Exegetical and Hermeneutical Commentary of James 1:20
For the wrath of man worketh not the righteousness of God.
20. the wrath of man ] Better, A man’s wrath, so as to represent the absence of the article in the original. By “the righteousness of God” the phrase is common to St James and St Paul ( Rom 10:3 ; 2Co 5:21; Php 3:9) is meant the righteousness which God requires and which He also gives. 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 (Joh 16:2), that they were thus working out His righteousness. The teaching is again after the pattern of the purely ethical books of the Old Testament (Ecc 7:9). The MSS. give two forms of the verb rendered “work;” the commonly received one, which conveys the thought, “does not work out or bring to completeness,” and that of the better MSS. which means simply, “does not work, or practise.”
Fuente: The Cambridge Bible for Schools and Colleges
For the wrath of man worketh not the righteousness of God – Does not produce in the life that righteousness which God requires. Its tendency is not to incline us to keep the law, but to break it; not to induce us to embrace the truth, but the opposite. The meaning of this passage is not that our wrath will make God either more or less righteous; but that its tendency is not to produce that upright course of life, and love of truth, which God requires. A man is never sure of doing right under the influence of excited feelings; he may do that which is in the highest sense wrong, and which he will regret all his life. The particular meaning of this passage is, that wrath in the mind of man will not have any tendency to make him righteous. It is only that candid state of mind which will lead him to embrace the truth which can be hoped to have such an effect.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. The wrath of man] A furious zeal in matters of religion is detestable in the sight of God; he will have no sacrifice that is not consumed by fire from his own altar. The zeal that made the Papists persecute and burn the Protestants, was kindled in hell. This was the wrath of man, and did not work any righteous act for God; nor was it the means of working righteousness in others; the bad fruit of a bad tree. And do they still vindicate these cruelties? Yes: for still they maintain that no faith is to be kept with heretics, and they acknowledge the inquisition.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
20. Man’s angry zeal indebating, as if jealous for the honor of God’s righteousness, is farfrom working that which is really righteousness in God’s sight. True”righteousness is sown in peace,” not in wrath (Jas3:18). The oldest and best reading means “worketh,”that is, practiceth not: the received reading is “worketh,”produceth not.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the wrath of man worketh not the righteousness of God. This is so far from engaging persons to do that which is right and acceptable in the sight of God, that it puts them upon doing that which is evil. The Alexandrian copy reads, “with the wrath of men do not work the righteousness of God”; do not attend upon the word and ordinances of God with a wrathful spirit. Compare, with this, 1Ti 2:8.
Fuente: John Gill’s Exposition of the Entire Bible
The wrath of man ( ). Here (as opposed to woman), not of verse 19 (inclusive of both man and woman). If taken in this sense, it means that a man’s anger (settled indignation in contrast with , boiling rage or fury) does not necessarily work God’s righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See Ac 10:35 for “working righteousness,” and Jas 2:9 for “working sin” ( both times).
Fuente: Robertson’s Word Pictures in the New Testament
1) Impassioned anger (Gr. orge) wrath of a natural man does not produce righteousness toward God.
2) James therefore encourages each believer to exercise control when he is tempted in his passions to do wrong deeds and speak wrong words. Eph 4:30-32.
SELF CONTROL
If you would learn self-mastery, begin by yielding yourself to the One Great Master.
– Lobstein
Those who can command themselves command others.
– Hazlitt
LINCOLN’S WORST ENEMY
When Abraham Lincoln was candidate for the Presidency, someone asked him what he thought of the prospect. With characteristic humor he answered, “I do not fear Breckinridge, for he is of the South and the North will not support him; I do not much fear Douglas, for the South is against him. But there is a man named Lincoln I see in the papers, of whom I am very much afraid. If I am defeated, it will be by that man.”
– Gospel Herald
Fuente: Garner-Howes Baptist Commentary
SERMON OUTLINES
HOW TO LISTEN TO A SERMON Jas. 1:20-25
Introduction: If a sermon is wasted, the time gone is multiplied by every person who fails to hear. If 100 people fail to hear one half-hour sermon, 50 man-hours are wasted!
Proposition: How to really hear the sermon so as to get the most out of it.
I.
PREPARE YOURSELF TO HEAR Jas. 1:21 a
A.
Get ready physically. Proper rest, preparation the day before. The state of your physical body has much to do with your spiritual attitude.
B.
Get ready intellectually.
1.
Lay aside worries (Unpaid bills, Sunday dinner, etc.)
2.
Determine in your heart you will listen. (Plan it!)
3.
Prepare to take notes. (Have Bible, paper, pen ready)
C.
Get ready spiritually.
1.
Lay apart filthiness (All ungodly attitudes).
2.
Pray beforehand.
3.
Expect something big in your own heart (Sir, we would see Jesus.)
II.
HOW TO HEAR THE SERMON Jas. 1:21 b
A.
RECEIVE IT
1.
Pay attention to what is said.
2.
Take careful notes.
3.
Ask yourself pertinent questions as you hear.
4.
Listen critically, determining whether or not what you hear is true according to the Scripture. (Act. 17:11)
B.
SUBMIT TO IT
1.
With the spirit of meekness. (Receiving it yourself, not expecting it to hit your neighbor.)
2.
Expect the sword to cut. (That is the purpose of the Sword of the Spirit)
C.
UNDERSTAND THE PURPOSE
1.
The stakes are high (Salvation, preservation, purification, growth.)
2.
Hear in order to do (Jas. 1:22).
3.
Hearers only are self-deceivers.
III.
PROPER USE OF THE WORD (Jas. 1:23-25)
A.
See ourselves as we really are.
B.
Clean up, buck up, pick up, grow up. (We must or we are lost!)
C.
Be ye reconciled to God.
HUMAN AND DIVINE WRATH Jas. 1:20
Proposition:
What is the difference between human and Divine wrath, and what should our attitude be toward both?
I.
HUMAN WRATH worketh not the righteousness of God.
A.
What excites human wrath?
1.
Selfishness. (Desiring that for which we have no right)
2.
Vanity. (Thinking more highly of myself than I should.)
3.
Impatience (Not awaiting the right time, nor the due season).
B.
What form does human wrath take?
1.
Excited emotion (or passion).
2.
Irrationality (1Sa. 25:17).
3.
Violence (Peter cutting off the guards ear).
C.
What follows human wrath?
1.
Undignified behavior (Foolish, Pro. 14:17; folly, Pro. 14:29).
2.
Sin (Even to the point of ruined lives . . . Pro. 29:22)
3.
Blasphemy (vain and vile speech; taking the Lords name in vain).
II.
DIVINE WRATH does the righteousness of God.
A.
What excites Divine wrath?
1.
All unrighteousness and ungodliness (Rom. 1:18).
2.
Usurpation of Gods authority (Eph. 5:6; Joh. 3:36).
3.
All that destroys Gods work. (Thus joining the beast Rev. 14:10)
B.
How is it manifested?
1.
Not in heated passion.
2.
In calm, deliberate judgment.
C.
How does it operate?
1.
In longsuffering (2Pe. 3:11).
2.
In condemnation
3.
In judgment.
4.
In eternal destruction
D.
What the effect upon man?
1.
Gods hate for sin is established.
2.
Gods Word is vindicated.
3.
Gods power and authority is demonstrated.
III.
OUR ATTITUDE toward Divine and human wrath should be what?
A.
Toward human wrath . . .
1.
Avoid it except where impossible (Rom. 12:17).
2.
Control it. (Pro. 16:32).
3.
Heed the Scriptures (Follow Gods example and let your wrath work righteousness!).
B.
Toward Divine wrath . . .
1.
Recognize the possibility.
2.
Fear it
3.
Avoid bringing it upon yourself
4.
Seek the Righteousness of God.
CONCLUSION: Mans wrath worketh sin; Gods wrath works against sin
TWELVE SERMON TITLES WITH THREE-POINT OUTLINES
THE SOURCE OF ALL GOOD THINGS Jas. 1:16-18
1.
Good and perfect gifts come from above. Jas. 1:17.
2.
Good and perfect gifts come from the Father, Jas. 1:17.
3.
All good and perfect gifts are the will of the Father. Jas. 1:18.
WHAT EVERY MAN KNOWS Jas. 1:19-20
1.
Everybody loves a good listener.
2.
Think twice before you speak.
3.
Count to ten when anger comes.
TO LISTEN IS BETTER THAN TO SPEAK Jas. 1:19-21
1.
A fast-to-speak person easily expresses wrath.
2.
A fast-to-hear person more easily hears Gods Word.
3.
To confuse the above is to deceive ourselves.
EMPTY IT BEFORE YOU FILL IT Jas. 1:21
1.
Empty your life of filthiness.
2.
Fill your life with the Word.
3.
And your soul shall be saved.
RECEIVING THE WORD OF GOD Jas. 1:21
1.
Hearing with the attitude of meekness.
2.
Implant it in your heart.
3.
Through it your soul is saved.
THE GREAT DELUSION Jas. 1:22-24
1.
Having enough for the appearance of reality (Hearing the Word).
2.
Short enough to miss the real thing (Not doing the Word).
3.
Desiring enough to be deceived (Deluding yourself).
VAIN AND PURE RELIGION CONTRASTED Jas. 1:26-27
1.
Harm to fellow man makes religion vain. Jas. 1:26.
2.
Good to fellow man is pure religion. Jas. 1:27 a.
3.
Freedom from spots of sin is pure religion. Jas. 1:27 b.
BEHOLD YOURSELF Jas. 1:23-25
1.
Yourself as others see you (Your natural face.)
2.
Yourself as God sees you (Your spiritual self.)
3.
Yourself as redeemed by the blood of the Lamb (Continuing in the law of liberty.)
ITS EASY TO FORGET Jas. 1:22-26
1.
What manner of man you really are. Jas. 1:24.
2.
That an evil tongue can spoil good deeds. Jas. 1:26.
3.
That you must do as well as hear. Jas. 1:22.
VAIN RELIGION Jas. 1:26
1.
Caused when a man falsely thinks himself to be religious.
2.
Caused when a man bridles not his tongue.
3.
Caused when a man deceives his own heart.
PURE RELIGION Jas. 1:27
1.
Before God: it is undefiled.
2.
Before man: it helps those in need.
3.
Before self: it is unspotted from sin.
Fuente: College Press Bible Study Textbook Series
(20) For the wrath of man worketh not the righteousness of God.Sarcastically rings the context. Perhaps there is still a sharper point to the satire: the wrath of man does not work Gods righteousness to the full. The warning may well be sounded in the ears of Christians still, who are not less apt than Jonah of old to say quickly and in self-excuse, I do well to be angry (Jon. 4:9). How many a holy work of household and parish has been and is thus hindered and destroyed; and if the golden words of the first bishop of the Church had been heeded better, there never had appeared one page of her long history blotted with the blood of a religious war.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Righteousness of God God’s righteousness, prescribed by him to man. Note on Rom 1:17. Man’s wrath works not in man the righteousness designed and enjoined by God.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For the anger of man does not work the righteousness of God.’
‘The anger of man.’ Note the emphasis on ‘of man’ or ‘of a man’ (andros is used rather than anthrowpos) . It is of course different with God. But the point is that His anger is always rightly directed and has behind it a continuing underlying compassion. In His case it is always a just anger against sin coming from One Who is without sin. But man is to be more wary, ‘be you angry and sin not, do not let the sun go down on your wrath’ (Eph 4:26). In man’s case it is to be both righteous and brief.
Fuente: Commentary Series on the Bible by Peter Pett
Jam 1:20. For the wrath of man worketh not, &c. Multitudes of Christians, so called, seem either to have disbelieved this, or to have forgottenit; for how often have they attempted to bring others over, to what they have apprehended to be the truth of doctrine, or the right manner of worship, by using them ill, if they were not convinced, or did not readily comply?whereas the wrath of one man can never enlighten the mind of another; it is reason and argument that must convince men’s judgments, and bring them over to our sentiments. If we have power, our wrath may make them atheists and hypocrites, and force them to profess what they do not believe, and so produce sin and unrighteousness, instead of that righteousness which God requires. For religion is under Divine grace a matter of pure choice, and is not, cannot be acceptable to God, unless the heart and the tongue go together. Besides, the usual progress of wrath and ungovernable zeal ought to deter all conscientious persons from the beginnings of it; for he that will be angry at another because he differs from him, will be in great danger of speaking against him, and blasting his character; and, as one step commonly leads on to another, when he cannot overcome by arguments, the next thing will be to crush his adversary’s opinion by force, if he either have power to do it himself, or can prevail upon the magistrate or the multitude to aid and assist him. All the persecutions in the Christian church have arisen in this manner; for, when lesser evils were insufficient for the conviction of obstinate heretics, it was necessary, upon the same principles, to have recourse to persecution. The reader will find abundant proof hereof by referring to almost any Century of Mosheim’s Ecclesiastical History.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 1:20 gives the reason of the exhortation : for the wrath of man works not the righteousness of God . The preponderance of authorities decides against the reading , and in favour of . From the fact that is twice in the N. T., namely Act 10:35 and Heb 11:33 , joined with the simple verb, it does not follow that is a later correction (against de Wette, Wiesinger), especially as is also found united with abstract substantives, as in Rom 1:27 with , in Rom 2:9 with , and in Rom 7:18 with . With the reading , and also with , when this latter, as is frequently the case (see especially Rom 2:9-10 ), is synonymous with the former,
is equivalent to , as is frequently the case in the O. and N. T.; see Act 10:35 above referred to, and the frequently occurring phrase: , Gen 18:19 ; Isa 56:1 ; Mat 6:1 ; 1Jn 2:29 ; 1Jn 3:7 ; 1Jn 3:10 ; Rev 22:11 . is added in contrast to for the sake of a more exact statement, so that is the righteousness willed by God [91] (similar to , Act 4:19 ; Luther: “the wrath of man works not that which is right before God”); so Beza, Hornejus, Wolf, Bengel, de Wette, Bouman, and others correctly explain it. The opposite of is , chap. Jas 2:9 (comp. Mat 7:1 : . ; 1Ma 9:23 : . ; also comp. Rom 2:10 : . ; Gal 6:10 ). James was the more constrained to give prominence to this idea, as itself and the words flowing from it were considered by the pharisaical disposition of Christians, against whom this warning is directed, and of whom it was said: , , Rom 10:2 , as something that was pleasing to God. With the reading this verb may also be equivalent to effect, to bring about (as Jas 1:3 ). Gebser, Grashof, and others understand, in accordance with this view, by : “the condition of justification before God;” but, on the one hand, an unsuitable thought is expressed by this, and, on the other hand, a mode of expressing the idea , peculiar to Paul, is without ceremony ascribed to James. But as little is it to be justified when Wiesinger, following Hofmann ( Schriftbew. I. ed. 1, p. 548 f.), finds expressed in the words of James, that “one by wrathful zeal effects not on others the . , i.e. that state of righteousness in which God begets men by His word of truth.” [92] Though can denote the righteousness wrought by God, yet this idea is here unsuitable, since no man could entertain the opinion that his wrath could do what can only be effected by God. Also in this case James would only emphasize an impossibility of , whereas he was required to bring prominently forward its rejection; moreover, on others is inserted into the text. [93] The same reasons are also decisive against the explanation of Brckner (“the wrath of man works not the righteousness which God accomplishes this generally stated both in respect to the and in respect to others on whom one strives to work”), in which a twofold reference is arbitrarily assumed. Brckner correctly rejects the explanation of Lange, that James speaks against “the delusion of wrath, which imagines to administer and accomplish in the world the righteousness of God especially against unbelievers,” because there is no reference to this in the context; it is, moreover, linguistically unmaintainable, as does not mean “to administer and accomplish.”
stands here as in Jas 1:8 ; Jas 1:12 ; it forms a contrast neither to the child (Thomas: ira fortis et deliberate non dicit pueri, qui cito transit), nor to the woman (Bengel: sexns virilis maxime iram alit), nor to , Jas 1:19 (Lange).
[91] It is true the expression occurs not elsewhere in this sense; but this can be the less an objection to it, as the relation in which the genitive is placed to is not entirely opposed to the genitive of relation, as is evident if we designate the . . as that which is actually so according to the determination of God.
[92] In the second edition (p. 628), Hofmann has indeed altered the words, but not the thought, in the explanation given in the first edition. When he defines the distinction in the use of the idea , in Rom 1:17 and here, to consist in this, that Paul speaks of justification, in James of regeneration, the untenableness of his explanation is the more evident, for that produces regeneration could occur to no one.
[93] Contrary to the Biblical use of language, Oecumenius explains the expression as equivalent to . Pott wholly arbitrarily refers the verse to the teachers of the Christian religion, paraphrasing it: iratus nequit docere religionem christianum prout fas est Deoque probatur. Several commentators (also Kern) to this verse cite Sir 1:21 : ; but incorrectly, since has an entirely different meaning from .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
20 For the wrath of man worketh not the righteousness of God.
Ver. 20. For the wrath of man ] Unless it be as Moses’ and Christ’s anger was, pure and free from guile and gall, prompting us to pity and pray for the party, Exo 32:32 ; Mar 3:5 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 .] for the wrath (any wrath, all wrath) of man ( is used by our Apostle without any such definite precision as has been supposed here by Bengel, “ Sexus virilis maxime iram alit:” or Thomus, “Non dicit pueri , qu cito transit.” Cf. , Jas 1:8 , and reff.) worketh not ( and would differ here slightly in sense: the latter would signify more ‘worketh out,’ ‘bringeth to issue or existence,’ the former, ‘practiseth,’ ‘worketh habitually,’ and each of these would throw its own shade of meaning on see below) the righteousness of God (if , = that which is righteousness in God’s sight = : if , = that righteousness, to produce which is God’s end in begetting us to a new life. In other words, the more general ethical sense is given by : the more particular theological one by . At all events, we must not interpret . the state of righteousness before God, as some, or that righteousness in another , into which God begets men by his word of truth, as Hofmann (Schriftb. 1. 548 f.) and Wiesinger. When this latter asks, What relevance here has the remark that anger doeth not that which is right in the sight of God? an easy answer can be given. Be not intemperately zealous, hastily rash to speak and to be angered, even in God’s behalf (for this is implied): be humble, ready to listen, for your angry zeal, your quick speaking, work not God’s righteous purposes serve not Him, are not carriers forward of that righteousness which is the characteristic of His kingdom, ch. Jas 3:18 . How many an endeavour, which might have ended in , has been diverted and blighted by hasty speaking and anger, and ended only in disgracing ourselves, and Him whom we would have served, before men! So Bengel, “Ira plane impedit justitiam Dei; tametsi sibi dum fervet, quam maxime operari eam videatur. Purius sine ira fit”).
Fuente: Henry Alford’s Greek Testament
Jas 1:20 . , etc.: Man’s wrath is rarely, if ever, justifiable; even “just indignation” is too often intermixed with other elements; and frequently the premisses on which it is founded are at fault. Man, unlike God, never knows all the circumstances of the case. On the subject of anger, see Mat 5:21-22 , and cf. the Expositor , July, 1905, pp. 28 ff.
Fuente: The Expositors Greek Testament by Robertson
righteousness. App-191.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] for the wrath (any wrath, all wrath) of man ( is used by our Apostle without any such definite precision as has been supposed here by Bengel, Sexus virilis maxime iram alit: or Thomus, Non dicit pueri, qu cito transit. Cf. , Jam 1:8, and reff.) worketh not ( and would differ here slightly in sense: the latter would signify more worketh out, bringeth to issue or existence, the former, practiseth, worketh habitually, and each of these would throw its own shade of meaning on -see below) the righteousness of God (if , = that which is righteousness in Gods sight = : if , = that righteousness, to produce which is Gods end in begetting us to a new life. In other words, the more general ethical sense is given by : the more particular theological one by . At all events, we must not interpret . the state of righteousness before God, as some, or that righteousness in another, into which God begets men by his word of truth, as Hofmann (Schriftb. 1. 548 f.) and Wiesinger. When this latter asks, What relevance here has the remark that anger doeth not that which is right in the sight of God?-an easy answer can be given. Be not intemperately zealous, hastily rash to speak and to be angered, even in Gods behalf (for this is implied): be humble, ready to listen, for your angry zeal, your quick speaking, work not Gods righteous purposes-serve not Him, are not carriers forward of that righteousness which is the characteristic of His kingdom, ch. Jam 3:18. How many an endeavour, which might have ended in , has been diverted and blighted by hasty speaking and anger, and ended only in disgracing ourselves, and Him whom we would have served, before men! So Bengel, Ira plane impedit justitiam Dei; tametsi sibi dum fervet, quam maxime operari eam videatur. Purius sine ira fit).
Fuente: The Greek Testament
Jam 1:20. wrath). A most powerful passion.-, of man) The male sex especially cherishes wrath, 1Ti 2:8; and its actions, whether just or unjust, are more widely exposed to view. The wrath here intimated is that of nature, without grace.- , the righteousness of God) All duties which are divinely enjoined and pleasing to God.- , worketh not) That is, altogether hinders the righteousness of God; although it seems to itself, while inflamed, especially to work that (righteousness); [and therefore it constitutes the principal part of these three-membered sentences.-V. g.] Purer effects are produced without anger.
Fuente: Gnomon of the New Testament
righteousness
(See Scofield “Rom 3:21”).
Fuente: Scofield Reference Bible Notes
Jam 3:17, Jam 3:18, Num 20:11, Num 20:12, 2Ti 2:24, 2Ti 2:25
Reciprocal: Gen 31:36 – was wroth Jos 7:19 – My son Jdg 8:2 – What 1Sa 20:30 – Saul’s 1Sa 25:13 – Gird ye 2Sa 19:43 – the words 1Ki 6:7 – neither hammer Psa 37:8 – Cease Pro 15:18 – he Pro 17:19 – loveth Ecc 9:17 – General Joe 2:13 – slow Jon 4:4 – Doest thou well to be angry Mat 5:9 – are Mar 9:50 – have peace Luk 9:54 – wilt Phi 2:14 – disputings Col 3:8 – anger Tit 1:7 – not soon Tit 3:2 – gentle Heb 11:25 – Choosing
Fuente: The Treasury of Scripture Knowledge
Jas 1:20. A man who controls himself may do right in spite of his anger, but no person will work the righteousness of God because he is worked up by wrath.
Fuente: Combined Bible Commentary
Jas 1:20. For, the reason assigned for the above exhortation, and especially for the last portion of itslow to wrath.
the wrath of man, that is, carnal zeal, whose fruit is not peace, but contention. Those angry feelings which arise from religious controversy are here primarily alluded to. The word of God was then abused, as it is now, into an occasion of strife.
worketh not, produceth not.
the righteousness of God. By the righteousness of God is not meant the righteousness imputed by God, as if the meaning were that the wrath of man does not work out the faith which God counts to men for righteousness; nor that righteousness which God possessesthe Divine attribute of righteousness; but that righteousness which is approved by God, and which He Himself forms within us by His Holy Spirit. The meaning of the verse is that contention, arising from dispute or controversy, is not conducive to holiness, either in ourselves or in othersdoes not tend to the furtherance of the righteousness of God in the soul. Furious zeal does not promote the interests of Gods kingdom.
Fuente: A Popular Commentary on the New Testament
ARGUMENT 4
THE RESIDUE OF SIN
20. The righteousness of God here mentioned contrasts vividly with our own righteousness, arising from our good works, which is filthy in the sight of God, and utterly inadequate to the severity of the Divine judgments. Unless we are covered with the righteousness of God in Christ, received, and appropriated by faith only, we are certain to go down under condemnation when we stand before the great white throne.
21. Therefore laying aside pollution and residue of evil, receive with meekness the engrafted word which is able to save your souls. When the sinner receives the righteousness of God, mentioned in Jas 1:20, he is then freely and fully justified by faith for Christs sake; however the pollution of original sin, the residue of evil, still survives in the heart. Apothemenoi, laying aside, is the Greek aorist, always revealing an instantaneous action. Hence we see clearly and unequivocally in this verse the second work of grace, in sanctification instantaneously wrought in the heart, in the removal of the pollution and remainder of sin. The residue theory of depravity surviving in the heart after regeneration, is hotly contested by Zinzendorfians, but a clear translation of this verse forever sweeps all controversy from the field. Superfluity of naughtiness is perfectly, correctly, and more lucidly translated residue of sin or remainder of evil, which clearly and forever settles the question that there is a residue of evil in the heart of the regenerate, to be eliminated by a subsequent work of grace. Sanctification actually engrafts the word in the heart, so it is no longer a dead letter like a branch severed from the trunk, but a living graft full of spiritual vitality, always flourishing and bearing fruit, perpetuating and consummating the Salvation of the soul.
22. Full salvation completely purifying the heart, always makes the outward life truly exemplary and obedient.
23, 24. The Bible is Gods looking-glass in which we all, when duly illuminated by the Holy Ghost, see ourselves as we are. That is the reason why candid spiritual truth has always been intolerably odious to impenitent sinners, and explains why Paul raised a row and received a thrashing everywhere he went. History repeats itself. In the days of Christ and the apostles, the Jewish churches were largely filled with impenitent sinners. It is equally true of the worldly churches of the present day.
Hence the pulpit in the main has laid aside the straight, hard, spiritual truth of conviction, conversion and sanctification, and gone off into intellectualism, which has no power to disturb the conscience nor save the soul. The sanctified preachers are set out of the churches for no reason save that they incessantly hold up Gods looking glass, i.e., the Bible, before the eyes of the wicked, carnal people, till they see themselves as they are in Gods sight, horrifically ugly with depravity, and black all over with transgression. Then they become mad and want to break the glass and kill the man who holds it up.
Fuente: William Godbey’s Commentary on the New Testament
For the wrath of man worketh not the righteousness of God.
There is in this statement an unspoken truth. The wrath of man may not work righteousness, but the wrath of God does most certainly worketh righteousness. His wrath is based on righteousness and justice and so will work correctly.
Wrath is a strong word in my mind. To me it is the strongest outworking of anger possible. It is that action which one takes to exact the worst, the most, the fullest punishment for wrong that one can muster.
There is another thought here. Some men tend to think that their anger against evil will work to show the righteousness of God, yet it often shows them to be the fool they are. We should be careful how we show our anger against sin. We may or may not be an influence for good. Our feeble attempts to be indignant may not do anything for the cause of Christ.
As such, there is little of good that can come from this outworking of our anger.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:20 For the wrath of man worketh not the {s} righteousness of God.
(s) That which God appoints.
Fuente: Geneva Bible Notes
An angry response to temptations does not advance the righteousness in character and conduct that God is seeking to produce in the believer.
"The policy James condemns is one of seeking to promote the cause of freedom by politically motivated and engineered violence (an endeavor to be brought into the discussion at Jas 4:1-3)." [Note: Martin, p. 48.]