lead the blind, help the poor, bless the friendless? Why do they not carry the gospel into conduct? Then they will learn its deeper truths more certainly. “Pure religion and undefiled before God and the Father is this” very thing, practised religion “To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” Practise these things; go amongst the very poorest of the poor, and hear their tuneful talk; yes, there is music even in the utterance of their rough experiences. I have often been thrilled by some magician in the use of words, I have felt the power of his spell, and have owned the regnancy of his mind, but never have I been so deeply, thoroughly, blessedly moved, as when some poor dear old mother has been taking the tear out of her eye with the corner of her apron, and telling me what the Lord had done for her when she was left without any help but his own. If any man will follow Christianity down into the market-place and the hospital and the battlefield, and the wear and tear of life, he will see that the chiefest of the miracles of God are being wrought in the world at this moment. The age of miracles past? That golden age is dawning!
Fuente: The People’s Bible by Joseph Parker
19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
Ver. 19. Swift to hear ] Reaching after that word of truth, the gospel,Jas 1:18Jas 1:18 , and drinking it in as the dry earth doth the dew of heaven. Life doth now enter into the soul at the ear, as at first death did, Gen 3:19
Slow to speak ] We read often, “He that hath an ear to hear, let him hear;” but never, he that hath a tongue to speak, let him speak; for this we can do fast enough, without bidding. But hath not Nature taught us the same that the apostle here doth, by giving us two ears, and those open; and but one tongue, and that hedged in with teeth and lips? It is also tied and bound fast by the root, and hath for guides and counsellors the brain above and the heart beneath it. Hence your wisest men are most silent; for they know that as some gravel and mud passeth away with much water, so in many words there lacketh not sin.
Slow to wrath ] Slow to snuff at those that reprove you. See Trapp on “ Heb 13:22 “ Rage not when touched, though to the quick.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19 27 .] Exhortation to receive rightly this word of truth . (See the general connexion in the Prolegomena.)
Fuente: Henry Alford’s Greek Testament
19 .] First, as to the reading. For the external evidence, see the digest. It is of a kind which can hardly be rejected. And all internal considerations make the same way. It is hardly possible that the simple and obvious should have been altered into the difficult . Whether the connexion with the last verse was plain, is not a consideration which usually entered into the minds of transcribers. They were much more likely to attempt to establish some connexion, plain or not, especially when so unusual a word as admitted of change to so obvious an one as . Next, comes the question how is to be taken, whether imperatively or indicatively. If the former, the sense will be, ‘ Know, my beloved brethren ’ (either what has preceded or what follows: if the latter, then the introduction of . . . with a gives it as a generally received saying, possibly as a reference to ref. Sir., , : if the former, the imperative sense seems hardly applicable). On the whole I much prefer the indicative sense, for which we have a precedent in reff. Heb. and Eph., the only other places where the form occurs in the N. T. And taking this indicative sense, I refer the word not to what follows, but to what precedes, making it an appeal to their knowledge of the momentous facts which he has just stated: You are well aware of this: but (i. e. and having this knowledge &c.). Thus we bring here into strict accord with its meaning in those two other places, where it is, “Ye are aware;” appealing to a well-known fact. Ye know it, my beloved brethren: but (consequently) let every man he swift to hear (the word of truth which has so great power for good and for life: we need not actually supply as Est., al., De W., Wiesinger do: the verb is absolute and general, having only reference to the word of truth), slow to speak ( need not refer only to the caution , ch. Jas 3:1 , though it includes that, being general. The meaning is, be eager to listen, not eager to discourse: the former may lead to implanting or strengthening the new life, the latter to wrath and suddenness of temper, so often found in the wake of swift rejoinder and ready chattering. c. reminds us that , , ), slow to wrath (Bengel and others interpret , “ira sive impatientia erga Deum,” and so nearly Calvin: but the reference is more general, as the precept is. The quick speaker is the quick kindler. See below. We have in Philo de Confus. Ling. 12, vol. i. p. 412, , : but the words occur in contrast only here in the N. T.):
Fuente: Henry Alford’s Greek Testament
Jas 1:19-20 . Another isolated saying, strongly reminiscent of the Wisdom literature; the frequent recurrence (see below) of words of this import suggests that here again the writer is recalling to the minds of his hearers familiar sayings.
Fuente: The Expositors Greek Testament by Robertson
Jas 1:19 . : Cf. Sir 5:11 , , ; see Sir 4:29 , Sir 20:7 . A similar precept is quoted in Qoheleth Rabba , Jas 1:5 (Wnsche): “Speech for a shekel, silence for two; it it is like a precious stone”; cf. Taylor’s ed. of Pirqe Aboth , p. 25. : Cf. Ecc 7:10 (R.V. 9), , ; see, too, Pro 16:32 . Margoliouth ( Expos. Times , Dec. 1893) quotes a saying which, according to Mohammedan writers, was spoken by Christ: “Asked by some how to win Paradise, He said: ‘Speak not at all’. They said: ‘We cannot do this’. He said then: ‘Only say what is good’.” It must be remembered that the Arabs are the most foul-mouthed people on earth.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Jas 1:19-25
19This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; 20for the anger of man does not achieve the righteousness of God. 21Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. 22But prove yourselves doers of the word, and not merely hearers who delude themselves. 23For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.
Jas 1:19 “This you know” This is a perfect active imperative. Although this could be taken as an indicative statement (Greek morphology), the introductory imperatives of Jas 1:16; Jas 2:5 clue us that this is also a command relating to our understanding of the gospel (cf. 1Jn 2:21). The word “know” is used in Hebrew of “personal relationship with” and in Greek as “facts about.” Both are crucial aspects of the gospel, which are (1) a person to welcome; (2) truths about that person to believe; and (3) a life emulating that person to live. Believers must live appropriately! This entire section could be entitled “Results of the New Birth” or “The Life Changing Message.” Eternal life has observable characteristics.
“my beloved brethren” See note at Jas 1:2; Jas 1:9.
“quick to hear, slow to speak” This is a proverbial saying (cf. Pro 10:19; Pro 13:3; Pro 16:32; Pro 17:28; Pro 29:20; see Special Topic: Human Speech at Jas 1:26). Jas 1:22-25 relate to this first imperatival phrase. This injunction may refer to the informality and unstructured dynamic nature of the worship services of the early church (cf. Jas 3:1 ff). This openness was often abused. This same tension among rival singers, tongue speakers, and prophets can be seen in 1 Corinthians 14.
“slow to anger” Anger is not a sin (lest Jesus be accused of sin in the cleansing of the Temple or His harsh words to the Pharisees), but it is an emotion easily used by the evil one (cf. Pro 14:17; Pro 16:32; Ecc 7:9; Mat 5:22; Eph 4:26-27). Anger in this context may refer to (1) persecutions, trials, temptations or (2) personal pride or jealousy related to Christian worship (cf. 1 Corinthians 14).
Jas 1:20 Angry Christians distort the message that God is trying to communicate to others through them.
SPECIAL TOPIC: RIGHTEOUSNESS
Jas 1:21 “putting aside all filthiness” This is an aorist middle participle functioning as an imperative. This phrase emphasizes our volitional capacity and responsibility as believers. The removal of clothing is often used as a biblical metaphor for spiritual characteristics (cf. Rom 13:12; Gal 3:27; Eph 4:22-31; Col 3:8; Col 3:10; Col 3:12; Col 3:14; 1Pe 2:1). Dirty clothing is an OT metaphor which is often used for “sin” (cf. Isa 64:6; Zec 3:4).
“all filthiness” This term often means “a wax build-up in the ear.”
1. It may refer to unholy living which impairs a believer’s hearing of God’s word.
2. Its primary usage was “dirty,” as in dirty clothing (cf. Jas 2:2).
3. “Vulgarity” is another possible usage of the term, which would refer to a believer’s speech.
NASB”all that remains of wickedness”
NKJV”overflow of wickedness”
NRSV”rank growth of wickedness”
TEV”all wicked conduct”
NJB”remnants of evil”
This term is used in the NT of “that which is left over” or an “abundance of” something (cf. Rom 5:17; 2Co 8:2; 2Co 10:15). Here it seems to mean to keep oneself within the appropriate God-given bounds. This term can be translated “malice” (NEB) or “vicious talk,” which would relate it to James’ continuing emphasis on the spoken word.
“in humility” This Greek term and its related forms mean “gentleness,” “meekness,” and “consideration.” It is the opposite of the harsh, selfish attitudes and actions delineated in Jas 1:21.
Plato used this family of terms for the “golden mean,” that is a wholesome balance in life brought about by one’s control of himself. Believers are able to take off evil (i.e., the old man) and put on good (i.e., the new man) because of their trusting relationship with Christ and the indwelling Spirit. Humility is a word picture of Jesus (cf. Mat 11:29; Mat 21:5) and is God’s will for every believer (cf. Mat 5:5; 1Pe 3:4). See note at Jas 3:13.
“receive” This is an aorist middle (deponent) imperative. God’s word, the gospel of Jesus Christ, must be received (cf. Joh 1:12; Act 17:11; Rom 10:9-13; 1Th 2:13). This receiving is both initial repentance, faith unto salvation, and continuing repentance, faith unto godliness and Christlikeness. The hearing of faith must issue in a life of faith (cf. Jas 2:14-26)!
“the word implanted” This is the metaphor of planting (cf. Mat 13:8; 2Pe 1:4). The Greek text implies that humans already have the implanted word which they must receive by faith. This could be referring to the original creation of humanity, as could Jas 1:18. If so it would refer to God’s image in humans (cf. Gen 1:26-27), which was marred by the Fall (cf. Genesis 3), but is restored by faith in Christ. Three metaphors are used to illustrate the “word of truth”: a seed (Jas 1:21); a mirror (Jas 1:23); and a law (Jas 1:25). The gospel must be received and then lived out.
Jas 1:21 contains both prerequisites of NT salvation: repentance (laying aside) and faith (receiving, cf. Mar 1:15; Act 3:16; Act 3:19; Act 20:21). Salvation involves a negative “turning from” (repentance) and a positive “turning to” (faith).
“which is able to save your souls” This implanted word is a powerful metaphor of believers’ new relationships with God. The term “soul” speaks of the whole person. Humans are a soul (cf. Gen 2:7); they do not have a soul (Greek concept). Theologically, soul (psuch) and spirit (pneuma) are synonyms for the whole person.
The term “save” has an OT meaning of “physical deliverance” (yasha) and a NT meaning of “eternal salvation” (sz). The OT usage is found in Jas 5:15; Jas 5:20. But here and in Jas 2:14; Jas 4:12 the NT connotation fits best.
The current theological discussion over “a free salvation” versus “Lordship salvation” is a good example of how modern interpreters proof-text one passage (or category of passages) to the exclusion of others and thereby developing a dogmatic, systematic, theological position. However, the NT, like all ancient near eastern literature, is highly figurative and often dualistic in presenting truth in tension-filled pairs. In this context we are saved (eternal life) by God’s word, but we must also act on God’s word daily (OT saved or delivered). This combination of faith and works is James’ central message, faith and works! They are covenant twins!
SPECIAL TOPIC: EASTERN LITERATURE
Jas 1:22 “But prove yourselves doers of the word” This is a present middle imperative. This verse is the central message of the entire book (cf. Jas 1:22-23; Jas 1:25). Christianity is a volitional decision to a faith relationship with Jesus Christ which issues in a Christlike lifestyle. It is possible that this phrase is an indirect way of referring to OT obedience as in the Ten Commandments (cf. Jas 1:12 combined with Exo 20:6 and Deu 5:10).
“not merely hearers” This word was used in Greek literature for those who attended lectures but never joined the groups. Hearing the truth is not enough; believers must act on it and continue to act on it daily (cf. Jas 2:14-26; Mat 7:21; Mat 7:24-27; Luk 8:21; Luk 11:28; Joh 13:17; Rom 2:13).
“who delude themselves” This is a present middle participle (this verb appears only here and Col 2:4). Modern Christianity is guilty of supposing that church attendance or civil responsibility is equated with Christian service. Our cultural segregation of the secular and sacred only achieves self-deception. Jas 1:23-25 are an example of such self-deception. Life belongs to God and each of us will give an account to God as to how we have lived it.
Jas 1:23 “if” This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his literary purposes. Modern believers often attend Sunday School and preaching but it does not affect their daily lives. In a sense this is practical atheism, the irrelevancy of God! Christianity is not a building, nor a creed only, but a faith relationship with God through Christ that impacts every area of life, every day!
NASB, NKJV”natural face”
NRSV (margin)”at the face of his birth”
TEV”see themselves”
NJB”sees what he looks like”
This metaphor, “face of birth,” is used in the sense of seeing one’s self. The whole point of Jas 1:23-24 is that believers must do more than hear the truth or know the truth. We must act on it.
“mirror” Ancient mirrors were made of polished metal. They were very expensive and produced only a distorted reflection (cf. 1Co 13:12). God’s word functions as a spiritual mirror of perfect clarity.
Jas 1:24 A quick, superficial look at our true self issues in a settled life of rebellious self-deception!
Jas 1:25 “looked” There are two Greek terms in Jas 1:23-25 for “look” or “observe.” The first is katanoe, used in Jas 1:23-24. The second, used here, is a stronger term, parakupt, which means “to look intently at” or “to closely examine” (cf. 1Pe 1:12).
Believers are to observe themselves in light of God’s word, then they are to gaze intently at “the perfect law, the law of liberty,” the gospel of Jesus Christ. Knowledge of self is helpful, but knowledge of God is eternal.
NASB”at the perfect law, the law of liberty”
NKJV”the perfect law of liberty”
NRSV”the perfect law, the law of liberty”
TEV”the perfect law that sets people free”
NJB”the perfect law of freedom”
This phrase is parallel to “the royal law” in Jas 2:8 and “the law of liberty” in Jas 2:12 (also, notice Joh 8:32; Joh 8:36; Rom 8:2). This new liberty is illustrated in Rom 14:1 to Rom 15:13; 1 Corinthians 8; 1Co 10:23-33. God’s word is not a barrier to our freedom, but is real freedom from our sin nature. Believers are now free to serve Him (cf. Romans 6).
“this man will be blessed in what he does” Notice the criteria for blessing: (1) looking intently at the perfect law; (2) abiding by it; and (3) being an effectual doer of it.
The future tense could refer to temporal blessing now, but because of James’ eschatological orientation (cf. Jas 1:8-9; Jas 1:12; Jas 5:7-8) it is probably end-time, Resurrection/Judgment Day blessings.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
swift. Greek. tachus. Only here, but the adverb occurs frequently.
speak. App-121.
Fuente: Companion Bible Notes, Appendices and Graphics
19-27.] Exhortation to receive rightly this word of truth. (See the general connexion in the Prolegomena.)
Fuente: The Greek Testament
Jam 1:19. , wherefore) The Summing up[15] or Conclusion, and also a Statement of those things which follow, in three divisions. Excess in words and the affections of the tongue and the heart, Jam 1:26, is unfavourable to hearing with profit.-, every man) This is opposed to no man, Jam 1:13; for this 19th verse has reference to that, and not merely to the preceding verse.- , swift to hear) The true method of hearing (receive ye), together with the obedience and right disposition of the hearers, is treated of in verses 21-27, and the whole of ch. 2- , slow to speak) This is treated of in Jam 1:26, and in ch. 3. Slow to speak; so that he speaks nothing against God, ch. Jam 1:13; nor anything improperly concerning God, ch. Jam 3:1-13.- , slow to wrath) This is treated of, ch. Jam 3:13 and following verse, ch. Jam 4:5. Slow to wrath, or impatience, towards God, and proneness to anger as it respects his neighbour. He who is slow to anger will readily forbear all anger, and assuredly all evil anger. Hastiness drives to sin.
[15] See on SYMPERASMA, Append.
Fuente: Gnomon of the New Testament
Jas 1:19-20
SECTION 3
Jas 1:19-27
MAN’S WRATH, GOD’S RIGHTEOUSNESS
Jas 1:19-20
19 Ye know this, my beloved brethren.—Whether this is an injunction, signifying, “know this,” (imperative), or “ye know this,” (indicative), cannot be definitely determined, inasmuch as the form for both constructions is the same, in this instance. It is likely that the Greek iste is to be construed as indicative; and, that it was James’ design to point out that his readers were familiar with the fact to which he referred in the verses preceding, and he enjoins them to act accordingly. On this hypothesis, the meaning is: You are well aware of the fact that we were brought forth into spiritual life by the word of truth; therefore, let your life, in word and in deed, reflect the knowledge you have gamed therefrom. From a general statement of their knowledge of the noble ideals which should characterize them in their acknowledged familiarity with the word of truth, the writer proceeds to detail what such involves. Here, again, those addressed are the writer’s “beloved brethren,” a phrase repeatedly occurring in the Epistles. It indicates, (a) the same parentage ; (b) the closest kinship; ( c) deep and abiding affection.
But let every man be swift to bear, slow to speak, slow to wrath —-Here, the verb “let . .. be” (esto) is imperative. Jam es thus commands each of those to whom he wrote to be (a) swift to hear, (b) slow to speak; ( c) slow to wrath. The word “swift” is from the Greek tachus, occurring only here in the New Testament, and signifying that which is fleet of foot, quick, speedy ; and it introduces a remarkable phrase urging a fast and attentive mind, tachtts eis to (Jkousai, a ready disposition to listen. The second phrase, “slow to speak,” is of similar construction, the meaning of which is, slow to begin speaking, not of course, slow while speaking! “To speak,” is lalesai, ingressive aorist active infinitive. “Slow to wrath,” follows the injunctions to be swift to hear and slow to speak. “Wrath,” ( orgen) is violent emotion resulting in uncontrolled anger and improper indignation, and renders one thus possessed wholly incapable of receiving the word of truth without which one cannot be saved. Men will not, and cannot, properly listen to God when they entertain bitterness, malice, and hatred in their hearts toward their fellows. While it is likely that these words of James primarily refer to hearing the word of God, in a secondary sense they are applicable also to that which we hear from others.
The disposition to speak rashly and thoughtlessly and not always to weigh one’s words is a besetting sin of many races and was especially characteristic of the Jewish people of the period in which James wrote. There is, therefore, much teaching in the Scriptures regarding the proper use of the tongue. (Pro 13:3; Pro 14:29; Pro 17:27; Ecc 5:2); and to this subject James himself devoted considerable space (Jas 1:26; Jas 3:1-18; Jas 4:11-12; Jas 5:9). It has often been observed that the writer, in this passage, gives us his version of the maxim, “Speech is silver; silence is golden.” Ancient writers, both sacred and profane, have often dwelt upon the importance of constant vigilance in speech, and many interesting and pithy sayings have come down to us expressing sentiments similar to that of James: “Men have two ears, and but one tongue, that they should hear more than they speak.” “The ears are always open, ever ready to receive instruction; but the tongue is surrounded with a double row of teeth, to hedge it in and to keep it within proper bounds.” “How noble was the response of Xenocrates ! When he met the reproaches of others with a profound silence, some one asked him why he alone was silent. ‘Because,’ says he, ‘I have sometimes had occasion to regret that I have spoken, never that I was silent. . . .’ ” “Talk little, and work much.”
Socrates, the great Greek philosopher and educator, was once approached by a young fellow who asked the ancient sage to teach him oratory. The young man rattled away at great length; and when, at last, the philosopher was able to speak, he informed the voluble fellow that he would be required to charge him a double fee. “Why a double fee?” he asked. “Because,” the famous teacher replied, “I shall have to teach you two sciences; first, how to hold your tongue, and second, how to use it.”
Solomon said, “In the multitude of words there wanteth not transgression; but he that refraineth his lips doeth wisely.” (Pro 10:19.) “He that guardeth his mouth keepeth his life; but he that openeth wide his lips shall have destruction.” (Pro 13:3.) “See thou a man that is hasty in his words? There is more hope of a fool than of him.” (Pro 29:20.) The degree to which one adheres to the precept, “Swift to hear, slow to speak, slow to wrath,” will, in large measure, reveal how stable one’s character is. The respect people are disposed to give to our opinions will depend largely on the amount of thought we give to the utterance of these opinions-and not the rapidity with which we express them ! And, those who are impatient of the views of others, and who can scarcely refrain from the expression of their own, will quickly be regarded as uncharitable and unthoughful of others, and possessed of much conceit and immodesty themselves.
20 for the wrath of man worketh not the righteousness of God.-This is the reason the Holy Spirit assigns why we are to be “swift to hear, slow to speak, slow to wrath.” Those who are full of wrath (violent, mental agitation, resulting in uncontrolled anger), are wholly unequipped to listen to the presentation of the truth; or, for that matter, to do anything that is right. One of the most famous of the Old Testament’s maxims of conduct is expressed by Micah as follows: “He hath showed thee, 0 man, what is good ; and what doth Jehovah require of thee, but to do justly, and to love kindness, and to walk humbly with thy God?” (Mic 6:8). One who is a battleground of violent passion finds it impossible to conform to this standard of right; and the conflict which rages in such a person makes it far more difficult for those about him to serve God acceptably. A “man’s wrath,” (so the Greek phrase runs), is put in contrast with “the righteousness of God.” The wrath described here differs from “righteous indignation,” which is, on some occasions, proper; condemned here is personal anger which, when it boils up and over, makes it impossible for those thus possessed to “work the righteousness of God,” that is, the righteousness which God requires.
What is “the righteousness of God” (dikaiosmien Theou)? Thayer, in an unusually fine statement, says that righteousness, “denotes the state acceptable to God which becomes a sinner’s possession through that faith by which he embraces the grace of God offered him in the expiatory death of Jesus Christ.” By faith, this lexicographer means “a conviction, full of joyful trust, that Jesus is the Messiah-the divinely appointed author of eternal salvation in the kingdom of God, conjoined with obedience to Christ.” The same authority says that righteousness (dikaiosime) in “the broad sense,” is the state of one “who is such as he ought to be, … the condition acceptable to God.” It is, then, simply and solely a state of justification established on the basis of the sacrifice of Christ and man’s acceptance thereof through the conditions required.
This lexical definition is completely and fully confirmed by affirmations of inspired writers. “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him.” (Act 10:34-35.) Righteousness is thus that state or condition wherein one is in a right relationship with God. Our English word “righteousness,” derives from the word “right,” which, in turn, literally suggests that which is straight (as, for example, a straight line), and so designates a relationship with God which he approves. A “righteous man” is, therefore, one who is straight, lined up properly with God! (Psa 119:172; 1Jn 2:29.)
A simple and brief definition of righteousness is, therefore, right-doing; to be righteous one must do right. “He that doeth righteousness is righteous, even as he is righteous.” (1Jn 3:7.) Of a certain type of character it is affirmed that he is righteous. Who is he? He that doeth righteousness. No other is. He who does righteousness is righteous; but he who is righteous is one who does right; therefore, he who does right possesses righteousness. Conversely, an unrighteous person is a perverse one ; a perverse one is an individual in a twisted (as opposed to a straight) relationship with God. It is hence clear that righteousness is that state or condition wherein one is approved of God; but God approves of those only who do right (keep his commandments) ; therefore, to possess the approval of God and the righteousness which he requires one must do right, by keeping his commandments.
Here is unmistakable evidence of the falsity of the denominational doctrine of transferred righteousness. It is by some alleged that in the process of conversion Christ transfers to the sinner the righteousness which he possesses, and thenceforth the sinner is clothed in the righteousness which Christ himself exhibits I One can only sadly wonder what the future holds for us as more and more writers among us, following the lead of denominational theologians, adopt the view of an imputation of righteousness on this basis, an idea repugnant to both reason and Scripture. It is absurd to assume that one person is good because another is. True, through the merits of Christ’s blood shed in our behalf, our guilt is cancelled and through obedience to his will we are privileged to go free ; but this is far from declaring that we thereupon become positively good in the absence of good works. There is a vast difference between (a) not imputing guilt (this, the Lord does for us) and (b) in conferring merit (this, the Lord does not) in the process of salvation. The primary import of the word translated righteousness indicates a change in position and in relationship to God, and not, on that basis alone, a life of personal purity. A pardoned criminal is no longer regarded as guilty of the crimes which led to his arrest and conviction, but he is thence by no means a valuable citizen with a long record of civic goodness back of him simply because he has been pardoned. Righteousness is right-doing. To be righteous, one must do right.
But, was not Abraham’s faith reckoned (imputed, counted) to him for righteousness? Yes. In the absence of further duties at the moment God accepted Abraham’s faith as an act of righteousness itself. Thus faith itself became the act of obedience, on the basis of which God accepted Abraham as in a right relationship with him. (Jas 2:20-22.) Did not David speak of “the blessedness of the man, unto whom God imputeth righteousness without works?” (Rom 4:6.) The works contemplated here (as the context clearly shows) were the works of the law. The man to whom the Lord imputes righteousness is the one whose “iniquities are forgiven, and whose sins are covered.” (Psa 32:1-2; Rom 4:8.) Such a one actively complies with God’s plan for his forgiveness, and is thus declared righteous (justified.) We must distinguish between a righteousness imputed to (credited to) man because he has a right relationship with God through obedience to his will, and a righteousness which Christ (through his own submission to the will of the Father), is alleged to transfer to the sinner. The former the New Testament teaches; the latter is Calvinism.
But was not Christ made “righteousness” for us? (1Co 1:30.) The Lord became the means of righteousness for us; i.e., it is through him that we are privileged to receive “the gift of righteousness” (Rom 5:17); but this is accomplished through compliance with his will, and in obedience to his commandments, and not through some mysterious bestowal of merit. We should ever remember that justification does not eliminate the fact of sin ; it simply releases the sinner from the guilt thereof. The history of the act must forevermore remain. Paul, though mindful of the great grace which he had experienced, was never without the consciousness of the fact that he had persecuted the church of God and wasted it. Pardoned, saved, justified, acquitted, no longer under guilt, it now remained for him, through faithful adherence to the Lord’s will to exhibit personal righteousness, “right standing” with God. And so with us all. The marvelous blessing of salvation is available through Christ. He is the means of righteousness, through him we receive the gift of righteousness, and in him we partake of God’s righteousness ; i.e., the righteousness which God makes available to us, through unswerving allegiance to his will. The law of Moses was powerless to provide justification. It provided a perfect standard to which man, in sin, could never measure. A measuring cup will indicate the amount of the substance it contains, but it will not increase it; a tapeline will reveal the length of a string, but it cannot make it longer. It was, therefore, necessary that justification “apart from the law” be provided for man. This, we .rejoice to say, was accomplished in Christ.
Fuente: Old and New Testaments Restoration Commentary
Doers, Not Hearers Only
Jam 1:19-27
Keep your mouth closed when you are angry; the inner fire will die out of itself, if you keep the doors and windows shut. In Jam 1:18 we are taught that Gods truth is the agent of regeneration; in Jam 1:21 it is the means of deepening our consecration. It is a blessed thing, when not only the words, but the Word of God is engrafted on the wild stock of our nature.
The one and only way of making holy impressions permanent is by translating them into Christian living. It is not enough to see ourselves reflected in the mirror of Gods Word; we must so continue, not as hearers who forget, but as doers that perform. Many appear to think that blessedness results from hearing, and are always on foot to attend new conventions. No; the true blessedness accrues from doing. The heart of our Christian faith is purity, the stainless garb of the soul, and thoughtful ministration to the widow and orphan-but these are possible only through the indwelling of Christ by the Holy Spirit.
Fuente: F.B. Meyer’s Through the Bible Commentary
let: Neh 8:2, Neh 8:3, Neh 8:12-14, Neh 8:18, Neh 9:3, Pro 8:32-35, Ecc 5:1, Mar 2:2, Mar 12:37, Luk 15:1, Luk 19:48, Act 2:42, Act 10:33, Act 13:42-44, Act 13:48, Act 17:11, 1Th 2:13
slow to speak: Jam 1:26, Jam 3:1, Jam 3:2, Pro 10:19, Pro 13:3, Pro 15:2, Pro 17:27, Pro 18:13, Pro 18:21, Pro 21:23, Ecc 5:2, Ecc 5:3
slow to wrath: Neh 9:17, Pro 14:17, Pro 14:29, Pro 15:18, Pro 16:32, Pro 17:14, Pro 19:11, Pro 19:19, Pro 25:28, Ecc 7:8, Ecc 7:9, Mat 5:22, Gal 5:20, Gal 5:21, Eph 4:26, Eph 4:31, Col 3:8, Col 3:15
Reciprocal: Gen 31:36 – was wroth Jos 22:21 – answered Jdg 8:2 – What 1Sa 20:30 – Saul’s 1Sa 25:13 – Gird ye Job 6:24 – Teach me Job 11:2 – the multitude Job 13:5 – and it Job 16:2 – heard Job 18:2 – mark Job 20:2 – and for Job 29:9 – refrained Job 32:16 – General Psa 34:13 – Keep Psa 37:8 – Cease Pro 5:1 – bow Pro 12:16 – but Pro 27:4 – General Pro 29:20 – Seest Jer 17:16 – I have Joe 2:13 – slow Jon 4:4 – Doest thou well to be angry Mic 4:2 – and he Nah 1:3 – slow Mat 5:9 – are Mar 4:8 – fell Mar 6:33 – General Luk 8:18 – heed Luk 9:54 – wilt Act 15:13 – after Act 23:10 – fearing 1Co 13:5 – is not 1Ti 6:4 – words 2Ti 2:24 – must Tit 1:7 – not soon Tit 3:2 – gentle Jam 1:16 – my 1Pe 4:11 – any
Fuente: The Treasury of Scripture Knowledge
A RULE OF CHRISTIAN CAUTION
Let every man be swift to hear, slow to speak, slow to wrath.
Jam 1:19
In trying to lead a Christian life we have two main things to do. We have to keep trying to grow better, to be good, and to do right, to grow more holy, more pure, more charitable, more prayerful, and the like. This is one thing. Then, on the other hand, we have to grow less bad, that is to keep striving against sin.
I. The text goes straight to the root of many common sins, and what makes it still more important is, that it applies to all of us equally. Every one is liable to sins of the tongue. Every one is liable to faults of temper. Unfortunately, it is not every one who is aware how much these little common sinslittle as people think them, for they are by no means little in realityit is not every one who is aware how much these everyday faults do towards keeping us back from real holiness of character.
II. You have what may be called a rule of Christian caution, to protect you against the commonest sin which undermines our growth in goodness. I suppose that every one of us feels there is nothing which it is so hard to avoid as getting angry, while on the other hand there is nothing which does our religion more harm than angry feelings. How can a man pray when he is angry?
III. The avoidance of wrath.St. James says, let every man be swift to hear, slow to speak: and then in this way we shall be slow to wrath. What does this tell us? It tells that when we are moved to be angry, the first thing we must think about is, that we should be ready to listen to whatever the person we are going to be angry with has to say for himself. This sounds very simple, but nothing is really little which helps to keep a man in a holy and God-fearing state of mind. And so it is with this rule. If you will only try it, you will soon see how great a help this little rule will be to you. The next time you feel yourself growing angry, just say this text to yourself: swift to hear, slow to speak. Dont say a word, but listen to what the person you are with has to say. And if he does not say anything, encourage him to speak, but do not say one word that can sound like anger. And while you are checking yourself, just say a short quick prayer to God to be with you and to keep your heart calm and still. God is really very near to you. The Holy Ghost is within you. Pray that the Holy Ghost who is the Spirit of Peace may move over the surface of your soul and still the tempest that is rising. And your prayer will be answered. Even while you listen to what your neighbour has to say, God will drive away the rising anger from your heart, and even though (as men say) you might have had a good right to be angry, the very fact of your not being angry will help to set things straight again, and you will go on with your days work quietly and steadily with the sense of God being with you.
IV. We ought all of us to behave in this way quite as a matter of course; for it is upon doing these commonplace things that the reality of our Christian life depends. It is for want of these matters of Christian carefulness and Christian watchfulness that our improvement in Christianity is so spoiled; and, therefore, no doubt it is that God inspired St. James to write in another place, that if any man seem to be religious and bridleth not his tongue, this mans religion is vain. Think what a terrible thing it is for our religion to be all empty, and vain, and fruitless.
Illustration
Often it happens that while the angry fit is on, Satan leads you into some further and deeper sin, and then at night he is at your ear to tell you it is no use for such a sinner as you to try and pray to God. He tells you, you ought to be ashamed of such hypocrisy as kneeling down and praying to God at night when you have done so wrong during the day after all your good resolutions in the morning. And then, perhaps, you give way to these thoughts, and go to rest without repenting or confessing your sin, and then the next morning the same thing may happen again, and you go on for days living like a heathen, and all through that one sin of anger letting in a whole flood of sins, and giving the Devil the mastery of you, and shutting you out from God. Many a mans religion is ruined in this way.
Fuente: Church Pulpit Commentary
Jas 1:19. Wherefore means because of such a truth, namely. that belief of the word concerning Christ begets one unto God, it is a great reason for giving respect to that word. Swift means eager or ready to hear the word of the Lord. No man can be too eager to hear the word of God, but he should be slow or discreet in what he says. Likewise he is not condemned for the mere fact of becoming angry (Ephe-sians 4:26). but he should bring himself into control and not be inclined to fly into a rage at every provocation.
Fuente: Combined Bible Commentary
Jas 1:19. Wherefore. There is a diversity in the reading of this verse. The most important manuscripts, instead of Wherefore, read Ye know, or Know ye, according as the verb is understood as indicative or imperative, referring either to what precedes, Ye know this,[1] namely, that God out of His free love has begotten you with the word of truth; or to what follows, Know this, my beloved brethren, let every one of you be swift to hear: equivalent to Hearken, my beloved brethren (Jas 2:5).
[1] So the Revised Version.
my beloved brethren: an affectionate address, strengthening the exhortation.
let every man be swift to hear, namely, the word of truth, which, having been so lately mentioned, there was no necessity to repeat. The words, however, admit of a general application to the acquisition of all profitable knowledge. The same sentiment is found in the writings of the son of Sirach: Be swift to hear; and let thy life be sincere, and with patience give answer (Sir 5:11). There is no reason, however, to suppose that St. James in these words refers to this passage.
slow to speak: perhaps here primarily referring to teaching: Be not rash in entering upon the office of a teacher (chap. Jas 3:1); see that you are thoroughly prepared beforehand. But the words are a proverbial expression, admitting of general application. Men are often grieved for saying too much, seldom for saying too little. Still, however, the maxim is not to be universally adopted. Occasions may frequently occur when we shall regret that we have omitted to speak, giving a seasonable word of advice, reproof, or comfort. There is a time to speak as well as a time to keep silence (Ecc 3:7).
slow to wrath. Wrath here is not directed toward Godenmity against Him, on account of the trials which befall as; but wrath directed toward men, and especially that wrath which frequently arises from religious controversy or debate. The quick speaker is the quick kindler. But the words are true generally; on all occasions we ought to be slow to wrath. Still, however, all wrath is not here forbidden. Moral indignation is a virtue, for the exercise of which there are frequent occasions; and to regard sin without anger is a proof of indifference to holiness.Some suppose that in this sentence is contained the subject-matter of the Epistle. The former part was only introductory; now the subject of the Epistle is stated; and the remainder is divided into three parts, corresponding to swift to hear, slow to speak, slow to wrath, with an appendix at the close. The arrangement is ingenious, but is hardly borne out by the contents.
Fuente: A Popular Commentary on the New Testament
As if the apostle had said, “Seeing God has put such an honour upon his word, the word of truth, as by it to beget us to himself; therefore be swift to hear it, prize it highly, and wait upon the means of grace readily and diligently; but be slow to speak, that is, to utter your judgments of it, much more slow in undertaking to be a teacher and dispenser of it; also slow to wrath, or to contentions about the words and points of divinity: wrath and passion hinders all profit by the word, either preached, read, or discoursed about; and a forcible reason is rendered why all wrath should be suppressed, because the wrath of man worketh not the righteousness of God; that is, man’s sinful anger will never put him upon doing those things that are just and righteous in God’s account: or there is a figure in the words; more is intended than expressed; the meaning is, that the wrath of man is so far from working the righteousness of God, that it worketh all manner of evil.”
Learn hence, that man’s anger is usually evil, and very unrighteous: anger justly moderated, is a duty, but such a duty as is very difficultly managed without sin; rash, causeless, and immoderate anger, gratifies the devil, dishonours God, discredits religion, wounds our own peace.
Fuente: Expository Notes with Practical Observations on the New Testament
Quick to Hear
Further, we should be “slow to speak”, which Roberts suggests is in response to God’s word. Later, James is going to talk about wars among the brethren (4:1), which may have been caused by contentions over the truth. The Corinthians all wanted to speak at once and caused confusion that prohibited learning ( 1Co 14:26-33 ).
Then, James says to be “slow to wrath” ( Jas 1:19 ). Some hear the truth and become enraged by it. Those who heard Stephen ran and bit him and finally stoned him ( Act 7:54-60 ). When Jehoiakim heard the truth read, he began to cut out the pages and throw them in the fire ( Jer 36:20-23 ). Paul, through the power of the Holy Ghost, caused Elymus Bar-Jesus to be blind for a season for refutingGod’s word ( Act 13:4-13 ). He also directed that those who refused to follow his instructions, as given by inspiration, be withdrawn from ( 2Th 3:12-14 ).
Men who are uncontrollably angry are not ready to receive God’s truth and do that which is right ( Mic 6:8 ). Notice that James is talking about the “wrath of man”, which would be a personal anger. This does not condemn righteous indignation which is actually needed at times ( Mar 3:5 ). We must learn to control our anger so that we do not sin ( Jas 1:20 ; Eph 4:26-27 ).
Fuente: Gary Hampton Commentary on Selected Books
Jas 1:19-20. Wherefore As if he had said, Since you are regenerated, and that by the word of God, therefore let every man be swift to hear That word; let him be willing and desirous to receive instruction from it, and therefore diligent in embracing all opportunities of hearing it; slow to speak To deliver his opinion in matters of faith, that he does not yet well understand. Persons half instructed frequently have a high opinion of their own knowledge in religious matters, are very fond of teaching others, and zealous to bring them over to their opinions. That the converted Jews were fond of being teachers, we learn from Jas 3:1; 1Ti 1:7. Slow to wrath Against those that differ from him. Intemperate religious zeal is often accompanied by a train of bad passions, and particularly with anger against those who differ from us in opinion. The Jews, even the Jewish Christians to whom this letter was chiefly written, were very faulty in this respect. The apostle, however, may be understood as cautioning his readers against easily yielding to provocation in any respect whatever, and especially when injuriously treated by their persecutors. For the wrath of man Even when it appears in the garb of religious zeal, worketh not But, on the contrary, greatly obstructs, the righteousness of God Instead of promoting the cause of true religion in the world, it is a reproach to it, and a means of exciting the prejudices of mankind against it. Persecution, in particular, the effect of the wrath of man, if violent, may make men hypocrites, by forcing them to profess what they do not believe; but it has no influence to produce that genuine faith which God accounts to men for righteousness. Nothing but rational arguments, with the illumination of the Spirit of God, can do this.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jas 1:19-27. Be sure of it (cf. mg.), he goes on, and turns to ask what conduct right views of God should produce. Humility and self-control, firstly, then purity, gentleness, and teachableness, with unsparing honesty that turns every creed into a code of action. Quick to hear not only Gods warning, but both sides of a human quarrel, slow to speak angry words, the peril of which James expounds in ch. 3, such conduct will be free from that human wrath which can never help forward Gods ideal of Right. Filthiness or basenessthe word was often used of counterfeit coin (but cf. also Rev 22:11)is coupled with a rank growth of malice, lit. overflow: there is an allusion to the Lords reminder that speech is the overflow of the heart. The implanted word (cf. Mat 13:21) can save the whole self: it is the phrase which in ordinary parlance means to save lives.The teaching on Hearers and Doers comes from the lips of Jesus (Mat 7:24 ff.): cf. also Rom 2:13. The natural face, the features of birth, contrasted implicitly with the unchanging and eternal Ideal, may be studied (the word of Luk 12:24it does not imply a mere glance) in the more or less polished metal mirror (1Co 13:12), but memory refuses to preserve the picture after the man goes away. To print the image of the Ideal on our souls we must look right down into it (Luk 24:12, Joh 20:5; Joh 20:11, 1Pe 1:12) and stay by it, so as to transform the momentary hearing into permanent working. The Law that is Liberty (Jas 2:12) is called perfect or mature because it works by the complete coincidence of mans will with GodsOur wills are ours, to make them Thine. Rom 8:2 might be an intended comment. The passionate love of the pious Jew for the Law (cf. Psa 19:7; Psa 119:97) colours this estimate of its ideal. A final foil is provided by the self-deceived worshipper, punctilious in external religion, but cruel, foul, or frivolous of tongue (cf. Jas 3:2; Jas 3:9; Mat 12:36). Such worship is futile, for it never reaches the Throne. For God is Father, and He only receives the worship of love towards His needy children, and of purity from the worlds selfishness (see 1Jn 4:20). Visit is a strong word (cf. Luk 16:8, etc.). The depreciation of external religion as an end is very striking from the Ups of one so noted for his love of it as a means of grace.
Fuente: Peake’s Commentary on the Bible
Verse 19
Swift to hear, slow to speak; always ready to learn, but slow to offer reproofs or instructions to others.
Fuente: Abbott’s Illustrated New Testament
Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
Keep your ears open, your mouth shut and your anger controlled might be the thought of the passage. Good advice to the believer today. We tend to get ourselves into a lot of trouble when we don’t listen to people, and when we open our mouths to insert our foot.
In our context, it might relate to the idea that when trials come, we are to listen to the words of James, and hold our tongue, rather than blame God for things gone wrong, and to certainly not get angry with God for what is going on in the life.
Oh, the churches need to heed these phrases! “Let every man be swift to hear” – “Slow to speak”
– “Slow to wrath” – clean the wax out of your ears shut your trap and keep a lid on it! The church is being torn asunder with church fights and no one listens to James.
I read a lot on a board where there are a lot of pastors and congregants, and there is constant chatter relating to problems in the church. The reactions of the people are not Christian all and all too often the leaders are little better.
The introductory phrase of this verse tends to be the problem. “Beloved brethren” is not descriptive of the average believer today. Indeed, many of the leaders on the board that I just mentioned have not caught this vision of James. They talk of their congregation as if they were only means to the pastors ends. When the congregation doesn’t do right, it is an affront to everything he wants to do.
The attitude of love is quite lacking today. If you don’t agree with me, if you don’t do as I do, if you don’t jump when I say jump, you are against everything that I want to do for God. There is little Christian love expressed these days. This is not only the pastors and leaders, but the congregations as well.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
C. The Proper Response to Trials 1:19-27
Having explained the value of trials and our options in trials, James next exhorted his readers to respond properly to their trials. In this section he stressed the Word of God because it is the key to resisting temptations and responding to trials correctly (cf. Mat 4:1-11).
"Receptivity to the Word, responsiveness to the Word, and resignation to the Word are essential to spiritual growth. One must accept God’s Word, act on it, and abide by it." [Note: Ibid.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The improper response 1:19-20
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
James’ readers already knew what he had just reminded them of in the preceding verses (Jas 1:17-18; cf. Pro 10:19; Pro 13:3; Pro 14:29; Pro 15:1; Pro 17:27-28; Pro 29:11; Pro 29:20; Ecc 7:9). Nevertheless they needed to act in harmony with this knowledge.
"He [James] drives home the teaching about our death-bound, sinful nature with the cry Do not be deceived, my beloved brethren (16); he drives home the teaching about the new birth with the cry Know this, my beloved brethren (19a)." [Note: Motyer, p. 61.]
We may respond to trials by complaining about them and becoming angry over them. James advised his readers to remain silent and calm and to listen submissively to the Word of God (Jas 1:23).
"It is possible to be unfailingly regular in Bible reading, but to achieve no more than to have moved the book-mark forward: this is reading unrelated to an attentive spirit." [Note: Ibid., p. 65.]
Many people have observed that we have two ears and one mouth, which ought to remind us to listen twice as much as we speak (cf. Pro 10:19; Pro 17:27). Apparently Zeno of Citium, the founder of Stoicism, is the oldest known source of this observation. [Note: Martin, p. 54.]
"Ceaseless talkers may easily degenerate into fierce controversialists." [Note: Alexander Ross, The Epistles of James and John, p. 38.]
"The great talker is rarely a great listener, and never is the ear more firmly closed than when anger takes over." [Note: Motyer, p. 65.]
"The tribute was once paid to a great linguist that he could be silent in seven different languages." [Note: Barclay, The Letters . . ., p. 65.]