‘For which reason, putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.’

‘For which reason’ may apply to the previous verse, with the emphasis being on the fact that rather than behaving angrily they are to receive the implanted word with a meek and gentle spirit, or it may look back to the whole passage and the fact that they are dealing with heavenly and glorious Creator. In this case the emphasis is on the need to do away with sin and all that offends God, and this would fit well with Jas 1:13-15.

But either way it is important that filthiness and overflowing of wickedness should be ‘put away’. It is a call to repentance in the light of the new revelation (compare ‘repent and believe in the good news’ – Mar 1:16). They are to ‘take off, as they would a garment, all that is wrong and impure, all that defiles, including their false words, responding rather to the implanted word of truth, and putting it on in the way that they live their lives. Compare Paul’s ‘put off the old man — which is corrupt through deceitful lusts — and put on the new which is created after the likeness of God in righteousness and true holiness’ (Eph 4:22-24).

‘Overflowing (excess) of wickedness.’ This may refer to the wickedness that still remains even after their first reception of the word of truth which has now also to be put off (as he will go on to demonstrate), or it may refer to the way in which wickedness can flow up from our lives, something which must be fully dealt with.

‘The implanted word.’ And instead of these things they are to delight in God’s word, the powerful word that He has implanted within them (Jas 1:18), receiving it and responding to it, for it is able to save their souls. It is like a seed planted in their hearts which grows and flourishes (Mat 13:18-23). It will bring them to eternal life (Jas 1:12), to the eternal Kingly Rule (Mat 13:43). This ‘saving of souls’ is important to James, for he will close off his letter with the idea (Jas 5:20). It is what all their trials are intended to achieve. The idea here of ‘saving’ is not of once for all salvation, that occurred when they were begotten of God by the word of truth, but of the constant need to experience God’s saving power so that His end might be achieved. They are undergoing a process of spiritual healing, of ‘sanctification’. They are being made like Him as a result of the carrying out of His will (Rom 8:29; Eph 1:4; 1Jn 3:2-3). They are being changed from glory into glory (2Co 3:18). God is at work in them to will and to do of His good pleasure (Php 2:13). And they are to take heed and receive the implanted word, which, like healing medicine, will restore them and make them whole.

‘Receive with meekness (that is, with ‘a teachable spirit’).’ The word here is describing the quality of the man whose feelings and emotions are under perfect control and who is ready to learn. There will be no harsh words.

Fuente: Commentary Series on the Bible by Peter Pett

Jam 1:21. Superfluity of naughtiness Vicious superfluity; every vice, and especiallyworldly cares or desires: these, if allowed in the mind, will, as weeds, choke up the good seed; which is the same as the engrafted word, immediately following. The word of God is frequently compared to a seed, or plant; particularly 1Pe 1:23. 1Jn 3:9.In which sense it is here said to be , engrafted, or implanted in their minds. Ministers are said , to plant this word, 1Co 3:6-8 which bringeth forth fruit: Col 1:6. Mar 4:7-8. Further, as in the Greek writers, the word sometimes denotes what is innate, and sometimes what is thoroughly implanted or fixed in the mind; so here it implies, that the heavenly doctrine not only enters into the ears, but is so implanted in the soul by Divine grace, as to become, as it were, a second nature. Meekness in this verse stands opposed to wrath, condemned in Jam 1:19-20. See Parkhurst on the word .

Fuente: Commentary on the Holy Bible by Thomas Coke

Jas 1:21 . James infers ( ) from the thought in Jas 1:20 the exhortation , with evident reference to (Jas 1:18 ). He places before this exhortation the participial clause: ] laying aside all filthiness and abundance of wickedness , i.e. all filthy and abundantly prevalent wickedness. The word ( . . in the N. T.) is here figurative (synonymous with in Rom 6:19 and other places), as and , Rev 22:11 ( occurs in its literal sense in chap. Jas 2:2 : in 1Pe 3:21 ). Several interpreters (Calvin, Rosenmller, Baumgarten, Hornejus, Bouman, Lange, and others) take it here as standing alone, equivalent to moral uncleanness (see 2Co 7:1 : ), either generally “every immoral disposition,” or specifically as avaritia (Storr), or scortatio (Laurentius), or vitia intemperantiae, gulae et lasciviae (Heisen), or “filth in a religious theocratical sense” (Lange); but it is better to join with (Theile, de Wette, Wiesinger, and others), so that the ethical judgment of the author on the is thereby expressed (comp. Act 15:20 ; Rev 17:4 ), equivalent to , or less exactly ( Schol. on Matt. ); only the idea is more strongly brought forward by the substantive than by the adjective. The word , united to by the copulative (not as Schneckenburger thinks exegetical; in the cited passages, Joh 1:16 and 1Co 3:5 , the position of is entirely different), foreign to classical Greek, has in the N. T. the signification abundance , properly: “abundance flowing over the measure,” which Lange incorrectly renders “outflow, communication of life;” see Rom 5:17 ; 2Co 8:2 ; 2Co 10:15 . Nevertheless the word has been here taken in a meaning corresponding to , and has been explained as = excrementum (Beza, Piscator, Erasmus, Schmid, and others), or also growth (Lsner, Pott, Hottinger, Kern, Schneckenburger, de Wette). But both meanings are arbitrary. The defenders of the second explanation indeed appeal to the passage in Philo, de vict. off. p. 854 B: (fortasse , de Wette) ; but from this passage it does not follow that can be explained de ramis in vite vel arbore abundantibus falceque resecandis (Lsner). It is equally unjustifiable when Kttner, Michaelis, Augusti, Gebser, Bouman, and others explain as “ surviving from earlier times,” and thus take as synonymous with (Mar 8:8 ). Against all these arbitrary views Theile, Wiesinger, Brckner correctly retain the word in the same sense which it has elsewhere in the N. T., so that is the abundance of , i.e. the abundantly existing ; only is hardly to be supplied as if James had only his readers specially in view (Theile: quod lectoribus peculiare erat).

is not here synonymous with (1Co 5:8 ) = vitiositas (Semler, Theile, and others), but, according to the context, in contrast with , as in Eph 4:31 , Col 3:8 , Tit 3:3 , 1Pe 2:1 , a more special idea, namely, the hostile disposition toward our neighbour which we call malignity (Cremer: malevolence, as social faultiness). Wiesinger inaccurately takes it as equivalent to , as that is only one of the proofs of ; incorrectly Rosenmller = morositas. [94] On , comp. Eph 4:25 ; 1Pe 2:1 ; Heb 12:1 . [95] The participle precedes as a subordinate thought to , because in consequence of man’s sinful nature room can only be made for the good by the rejection of the bad. Also, where similar sentences are co-ordinate, the exhortation to precedes; comp. Rom 13:12 , Eph 4:22-23 , and also the exhortation of Christ: , Mar 1:15 .

In the positive exhortation: ] emphatically precedes, in contrast to the from which flows . (= ) denotes a loving, gentle disposition toward our neighbour; comp. 1Co 4:21 , 2Ti 2:25 , Tit 3:2 , and other passages; the opposite is (Pape’s Gr. Wrterb. ); incorrectly Calvin: hoc verbo significat modestiam et facilitatem mentis ad discendum compositae. does not therefore mean docili animo (Grotius, Rosenmller, Hottinger), nor “with a modest disposition, which recognises the good deeds of Christianity” (Gebser). Also . is not a pregnant construction, as if the sense were: monet illo duce exerceant (Schneckenburger); but James exhorts to the reception of the word , in contrast to those who hear the word in order to use it as a weapon of hatred (condemning others).

(opp. to , Jas 1:19 ) corresponds to , but expresses more than that, namely: “the inner reception, the taking hold of it with the heart;” comp. 1Th 1:6 . The object belonging to it: , can only be the same as what was called the in Jas 1:18 (Wiesinger); it is neither “the reason innate in man “(Oecumenius: ; see Constit. Apost. viii. 12: ), nor the so-called inner light of the mystics, nor the gospel “in its subjective form of life” (Lange). The verb is opposed to these explanations. James designates the gospel a , inasmuch as it was no longer strange to the hearts of his readers as Christians; also because it was not merely transmitted (Hottinger: = traditus), but implanted. [96] The verb does not conflict with this, as the word by which the new birth is effected among Christians is to them ever proclaimed anew, and must by them be ever received anew, in order that the new life may be preserved and increased in them. It is therefore not necessary, against the use of language, to change the idea: verbum quod implantatum or insertum est, into: verbum quod implantatur or inseritur, or to assume here a prolepsis, as is undoubtedly the case in 1Co 1:8 , Phi 3:21 (see Meyer in loco ), and 1Th 3:13 (Lnemann in loco ), and with Calvin to explain it: ita suscipite ut vere inseratur (similarly Semler, de Wette, [97] and others). The mode in which the adjective is united with the substantive is opposed to a prolepsis, which would be only imaginable were it said: , or something similar.

For the strengthening of the exhortation expressed, James annexes to the clause , by which, on the one hand, the value of the is prominently brought forward, and, on the other hand, is indicated what result ought to arise from the hearing of the word. By the verb not the freedom of the human will (Serrarius: quod potest salvare, ut arbitrii libertas indicetur), but the power of the word is emphasized; it is, as Paul says, (Rom 1:16 ). But if it has this power, man must receive it, and that in a right manner, so that it may prove its efficacy in him and save his soul. It is to be observed that James says this of his readers, whom he had previously designated as born again (Jas 1:18 ). Thus, according to James, Christians by the new birth do not as yet possess (the future salvation), but its obtainment is conditioned by their conduct.

Instead of , James might simply have written , but Schneckenburger correctly warns: cave pro mera sumas circumscriptione personalis; animi enim proprie res agitur; see chap. Jas 5:20 .

[94] Meyer’s translation: malice (Rom 1:29 ), malicious disposition (Col 3:8 ), would also not be entirely suitable, but too special. How Luther has understood the idea cannot be determined from his translation wickedness (Boshcit); since he thus constantly renders , it may be taken in a general or in a special sense; the word badness (Schlechtigkeit) does not occur with him.

[95] To the assertion of Lange, that is not to be rendered putting off, because the reference is not figuratively to the putting off of filthy garments, but removing; the passages Rom 13:12 ( ) and Eph 4:22 ; Eph 4:24 , and the etymology of the word are opposed.

[96] Lange incorrectly explains the to be supplied to “in and among you,” referring it to the Jewish Christians and the Jews.

[97] De Wette expresses himself doubtfully: “Either the adjective is used proleptically, or, which I prefer, it is the word implanted by the second birth; but by this also, on account of , a prolepsis occurs, ‘receive the word of truth, that it may grow in you by that new birth.’ ” But opposed to this, it is to be observed that the word is not implanted by the second birth, but that the second birth is the fruit of the implanted word. In conclusion de Wette remarks: “It must be taken rather as a reference to the whole of Christendom than to individuals: the word implanted in us Christians.” But the individual is only a member of the church by having the word of God implanted in him. Brckner has given the correct explanation.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.

Ver. 21. All filthiness ] Gr. , the stinking filth of a pestilent ulcer. Sin is the devil’s vomit, the soul’s excrement, the superfluity or garbage of naughtiness, , as it is here called by an allusion to the garbage of the sacrifices cast into the brook Kedron, that is, into the town ditch. Retentio excrementorum est parens morborum. Out with it, therefore. Some say that the word rendered filthiness, properly signifies “the filth under the nails and armholes;” but translated to the mind, it signifies covetousness, as sordes in Latin; but here any kind of sin, especially inward, as superfluity may note outward evils, that do superfluere, float at top.

Receive with meekness ] It is ill sowing in a storm: so a stormy spirit will not suffer the word to take place.

The engrafted word ] , engrafted upon the heart, as the scion upon the stock, or sowed in the soul, and mingled with faith, that it may bring forth fruit to God.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

21 .] Wherefore (consequence from Jas 1:20 ; seeing that excludes you from having a share in the righteous work of God) putting off (reff.: aor., because it must be done as a single act, antecedently to that which follows. The previous putting off is the condition of the subsequent reception) all filthiness ( is here figurative, as and in ref. Rev.: in the other reff. the word occurs in its literal sense. Some Commentators take it here as standing alone: Others join it with , as belonging to the genitive , which 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 : see below. 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 ridded of all that pollutes and chokes it, before the seed can sink in and come to maturity: must be cleaned and cleared) and abundance (“ superfluity ” is perhaps too strong; it is, if the above figure be allowed, the rank growth, the abundant crop. Beza, Erasm. Schmid, al. take it as = , “excrementum;” Pott, Schneckenb., De Wette, al., as “ efflorescence ,” as Lsner, “ramos in vite vel arbore abundantes, falceque resecandos;” Michaelis, al. take it as the remnant of surviving from old times = Mar 8:8 . But the usual meaning seems preferable, as being both philologically correct, and suiting in its simplicity the solemn character of the exhortation) of malignity (evil disposition towards one another, as in reff. The word carries on the above: which springs from (see note on ref. Eph.) , evil disposition, which is inherent in our hearts, and requires putting off before we can receive the word of God. That this is so, is evident from which follows. However the exhortation may apply in the wider sense, it is not its sense here, as the context plainly shews), in mildness (towards one another, reff.: not “modestia et facilitas mentis ad discendum composita,” Calv., nor “docili animo,” Grot., al.: see above on ) receive (cf. reff. and , Mar 4:20 , of the good ground) the implanted word (the word spoken of is beyond doubt the same as the above i. e. the gospel, in its fulness. But the epithet makes some little difficulty. First of all, it clearly is not, as c. seems to take it, “innate:” , : and so in the Apostolical Constt. viii. 12, , for this would stultify , we having it already. Nor must be taken as proleptic, “ita ut inseratur,” as Calvin, Semler, De Wette (but doubtfully), al. Nor again can it mean ‘the word which has been planted in the whole of Christendom,’ seeing that individuals are here being dealt with: but the allusion is apparently to the parable of the sower, and it is the word implanted (= 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), which is able to save your souls (cf. Rom 1:16 , where the is said to be . “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 eam peragere.” Calvin. Observe . 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 . And , the aor., because the power is to complete the work and to have done it for ever).

Fuente: Henry Alford’s Greek Testament

Jas 1:21-25 form a self-contained section. By putting away all impurity the “implanted word” can influence the heart; but it is necessary not only to hear the word but also to act in accordance with it.

Fuente: The Expositors Greek Testament by Robertson

Jas 1:21 . : used in Heb 12:1 of putting off every weight preparatory to “running the race that is set before us”; the metaphor is taken from the divesting oneself of clothes. : not elsewhere in the N.T. or Septuagint; the Syriac has which is the same word used in Eze 44:6 for the Hebrew “abomination,” meaning that which is abhorrent to God; usually it has reference to idolatrous practices, but it occurs a number of times in the later literature in reference to unchastity, this more especially in Proverbs. The adjective is used in Zec 3:4 of garments, and cf. Rev 22:11 , where the meaning is “filthy”. The word before us, therefore, probably means “filthiness” in the sense of lustful impurity. : not merely “excess” in the sense of the A.V. “superfluity” and the R.V. “overflowing,” because in the smallest measure is already excess. The phrase seems to mean simply “manifold wickedness”; this has to be got out of the way first before the “implanted word” can be received. : this must refer to the meekness which is the natural result of true repentance. Cf. Mat 4:17 , Repent ye, for the Kingdom of Heaven is at hand . : occurs only here in the N.T.; in Wis 12:10 we have, . Mayor holds that the expression must be understood as “the rooted word,” i.e. , a word whose property it is to root itself like a seed in the heart, cf. Mat 13:21 , ; and Mat 15:13 , ; and cf. 4 Esdr. 9:31, “Ecce enim semino in vobis legem meam, et faciet in vobis fructum et glorificabimini in eo per saeculum”. The meaning “rooted word” agrees admirably with the rest of the verse, and seems to give the best sense, see further below. : Cf. 1Pe 1:9 ., . The words before us leave the impression that those to whom they were addressed could not yet be called Christians; , which they are enjoined to put off, implies a state far removed from even a moderate Christian ideal; and the “rooted word,” which is able to save their souls, has evidently not been received yet. On the subject of the “rooted word” being able to save souls, see further under Jas 1:22 .

Fuente: The Expositors Greek Testament by Robertson

filthiness. Greek. rhuparia. Only here. Compare Jam 2:2. 1Pe 3:21.

superfluity = abundance. Greek. perisseia. See Rom 5:17.

naughtiness. App-128. “Naughty” and “naughtiness” had a much more forcible meaning in King James’s day than now. Compare Pro 6:12; Pro 11:6; Pro 17:4. Jer 24:2.

meekness. Greek. prautes. Only here; Jam 3:13. 1Pe 3:15. Compare App-127.

engrafted = implanted. Greek. emphutos. Only here. Not the word in Rom 11:17-24.

souls. App-110.

Fuente: Companion Bible Notes, Appendices and Graphics

21.] Wherefore (consequence from Jam 1:20; seeing that excludes you from having a share in the righteous work of God) putting off (reff.: aor., because it must be done as a single act, antecedently to that which follows. The previous putting off is the condition of the subsequent reception) all filthiness ( is here figurative, as and in ref. Rev.: in the other reff. the word occurs in its literal sense. Some Commentators take it here as standing alone: Others join it with , as belonging to the genitive , which 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 : see below. 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 ridded of all that pollutes and chokes it, before the seed can sink in and come to maturity: must be cleaned and cleared) and abundance (superfluity is perhaps too strong; it is, if the above figure be allowed, the rank growth, the abundant crop. Beza, Erasm. Schmid, al. take it as = , excrementum; Pott, Schneckenb., De Wette, al., as efflorescence, as Lsner, ramos in vite vel arbore abundantes, falceque resecandos; Michaelis, al. take it as the remnant of surviving from old times = Mar 8:8. But the usual meaning seems preferable, as being both philologically correct, and suiting in its simplicity the solemn character of the exhortation) of malignity (evil disposition towards one another, as in reff. The word carries on the above: which springs from (see note on ref. Eph.) , evil disposition, which is inherent in our hearts, and requires putting off before we can receive the word of God. That this is so, is evident from which follows. However the exhortation may apply in the wider sense, it is not its sense here, as the context plainly shews), in mildness (towards one another, reff.: not modestia et facilitas mentis ad discendum composita, Calv., nor docili animo, Grot., al.: see above on ) receive (cf. reff. and , Mar 4:20, of the good ground) the implanted word (the word spoken of is beyond doubt the same as the above-i. e. the gospel, in its fulness. But the epithet makes some little difficulty. First of all, it clearly is not, as c. seems to take it, innate: , : and so in the Apostolical Constt. viii. 12, , for this would stultify , we having it already. Nor must be taken as proleptic, ita ut inseratur, as Calvin, Semler, De Wette (but doubtfully), al. Nor again can it mean the word which has been planted in the whole of Christendom, seeing that individuals are here being dealt with: but the allusion is apparently to the parable of the sower, and it is the word implanted (= 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), which is able to save your souls (cf. Rom 1:16, where the is said to be . 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 eam peragere. Calvin. Observe . 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 . And , the aor., because the power is to complete the work and to have done it for ever).

Fuente: The Greek Testament

Jam 1:21. , laying aside all filthiness) A metaphor from a garment; ch. Jam 2:2. , defilement, which is cleansed away by hearing the word: Joh 15:3.- ) abundance, excess, which is usually faulty, especially in speaking (Mat 5:37). [In thoughts, words, gestures, and works, excess is not without fault.-V. g.] does not mean malice or craftiness; but badness or vice (faultiness), as opposed to virtue; and the genitive has here the force of an epithet [faulty excess; not as Engl. Vers.]- , with meekness) This is opposed to wrath, and is shown in all things. Comp. 1Pe 2:1-2. Anger and sudden impetuosity of mind is a hindrance to hearing: therefore meekness is required.-, receive) with your mind, with your ears, and in action. [Act the part of ready hearers.-V. g.]- , engrafted) by regeneration, Jam 1:18, and by habit [which you have acquired from your earliest years.-V. g.], Heb 5:14; and also by custom derived from their ancestors, who were Israelites [namely, the people of GOD.-V. g.], Jam 1:1. Comp. 2Ti 1:5. It is engrafted, and therefore most intimately connected with the faithful, and nigh unto them; Rom 10:8 : therefore it is to be received with meekness.-, the word) the Gospel: 1Pe 1:23, etc.- , which is able) with great efficacy.-, to save) The hope of salvation nourishes meekness; and this in turn supports that.

Fuente: Gnomon of the New Testament

Jas 1:21-25

DOERS OF THE WORD

Jas 1:21-25

21 Wherefore–That is, for the reasons just assigned. That our hearts may be properly prepared for the word which alone can supply us with the knowledge of salvation, let us eliminate every thing which would hinder or defeat its operation. A stubborn disposition is wholly foreign to that spirit of docility which must ever characterize us if we are to profit by the word in our hearts, and he who would be blessed of God must exhibit that spirit which ever says, “Speak, Lord, thy servant heareth; command, and I will obey.” Only those who thus do qualify as the friends of Christ (John 1~: 4); and those who affect to know him while refusing to obey his commandments are, in the words of John, “liars” ( 1Jn 2:4). Jes us reserved one of his severest rebukes for those who give lip service to him, but refuse to do what he says : “And why call ye me, Lord, Lord, and do not the things which I say?” (Luk 6:46.)

putting away all filthiness and overflowing of wickedness,—- “Filthiness,” (ruparian, that which is dirty) occurs only here in the New Testament, but a form of the word appears in the Septuagint Translation of the Old Testament in Zec 3:3-4, where the reference is to filthy garments. There is, in the word, a suggestion of loathesomeness, and it seems likely that in his use of this term it was the writer’s design to create in his readers a deep sense of abhorrence of sin, all sin, any sin. Such is God’s attitude toward such, and such should also be our attitude toward it. God regards all sin as a filthy rag, disgusting and sickening, and so should we. Here is indisputable evidence of the fact (often taught in the Scriptures), that sin pollutes the soul, renders it unclean, and creates a condition in a person wholly unlike him whom we affect to serve: “Thou that art of purer eyes than to behold evil, and that canst not look on perverseness.” (Hab 1:13.)

We should be impressed with the fact that James did not seek to soften the character of sin or to obscure God’s unwavering opposition to it. There is the disposition today to dally with sin, to excuse it, to resort to euphemisms in referring to it, to speak of “inhibitions,” psychological weaknesses, reversions, environmental influences, hereditary factors, etc., the design of which is to render it less objectionable in the individual, and so to make sin appear to be less sinful! The New Testament writers never attempted to present the matter other than it is- filthiness and overflowing of wickedness.

“Overflowing of wickedness,” (perisseean kakias, superabundance of evil), denotes that state in which the heart is filled with evil, and which exhibits itself in ungodliness of life. The picture is of such an abundance of evil in the heart that it bubbles up and overflows in its wicked manifestations. It is by some believed, and with reason, that the first of these statements, “filthiness,” describes sins of the flesh; and the second, “overflowing of wickedness,” sins of the heart. Obviously, while harboring malice in the heart, or allowing sin to control our members, we are wholly unfitted to receive the word of truth into our hearts and lives. We must, therefore, put all such away.

“Putting away,” ( apothemenoi, aorist middle participle of apotitltemi, to put off, as one removes clothing), indicates (a) in the significance of the word the act of stripping oneself completely of every evil thought and act; (b) the tense (aorist), points to a once-for-all-act to be performed before the word can accomplish its full work in the heart; and (c) the middle voice emphasizes that the putting away is something we must do for ourselves, since God will not, and others cannot, do it for us.

receive with meekness the implanted word,—Thus, the word (a) must be received; (b) the word must be received witli meekness. The word, in the Scriptures, is often compared to seed (Luk 8:11) ; and seed, in order to germinate, must enter the soil. The seed-bed for the word of truth is the human heart; and into the heart the seed must fall ; it is powerless to spring up into life otherwise. Those with hearts comparable to the wayside soil do not receive it; or if they receive it, in the rocky, barren ground into which it falls, it soon withers and dies; or, if it is received and springs up, the thorns (cares of this world, the deceitfulness of riches and the pleasures of this life), eventually choke it out. (Mat 13:1-9; Mat 13:16-23.) Only those who receive the word “into an honest and good heart” bring forth fruit. (Luk 8:15.) It would be well for each reader of these notes to ask himself or herself the question: “Do I profit by the word sown in my heart, or have I allowed my soul to become a roadway for the world until the seed (which is the word of God) cannot enter; or, if it enters is the ground so barren that it soon withers and fades; or, if it enters and grows, is it in danger of being crowded out by worldly affairs?”

The order of the words, in the Greek text, suggest a more emphatic statement than our translation, “In meekness receive ye . . . ” (en prauteti in a docile manner, in contrast with the wrath earlier alluded to, often characteristic of men). One must be meek as well as pure in order for the word to have its full effect in the heart. Those who approach the study of the Scriptures with arrogance may discover the proof texts they seek (as a lawyer seeks precedents to sustain his case from previous court decisions), but such can never imbibe the spirit which pervades the holy pages thereof. One who studies the Bible ought to do so for the purpose of discovering God’s will, in order that one may first practice it in one’s own life, and then teach it to others. Our approach to it should be with the disposition of docility characteristic of little children. This, indeed, is precisely what our Lord taught: “Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me.” (Mat 18:3-5.)

No partial, superficial reception of the word will suffice. “Receive,” is from dexasthe, aorist imperative, a positive, once for all action. Moreover, it is the word which is to be received. James would have no sympathy whatsoever with those who would minimize the importance of the written word, and who seek to assign to it a place of relative unimportance. The “word” is the body of truth contained in the Scriptures-the word which constitutes the Scriptures-and is that by which we are saved (Jas 1:21) ; born again (1Pe 1:22-25; 1Co 4:15); directed through life (Psa 119:105); and strengthened (1Pe 2:1; Heb 5:12-14); the gospel, revealed to us in his word, is God’s power to save (Rom 1:16), and it pleases God to accomplish salvation in this way (1Co 1:21).

Further, it is the “implanted word” (ton emphuton logon); i.e., rooted, fixed, grown strong, thus emphasizing the necessity of a thorough reception of the word in the heart before it can accomplish its purpose. Other definitions of the word translated “implanted” are inborn, innate, ingrafted. The word, deposited superficially in the heart, can never properly seed and grow into a strong, healthy plant. Here again is positive proof of the absolute necessity of preaching and teaching the truth fully, firmly, and plainly, in order that it may be understood, received without reservation, and thus permitted to have its full influence in the heart. When the soil (which is the heart) is properly prepared, the seed (which is the word of God) will readily spring into spiritual life, and yield its rich fruitage in Christian activity. It is not without much significance that Paul refers to the activities of the Christian life as frnit, the happy result of seedtime, and harvest. (Gal 5:22.)

which is able to save your souls.—The word of God is able, powerful, dynamic in its operation, from dunamenon, from dunamis, whence our words dynamic, dynamo, dynamite derive. There is power, limitless, inexhaustible power, in the word; and this power is released when received into an honest and good heart. This is in irreconcilable conflict with the view that the word of God is a dead letter, and without inherent power. It operated effectively, when used by our Lord, to still the tempestuous seas, to feed the famishing multitudes, to restore and heal broken bodies, and to raise the dead. It is, therefore, able to save the soul.

“Save,” from sosai, aorist active infinitive, means much more than (though it of course also includes) the forgiveness of past, or alien, sins. James was addressing people already forgiven of their alien sins; hence, the salvation here primarily refers to a deliverance following pardon. The Greek verb means to keep safe, preserve; and this is precisely what the implanted word does for us,-it preserves us from a life of habitual sin, and it keeps us pure and holy. David said, “Thy word have I laid up in my heart, that I might not sin against thee.” (Psa 119:11.) We are privileged to see, in this section, a principle repeatedly taught in the sacred writings: the necessity of the concurrence of both the divine and the human wills in order to man’s salvation. The word is able to save; but, it saves only those who receive it. God wills the salvation of all men ; but men must will to be saved themselves in order for the word to work effectively in their hearts. (1Ti 2:4; Joh 5:40.)

That which the implanted word saves is the soul. The word “soul,” is from the Greek psuche, a generic term, the meaning of which must be ascertained from the text in which it appears. It is variously used in the Scriptures to denote the whole person (Act 2:41 ), the life which ends at death (Psa 78:50), and the spirit-the immortal natur~f man (Act 2:27). Here, the most simple explanation appears to be that Jam es refers to the immortal nature-the spirit of man-which is saved from eternal separation from God by the word received into the heart, and translated into faithful obedience to his will, in the life.

We are, therefore, to rid ourselves of all sinful defilement and with great gentleness take once for all the seeded word which is fully able to accomplish the salvation of the soul. We have seen that James sets out, as a condition precedent to the reception of the word, the removal of “all filthiness.” The word “filthiness is rnparian, from rupos, that which is soiled, dirty, filthy. Another instance of the wondrous wisdom of the Scriptures, and the penetrating analyses always characteristic of the Holy Spirit in the words which he selected to convey the message of the Bible ( 1Co 2:13), is to be seen here in the fact that in classical Greek the word rupos when used in the field of medicine, has reference to wax in the ear! It is not without design that the Spirit chose this particular word, (out of many which might have been selected to convey the idea of filth or dirt), to indicate to us that sin in the soul is comparable to wax in the ear-it renders impossible the reception of the word into the heart. As wax in the ear prevents sound impulses from entering the brain, so sin in the life effectively blocks the hearing of the word and its reception into the heart. Jesus said of some in this condition: “For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest haply they should perceive with their eyes, and hear with their ears, and understand with their heart, and should turn again, and I should heal them.” (Mat 13:15.) 2

22 But be ye doers of the word,— “Be ye,” (ginesthe, present middle imperative), means much more than simply be, it means “to exhibit yourselves as doers of the word.” Moreover, the tense of the verb, denoting continuous action, means, “keep on demonstrating yourselves as doers of the word.” Earlier in the chapter, James had emphasized that the word must be received into the heart (implanted there) in order to spring forth into spiritual life; here, he directs attention to the fact that it is not sufficient merely to hear and to receive it, one must also be obedient to it. It is significant that God has never blessed anybody in any age or dispensation because of his faith until such time as his faith exhibited itself in obedience to his will. One is not simply or solely to keep on hearing the word, or even to keep on receiving it; it must express itself in action in the life in order to bless and to save. Further, the verb is middle, emphasizing the fact that the action required is that which one must do for one’s self. Others can teach us; but we must, each one for himself, see to it that the word taught issues in life. The word “doer,” (poietai), derives from poieo, a term denoting creative action. Had James intended merely to indicate that we are to be active, the word prasso, to do, to act, would have sufficed. There must, however, be more than mere mechanical action to discharge the obligations inherent in the word ; it denotes a type of action wherein the heart is exercised and where motivation results from such participation. It is noteworthy that from the word translated doer (poietai), comes our word poet. Poetry is regarded as one of the most creative fields in all literature. A faithful Christian poetizes; his life is a perpetual poem, exhibiting therein the beauty and symmetry of a harmonious life, and demonstrating always and everywhere the creative action of a productive life.

and not hearers only,—The word rendered “hearers,” (akroatai), was used in the early centuries to designate those attending lectures who heard, but never became, genuine disciples. There are those, in every congregation, who attend services regularly, and who sit passively where the truth is preached, but who never profit by the word preached, nor translate into life the things heard. Many regard hearing the word as sufficient within itself, and feel no sense of obligation further. Our Lord often refuted this assumption. “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of my Father who is in heaven. . . . Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. And every one that heareth these words of mine, and doeth them not shall be likened unto a foolish man, who built his house upon the sand : and the rain descended, and the floods came, and the winds blew, and smote upon that house: and it fell ; and great was the fall thereof.” (Mat 7:21-27.) Paul said, “For not the hearers (akroatai) of the law are just before God but the doers of the law shall be justified.” (Rom 2:13.) Our Lord pronounced a blessing upon those who “hear the word of God, and keep it.” (Luk 11:28.)

It would be well for us to take notice of the fact that the hearer only of which James speaks is not a person who listens with little or no interest; on the contrary, the word ( akroatai) denotes those who listen avidly and feel great interest in the things being presented, but who think that the blessing therein derives from the listening and who make no effort to express in life the things heard. One who audits a course in college may derive momentary benefit from the things heard, but he will not be on the stage when the diplomas are handed out! In like fashion, it is impossible for one to acquire considerable knowledge of the Scriptures by attentively listening to their presentation; but, those who make no effort to inculcate into life the principles learned will be missing when the Diplomas are handed out on the Great Examination Day.

deluding your own selves.—Those who hear, but do not, are not only without promise for the future, they are under a delusion. The word “deluding,” is from paralogizomenoi, present middle participle of paralogizomai, from para, “beside,” and logizomai, to “reckon,” literally, to reckon sideways, and then to cheat, to deceive. Thus, a person who assumes that he can derive sufficient benefit from the word by merely listening to it simply cheats and deludes himself. The word occurs only here and in Col 2:4, where the meaning appears to be: “Led astray by unsound argument.” He who thinks that it is enough merely to hear the word from week to week is resorting to fallacious reasoning; he is using arguments that are illogical; and, in so doing, is deceiving and deluding himself. This is not to minimize the importance of learning the truth. This, indeed, is the first step to faithful service. But, of what avail is it, though one can quote every verse in the New Testament if one practices none of them? Of what value is it to be able to silence every opponent with a thus saith the Lord, if the one so doing refuses to heed the admonitions oneself? He who thus does increases his own guilt: “For it were better for them not to have known the way of righteousness, then, after knowing it, to turn back from the holy commandment delivered unto them.” (2Pe 2:21.) The mere fact that one can quote the Great Commission does not assure salvation; it must be believed and obeyed to produce spiritual life. John said, “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” (1Jn 2:4.)

It should be observed that this verse under consideration bids us not only to do, but to be doers. The substantive is stronger than the verb; there is in the construction the suggestion of persistence and continuation. “Let this be your constant pursuit,” is the meaning thereof. Such is to be continued in as if it were one’s main purpose in life, as indeed it should be. Those who hear, but do not do, delude themselves, by assuming that they shall receive the blessing from the mere fact of hearing, when in reality, the blessing is promised only to those who obey. ( 1Pe 4:7; 2Th 1:7-9.) Let it be remembered that Jam es is not addressing the alien sinner primarily here. These words are addressed to Christians! One who merely listens to a doctor, but never takes his course of treatment, need not hope to profit thereby; and a disciple of our Lord is by him regarded as a genuine one only if he abides in his word; i.e., conforms completely to it. (Joh 8:31-32.)

23 For if any one is a hearer of the word and not a doer,—The first clause is, literally, “if any one is a hearer of the word, and a not-doer . .. ” thus contrasting those who hear and do with those who hear and do not. The construction is an interesting one-a condition of the first class with the statement assumed as true, and thus with the conclusion following. He who hears and does not is like the man whom James describes later in the verse. Because that which we hear, but do not allow to take root in our hearts, is soon forgotten and can never be a blessing, it is vitally important for every disciple to take special pains to see to it that the truth heard is also heeded. Otherwise, he is merely a hearer and a not-doer.

he is like unto a man beholding his natural face in a mirror:—“His natural face,” is, literally, the face of his birth (prosopon tes geneseos autou.) The “mirror,” to which the writer alludes was not made of glass, but of some sort of polished metal, usually copper or tin, and sometimes silver, and highly burnished to reflect. One who hears and does not is like a man (not a woman, strangely enough!) who sees the reflection of his face in the mirror. One would suppose, from the nature of the illustration, that James intended to indicate that the man idly and carelessly glanced at his face in the mirror and that the effort was so momentary and brief that there was not sufficient time for an impression to be made. On the contrary, the word “beholding” is from katanoeo, to fix the mind definitely on, to regard attentively, to take careful note of. We shall see that it was not a defective look which led to forgetfulness, but the fact that he turned from the mirror to other things!

24 for he beholdcth himself, and gocth away, and straightway forgetteth what manner of man he was.—The tense of the verbs in this graphic illustration are highly significant. He looked (aorist) at himself, and has gone away (perfect active), and immediately forgot (aorist middle indicative) what kind of man he was. Thus, even the verbs of the passage provide a lifelike representation of the man who hears but does not. The man looked but did not linger; he went away, and the state of abandonment continues to the present ; and he therefore forgot the impression received when he looked. Lessons merely listened to, and not allowed to sink deeply into the heart, are quickly forgotten and they influence the life no more than a glance into a mirror. The parallels are important and should not be lost upon us. The glance into the glass represents the listener who hears the word ; the going away is the wandering of the mind from that which is heard ; and, the result, in each instance, is forgetfulness. The effort of some to see in this illustration the effect of sin in the life, such as the marks of dissipation in the countenance, is fanciful; it was simply James’ purpose to compare the quick glance and the equally speedy removal of the impression thus received with the loss sustained by the superficial hearers who listen to the word but soon forget it.

We are taught in the word to take heed how we hear as well as to be careful what we hear. This lesson our Lord taught in the parable of the sower, one of the most striking and impressive parables of the New Testament. (Mat 13:1-9; Mat 13:19-23; Luk 8:4-15.) The hearer sustains a tremendous responsibility to translate into life the lessons which he learns; and he must answer in judgment for his increased opportunities. (Mat 11:21-24; 2Pe 2:20-22.) Nor, are those who teach and preach the word without great responsibility. (Jas 3:1.) It is the obligation of all of those who thus do to present the truth in interesting and simple fashion so that those who hear may readily grasp it. Slovenliness, whether in the pulpit or in the pew, is inexcusable, highly objectionable to God, and a serious barrier to the spread of the gospel.

25 But he that looketh into the perfect law,—Here begins the application of the illustration of the man who looks but forgets his reflection in the mirror, set out in verses 23, 24. It is presented as a contrast, as evidenced by the word “but” with which the verse begins. Actually, the illustration of the mirror is mingled with the lesson and the figure is dropped. A man looks into his mirror and for a moment sees his reflection, but passes on, forgetting what he saw. Such is characteristic of one who hears the word of truth, but soon forgets it, and is thus wholly uninfluenced by it. The genuine listener is far more interested. The verb “looketh” clearly indicates this. It is from parakupsas, aorist active participle, from parakupto, to stoop and look, to gaze intently. It is the term used to describe the actions of Peter and Mary as they peered into the empty tomb of Christ on the morning of his resurrection. (Joh 20:5; Joh 20:11.) It describes, in vivid detail, one who stoops down, as it were, in order to get the closest possible look; and, as used in our text, denotes one who is highly interested in the word of truth. It is a stronger term, and indicates a much more minute look, than that suggested by “beholding” in verse 24. It reveals (a) an abiding interest on the part of the viewer; (b) a recognition that there is something vitally important to see. It is this disposition which characterizes the interested listener.

That into which such a one intently looks is “the perfect law.” It is well to observe first that it is law into which one is to look. Jam es would be utterly without sympathy with that school of thought which alleges that the Old Testament consisted wholly of law, but no grace; the New Testament wholly of grace, but no law! Law is “a rule of action”; to insist that there is no law in the new covenant is to urge that there is no rule by which we are to walk today. In complete contrast with such a view, there is a “law of Christ” (Gal 6:2; 1Co 9:21); a “law of the Spirit of life” (Rom 8:2) ; a “law of liberty” (Jas 1:25; Jas 2:12) ; the “law of love” (Rom 13:10) ; and, to insist that there is no law in the New Testament is (a) in conflict with these plain affirmations of inspiration; (b) implies that we are without an enforceable standard of conduct; and ( c) disregards the significance of the word law.

But did not Paul declare that children of God are not under law, but under grace? (Rom 6:14.) The statement, “Ye are not under law, but under grace,” is either (a) limited by the context; or (b) it is not. If it is not, Christians are a lawless people. Those who are under no law are lawless. It is absurd to affirm, in one breath, that children of God are not under law, any law, law of any kind, and then to concede that they are under restraint. Law is restraint. Those who are restrained are under law. Where there is no law there is no restraint. Moreover, those who are without law are without sin. Sin is the transgression of the law. “Where there is no law, neither is there transgression.” (Rom 4:15.) Where there is no law, there is nothing to transgress; where there is nothing to transgress, there is no sin. Hence, where there is no law, there is no sin. This conclusion is irresistible. What is sin? It is lawlessness. ( 1Jn 3:4.) What is lawlessness? Lawlessness is an offense against law. But, where there is no law, there can be no offense against it. Those incapable of offending are either (a) perfect, thus above law; or (b) they are wholly without Jaw. How can one transgress that which does not exist? We are under some law; or, we are not. If we are not, then it is impossible for us to sin; if we are under some sort of law, then those who affirm otherwise, are in grave error.

That Paul, in the passage alluded to, (Rom 6:14), did not intend to affirm that children of God are wholly without law of any kind is evident from (a) the fact that he himself said that we are under law to Christ and to God (1Co 9:21) ; and (b) from the context in which the statement appears. The thesis of H.omans is that justification is through the system of faith which originated with Christ, and not by means of the law of Moses. (Rom 1:16-17.) In much detail, and with many contrasts, does he pursue this argument from Rom 1:13 through 8:25. The law which the Gentiles did not have (2: 12-16), was the law of Moses. That upon which the Jew rested, in which he found instruction, gloried in, and often transgressed (2:17-24), was the Law of Moses. The ordinances of the law (2:25-28), were of the law of Moses. The works of the law (3:19, 20), which could not justify, were the works of the law of Moses. The righteousness, in Christ, apart from the law (2:21-26), is that which is apart from the law of Moses. The law of works, contrasted with the law of faith (Rom 3:27-28), was the law of Moses. The law which issued in, and was established by faith (4:31), was the law of Moses. The blessing pronounced upon Abraham, because of his faith, (cited by the apostle to sustain the view that justification was not by the law of Moses), which was exercised anterior to the giving of the Law (4:9-14), was declared to be apart from, and before the law of Moses. The law to which the Jews were made dead, in order that they might properly be joined to Christ (Rom 7:1-6), was the Jaw of Moses. The law which said, “Thou shalt not covet” (Rom 7:7), was the law of Moses. The commandment, which Paul found to be death to him (Rom 7:7-25), was the law of Moses. The law which was weak, through the flesh (Rom 8:2), was the law of Moses. It is, therefore, an exceedingly careless and confused exegesis which would take from such a context a statement which says, “For ye are not under law, but under grace,” and deny that the law referred to is the law of Moses! Here, the contrast intended is exactly the same as that of Joh 1:17 : “For the law was given through Moses; grace and truth came through Jes us Christ.” The conclusion is irresistible that the statement, (Rom 6:14 : “for ye are not under law, but under grace,”) is limited to the contextual significance of the term; and, that Paul, continuing his thesis that Christians are not under the law of Moses, but are, in this dispensation, wholly answerable to Christ, meant by the statement, You are not tmder the law of Moses; yot’ are am.enable to Christ through the system of grace originating with hi-ni. This is, however, far from affirming that, in consequence, Christians are not under any law today. (Gal 6:2; Jas 2:12; 1Co 9:21.)

Children of God have been, by the precious blood of Christ, redeemed from the curse of the law (of Moses), and are privileged, in Christ, to share in the blessings of salvation available through conformity to “the law of the Spirit of life.” (Rom 8:2.) Through the freedom from the law of Moses children of God today enjoy, they may pursue their obligations under the law of love, realizing that the law by which they shall be judged (Jas 2:12), is not one of slavery, but one of freedom. By this rule (of law), let us ever walk. (Gal 6:16.)

The law, into which Christians are to look intently is a perfect one. “Perfect,” in this passage, is from teleion, from telos, end, thus indicating, completeness, fullness, wholeness. The law of Christ is full, complete, embodying all that is necessary to accomplish its purpose.

the law of liberty,—This statement is further explanatory of why the law is designated as perfect, in the statement preceding. It is law, it is a perfect law, it is a perfect law of liberty. It is law, because it is “a rule of action” the design of which is to govern our lives; it is a perfect law, because it is (a) without defect; (b) it is all-sufficient to accomplish the purpose for which it was designed. It is a law of liberty, because obedience thereto sets one free from the bondage of sin and Satan, and spiritual death.

The view obtains with some that law and liberty are contradictory terms. The Holy Spirit, through James, envisioned no such difficulty. With him it is perfectly consistent to speak of law and liberty in the same breath, and to join them in the same phrase. Indeed, there can be true liberty only where there is law; law is restraint; where there is no restraint there is the most hopeless and abject slavery. A dope addict, for example, defies law, and thus operates without restraint, and thereby suffers the most rigorous bondage. Denominational theologians, laboring under the prepossessions of their creeds, seek to eliminate all law from God’s plan today, and in this fashion attempt to avoid the essentiality of baptism, and other acts of obedience, as conditions precedent to the forgiveness of sins.

It is by such contended that law excludes grace; and that to insist on adherence to law, as a condition of salvation, makes the redemptive plan a system of works instead of faith. It is strange that those who thus reason (and who place such great confidence in the efficacy of faith, apart from all work) fail to observe that on this hypothesis, faith itself is excluded! “They said therefore unto him, What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.” (Joh 6:28-29.) Belief itself is thus declared to be a work of God. It is, therefore, highhanded presumption on the one hand, and a denial of the plain affirmations of Scripture, on the other, to insist that there is efficacy in one work of God (faith), but not in another (baptism) in order to salvation. The truth is, neither is efficacious in obtaining salvation for us ; we are saved on the merits of Christ’s blood shed in our behalf, but appropriated on compliance with the conditions which the Lord himself gave. These are belief in his deity (Mar 16:15-16), repentance from every sin (Luk 13:3). confession of him before men (Rom 10:9-10), and baptism in water (Act 2:38). The Lord saves us; but he saves us only when we believe, repent, confess and are baptized in water for the remission of sins! To allege that such is legalism is to level the charge against the Lord himself who is the author of the plan oi salvation applicable to us today.

To object to this on the ground that it involves a plan is absurd; a “plan” is “a proposed method of action or procedure,” (Webster) ; the Lord requires of us the foregoing “method oi action, or procedure” in order to our salvation. To charge that emphasis on the Plan is to minimize the Man is opposed to common sense ; we magnify the Man in exact ratio to the respect we exhibit for his Plan. The confidence we have in our physician is indicated by the degree of faithfulness which characterizes our adherence to his instructions. We evidence our respect for Christ in the care we exercise in doing what he said. We honor the Man in respecting and obeying the Plan! The effort to draw away attention from the plan on the allegation that such should be focussed on the Man usually has as its aim deemphasis of the commands of Christ, particularly baptism. We implore our readers to avoid and repudiate this hurtful and dangerous heresy. If it is legalism to insist that every command of Christ should be equally respected and faithfully obeyed, then let us all be legalists I Far better this than to deny the plain affirmations of his word and thus, in effect, to become infidels!

and so continueth,—It is not enough merely to look, or to look intently into the “perfect law of liberty”; one must continue therein. “Continueth,” is from parameinas, an aorist active participle, meaning to “stay close.” It is to be closely construed with parakupsas, “to look into,” in the preceding clause of the verse. The “law of liberty” is set out in the New Testament; and, one who has the proper attitude toward it will stay close to it; i.e., he is never far from contemplation thereon, and he returns again and again to that in which he finds chief delight. In harmony with the Psalmist’s observation, such a one’s delight “is in the law of Jehovah, and on his law doth he meditate day and night.” It is psychologically true that we forget more in the first eight hours after the study of a lesson, than we do in the three weeks following; and it is, therefore, of prime importance that we study regularly and review frequently the matters studied. It is interesting to note the relation which obtains between the approach which Jam es mentions, and the resulting action : The good hearer (1) looks deeply and with much thought into the Scriptures; (2) he remains with them, not allowing matters of the world to distract him from his study, nor to take from him that which he has learned.

being not a hearer that forgetteth but a doer that worketh,—“A hearer that forgetteth,” is one whose disposition is to hear and to forget; such is characteristic of him; and such he always does. He is simply a forgetful hearer. Many are in this class today. They sit quietly and politely under the sound of gospel preaching, but their thoughts are far away and on material matters, and the word of truth finds no room to settle down and stay in hearts already filled with worldly affairs. The “doer that worketh,” (alla poietes ergon, genitive of description), is literally a “doer of work,” one whose characteristic is to work. Thus, people with totally opposite dispositions are here contrasted: (a) the hearer who forgets; (b) the hearer who puts into practice the things heard. Only the latter is promised blessing.

this man shall be blessed in his doing.—Blessedness belongs only to those who are obedient to the Lord’s will. Jesus said, “If ye know these things, blessed are ye if ye do them.” (Joh 13:17.) There is no promise in the word of truth to indolent and indifferent individuals. Both by precept and by example our Lord emphasized the essentiality of faithful obedience to his will as a prerequisite to blessing.

Let us then be impressed with two things in this section of James: (1) There is a law of liberty to which all are today answerable; (2) this law of liberty is perfect. It is a law of liberty because it enables the ones obedient thereto to enjoy true freedom. Far from enslaving men, the law of God liberates them, enabling them to be truly free. The ancient Greeks were agreed on this premise and often expressed themselves to this end. “To obey God is liberty,” said the scholarly Seneca. The Stoics <leclared that "The wisf! man alone is free, and every foolish man is a slave." He who is dominated by his desires is a slave to them; he who has surrendered his life to Christ, has been set free, through conformity to the Lord's law, from them! Moreover. the law of liberty is a perfect law, because it issues from a perfect source; it can never be amended, improved or transcended; it is fully able to accomplish all that it was designed to do, and is thus entirely adequate for every need of man.

Fuente: Old and New Testaments Restoration Commentary

save

(See Scofield “Rom 1:16”).

Fuente: Scofield Reference Bible Notes

lay: Isa 2:20, Isa 30:22, Eze 18:31, Rom 13:12, Rom 13:13, Eph 4:22, Col 3:5-8, Heb 12:1, 1Pe 2:1, 1Pe 2:11

filthiness: Jam 4:8, Eze 36:25, 2Co 7:1, Eph 5:4

and receive: Psa 25:9, Isa 29:19, Isa 61:1, Zep 2:3, Mat 5:5, Act 10:33, 1Th 1:5, 1Th 2:13

the engrafted: Joh 6:63, Joh 6:68, Rom 6:17, *marg. Rom 11:17, Heb 4:2

which: Act 13:26, Rom 1:16, 1Co 15:2, Eph 1:13, 2Ti 3:15-17, Tit 2:11, Heb 2:3, 1Pe 1:9

Reciprocal: Psa 19:7 – converting Psa 37:11 – the meek Psa 119:9 – by taking Pro 4:24 – Put Pro 6:12 – naughty Pro 23:12 – General Ecc 7:17 – not Isa 58:2 – they ask Mat 7:24 – whosoever Mat 12:50 – do Mat 13:23 – good Luk 8:11 – The seed Luk 11:28 – General Luk 13:21 – till Joh 5:38 – ye have Joh 17:17 – Sanctify Act 8:31 – How Act 17:11 – they received Act 17:12 – many Col 3:8 – put 2Th 2:17 – in Heb 8:10 – I will put Jam 1:18 – with Jam 3:13 – with meekness 1Pe 3:4 – a meek

Fuente: The Treasury of Scripture Knowledge

SPIRITUAL GRAFTING

The engrafted Word.

Jam 1:21

The figure is that of grafting a good shoot upon an inferior stock. Without pushing the figure too far, we may learn from it something concerning the nature of the change produced by Christianity upon the individual and upon society.

I. Grafting interferes with the order of nature.Human wisdom and skill are brought to bear upon the living but unconscious tree; a change is effected in it by a power from without acting upon it. The process of degeneration in human nature is arrested by Christianity; a Divine wisdom, power, and love are in it, brought to bear upon our race, and a measure of spiritual progress and attainment made possible which could not have been reached by mans unaided efforts.

II. Grafting implies that there is affinity between the Divine and the human.In the natural world only those trees that are of the same order or family can be utilised for the purpose of grafting; an oak cannot be grafted on an apple-tree, or an orange on a pear-tree. In the same way human nature must be akin to the Divine for the spiritual process corresponding to grafting to succeed. Man is created in the Divine image, and in a mysterious but real sense of the term is a partaker of the Divine nature. However sunk in sin he may be, there is always a possibility of his rising to holiness and communion with God.

III. The purpose of grafting is to change and improve the inferior stock.It is not done simply as a curious experiment. In like manner, the interposition of God in human affairs has in view the redemption of man from evil, and the creation of the race afresh in righteousness and true holiness.

Illustration

A gardener has a tree that bears small and inferior fruit and wishes to improve it. He lops off a considerable number of branches and inserts into the stock a slip taken from another tree of the same kind, the fruit of which is large and delicious. If the graft succeeds, the slip inserted ultimately forms a tree similar to that from which it was taken, and the portion which remains of the original tree becomes assimilated to that which was inserted in it, and its leaves, blossoms, and fruit are improved in quality. In this process we have a parable of spiritual things.

Fuente: Church Pulpit Commentary

Jas 1:21. Lay apart signifies that a man must put his evil practices out of his life himself, and not expect God to work some special influence over him to purify him. All filthiness means any kind of impurity either of body or mind. Naughtiness is a stronger word than is usually attached to it, and means that which is injurious and wicked. Superfluity signifies something that is extra or that is useless as an item of a man’s character. The sentence denotes that any evil principle is such an item when it is a part of a man’s conduct. Receive with meekness means to accept the word in humility and not in the spirit of resentment. Engrafted signifies to be implanted or received in the heart with the spirit of obedience. If it is so received the word of the Lord will save the soul.

Fuente: Combined Bible Commentary

Jas 1:21. Wherefore, seeing that the wrath of man does not promote the righteousness of God, lay apart, divest yourself of, all filthiness, pollution. By some this word is taken by itself, but it is more in accordance with the context to connect it with naughtiness, indicating a particular kind of pollution.

and superfluityabundance or excess.of naughtiness: a word which has now lost somewhat of its original meaning. The Greek word signifies wickedness, depravity, malignity, malice,that disposition which manifests itself in the wrath of man mentioned above; accordingly, all pollution and abundance of maliceall that malice which is so polluting and abundant in our hearts. Some suppose that the words are metaphorical, having reference to agriculture, in correspondence with the ingrafted word which directly follows: Put away all the defilement and rank growth of malice which like weeds encumber the ground, and prevent the growth of the ingrafted word.

and receive with meekness: here, as opposed to malice and wrath, not so much a teachable spirit, as mildnessa gentle and loving disposition toward our fellow-men.

the ingrafted word, or rather the implanted wordthat word which by Divine grace is implanted in your hearts. By this is meant, neither reason nor the inner light of the Mystics, but the word of truth or the Gospel of Christ as received into the heart. Some suppose that by the ingrafted word the incarnate Logos, namely the Lord Jesus Christ, is meant; but this is a fanciful supposition, and unsuitable to the context.

which is able to save your souls. Compare with this the words of St. Paul: I commend you to God and to the word of His grace, which is able to build you up, and to give you an inheritance among them who are sanctified (Act 20:32). Comp. also Rom 1:16. James does not mean that those who are born by the word do not already possess salvation, but that the salvation is not fully possessed in this life.

Fuente: A Popular Commentary on the New Testament

These words are a direction given for the right hearing of, and due profiting by the word of God.

In order to the former, our apostle shews, 1. What we must lay aside, namely, all filthiness and superfluity of naughtiness; that is, all sensual lusts, and angry passions.

And, 2. Receive with meekness, calmness, and submission, the engrafted word; that is, the word planted and sown in our hearts by the hands of Christ’s ministers: which is able to save our souls, that is, from hell and damnation; yet does not the word save of itself, but God by the word; the power of the word is not intrinsical, but extrinsical, derived from God, whose the word is.

Learn hence, 1. That as all sin in general, so anger, wrath, and malice in particular, ought to be laid aside by us at all times, but then especially when we go forth to hear the word of God.

Learn, 2. That the word must be received with all meekness of spirit, if we would hear it with profit and advantage; there must not be found with us either a wrathful fierceness, or a proud stubbornness, or a contentious wrangling, but humility and brokenness of spirit, dociblilty and tractableness of spirit, under the word, otherwise all our hearing will be an addition to our sin, and an aggravation of our condemnation.

Learn, 3. That he word must not only be apprehended and received by us, but implanted and engrafted in us, or it will never be able to save our souls; receive the engrafted word, which is able to save your souls.

Quest. But how may we know when the word is an engrafted word?

Ans. When it is a fruitful word, The word of the truth of the gospel is come unto you, and bringeth forth fruit Col 1:6.

Learn, 4. Though hearing of the word be a duty, yet it must not be rested in; be hearers, but not only hearers. Alas! bare hearing of the word is the least part of Christianity, and the lightest part of Christianity; though we be intelligent hearers, though we be very diligent and attentive hearers, though we be affectionate hearers, yea, though we make great proficiency in knowlege by our hearing, yet all this will deceive us at last, if nothing farther be added to it.

Therefore, learn, 5. That the doers of the word are the best hearers, yea, the only hearers in God’s account: not to hear at all is atheistical, and produces no religion; to hear, and not to know and be affected with what we hear, is stoical, and breeds a blind religion; to know, and not to do, is Pharisaical, and breeds a lame religion; the practical hearer is the only approved hearer in the account of God: A good understanding have they that do they commandments, Psa 111:10.

Lastly, without this, all our hearing is but self-deceiving; and this is the most shameful deceit, the most dangerous deceit, and, if timely care and endeavours prevent not, an irreparable and eternal deceit: Be ye doers of the word, and not hearers only, deceiving your own selves.

Fuente: Expository Notes with Practical Observations on the New Testament

Preparing Hearts To Receive God’s Word

Instead of allowing anger to boil over uncontrolled from our hearts, we must prepare our hearts to receive God’s word. We must put aside the clothing stained with the stinking dirt of sin, or filthiness. We also need to sweep clean the heart that has been bubbling over with evil, or the overflow of wickedness ( Jas 1:21 ).

Having gotten rid of the bad, we need to fill up the heart with good (Compare Mat 12:43-45 ). So, James says to receive the “implanted word.” The idea here is of a seed that has taken root and begun to grow. Remember that the seed is God’s word and grows best in the soil of a receptive heart ( Luk 8:11-15 ). For it to really take root, the word of God must be received in meekness, with none of the anger in 19-20 but with a submissive spirit ready to hear of needed changes and make them. We want to receive it because it is able to save our souls ( Rom 1:16 ; 2Ti 3:15 ).

Fuente: Gary Hampton Commentary on Selected Books

Jas 1:21. Wherefore Because wrath is such a hinderance to true religion, and you are regenerated; lay apart As you would a dirty garment; all filthiness Every kind of sin which is of a defiling nature. The word , here used, signifies filthiness adhering to the body. When, as here, applied to the mind, it denotes those lusts and appetites, and other sins which defile the soul, particularly those which are gratified by gluttony, drunkenness, and uncleanness; vices to which many Jews, pretending to be teachers, were addicted; and superfluity of naughtiness , maliciousness, or wickedness of any sort; for however specious and necessary it may appear to worldly wisdom, it is vile, hateful, contemptible, and really superfluous: every reasonable end may be effectually answered without any kind or degree of it. Lay this, every known sin, aside by the grace of God, or all your hearing is vain; and receive Into your ears, your heart, your life; with meekness Constant evenness and serenity of mind, or with an humble, submissive frame of spirit; the ingrafted word The word of the gospel, ingrafted in penitent, believing souls by regeneration, (Jas 1:18,) and by habit, (Heb 5:14,) through the influence of Gods Spirit attending the ministry of your teachers, 1Co 3:5-6. Which is able to save your souls As a means appointed by God for that end, and when received by faith, Heb 4:2.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Mr. D’s Notes on James

Jam 1:21-25

Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.

In light of what has been said, then you ought to follow these instructions. Just what we are to relate “wherefore” back to might be of note.

Chapter one verse seventeen and eighteen relate to us, “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. 18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.”

Then verses nineteen and twenty-one lay out twin “wherefores” that are to be followed.

Because God is so good, because God gives us gifts, because God has begotten us, we then ought to follow His instructions to live a Godly life in the area of the mouth, of the ear, of the mind, and now in verse twenty-one we are to clean up our lives to match our position in life – a child of God. Then we must use the Word to our own benefit within our lives.

“Lay apart” does not need a lot of explanation, it is quite straightforward. We are to set aside, lay apart, put away or get rid of all the nastiness to follow. Have a garage sale in your life folks. Get rid of all that excess filth, you don’t need it any longer. Sell off that naughtiness that you love. You are now a child of God and your life has no place for all that stuff.

We used to gather on Labor Day weekend with a friend or two for a huge garage sale. We would run it two or three days in the hot sun. We would sell all sorts of stuff, but seldom the bigger items that we wanted to pedal to make some money. After several years of this I was really full to the brim with garage sales.

Now, we have a garage give away now and then. We decide what must go and we call someone that can spread it around a church, or announce it at my wife’s work and just give it away. The recipients are over joyed at the gift and I am relieved of the garage sale. Works well with us.

The point is, when we become believers, we are equipped with a new destination, a new purpose, a new direction and we don’t need all that old stuff anymore, we need to get rid of it. When a pastor led me to the Lord, years ago, he did not make it a point to disciple me. I then went into the Navy and took with me all that extra baggage of my lost life. I had no idea of the truth James is setting forth here, so I went through four years in the Navy and a year or so after that with the old life still in place.

There was no putting away, no setting aside, just the continuance of sin. I felt there was something amiss, but did not know what it was. I tried reading the Bible but started in the Old Testament genealogies and the reading didn’t last long.

I tried having a quiet time of sorts, but again, had no real idea why or how. I am to assume that the recipients of this letter may have been in a similar situation or James wouldn’t have brought up the subject. He certainly wasn’t just adding in a few comments to get the word count up in his research paper.

The term “filthiness” depicts dirty, foul or just nasty. This is the only occurrence of the word in Scripture. I recently watched a series on crabbers in the ocean off Alaska. One section was set as they were unloading their catch and the severe disappointment when the crew found that the hold was full of dead crab. They shoveled out hundreds of dead creatures and finally discovered a dead fish that was rotting. The rot of the fish had spread to the crab for many levels around. One rotting fish destroyed a large part of their catch.

This foulness of the fish is like the foulness of sin. The sin of a person spreads the foulness to all those around them. The remedy is to put away that foulness, to excise it and get rid of it. Our neighborhood has a lot of drug activity. The whole neighborhood is affected. The parents can’t allow their children to play without constant attention, owners can’t leave anything out for a moment or it will be gone. The neighbors aren’t as open and friendly because they don’t know if the new people in the rental next door are drug addicts or sellers. Most of the time it is one or the other. Of the seven houses on our block three are owned by responsible owners, and the rest are rentals that normally rent to drug related or crime related tenants.

Now and then there is a season when the rentals actually have decent people in them and the whole atmosphere of the area changes to one of trust, friendliness and decency.

If you happen to be the nasty influence in your area, why don’t you follow the thoughts in this section. Clean up your life and be a positive influence rather than rotting those around you.

“Superfluity of naughtiness” is translated by some “all that remains of wickedness” but most likely a better thought would be “overflowing of wickedness.” Indeed, “overabundance” might be a translation. The thought of wickedness is that of evil or malignancy. Terrible stuff and James suggests that they have an overabundance of it to lay aside.

“Superfluity” is a Greek term that the Greeks used of the wax in the ear. It is the excess of what is needed; it is that which is discarded by the body. So, the wickedness of the recipients of this letter is to figure out how to sluff off that which definitely is not needed – sin.

This seems to add to the thought that these are new believers, new in maturity, but not necessarily years. They are still living in filth and sin and James wants them to change their ways, to lay all this aside so that they can serve the Lord properly.

Barnes says this of the phrase, “And superfluity of naughtiness. Literally, “abounding of evil.” It is rendered by Doddridge, “overflowing of malignity;” by Tindal, “superfluity of maliciousness;” by Benson, “superfluity of malice;” by Bloomfield, “petulance.””

“Receive with meekness the engrafted word” is the next step in the spiritual life after you have freed yourself from sin. Meekness or humility is that aspect of the Christian life that makes one quiet in demeanor and slow to verbalize, but does not mean one is to be walked on, or put aside as one having no opinion or truth. The lexicon suggests mildness of disposition, or gentleness of spirit.

I think if you think back to the last presidential election you would bring John Dean to mind as one that does not fit this description. He was one that was far from meek or humble, he was in the business of loudness, and attention gathering. The election is far over and he is now, as the head of the Democratic Party, doing the same thing, being boisterous, insulting to those that he disagrees with and condescending to the majority of America because they chose a Republican instead of his own partys offerings.

In my opinion had the Democrats set forward a candidate that was meek or humble, they might well have taken the election, but instead they chose egos that they thought would roll right over the top of America leaving their lasting imprint – well they did just that and the imprint was not accepted as right for America.

The people were to leave their sins and receive the Word. The context is to believers, but this passage almost seems as if he is directing his words to lost people. I must wonder if the recipients were living as the lost and James wanted to cover all bases – treat them as believers, but in case there was some that were not, so that he could bring them to the Lord.

“Which is able to save your souls” would indicate the thought of salvation, but not necessarily. It is general enough to indicate salvation while still indicating the general principle of cleaning up the life to save the soul from the filth of sin.

I am sure this passage may come to you in an argument for the idea that the believer can lose their salvation. We have always believed in eternal security and when one of my wife’s Seventh Day Adventist relatives came to visit the subject came up briefly. I thought she was going to explode; she turned red and nearly shouted, “You don’t believe in that damnable doctrine do you?” Faith responded in the positive and the discussion was over to save family unity.

I once read that a man that was employed in insurance was facing the possibility of a lay off or at least salary cuts. He had also been offered a great opportunity to make money from his great singing voice. He was trying to decide on what to do. He seated himself at the piano in church and found a note from his mother. The note was a poem and the man began to sing the poem. It began “I’d rather have Jesus” and that song became his testimony. He followed God and became one of the great Christian voices of our time, George Beverly Shea the soloist for the Billy Graham Crusades. We would not have heard of the insurance man Mr. Shea had he not made a choice for God.

It was of interest to me recently (getting to the point of bringing up Mr. Shea) to see a portion of an interview with Mr. Shea. He was speaking of different highlights of his life and someone mentioned Elvis Presley. Mr. Shea beamed and began telling a story about one of the songs he had written and Elvis had recorded it. His comment was something like this. “And that is the one song of mine that Elvis sang!” You could tell he was so excited and happy that Elvis had selected one of his songs to sing – I think this illustrates the meekness or humility of our passage. One of the greatest talents of our day and he is excited that someone selected one of his songs.

Receive with meekness the Word – receive with humility the Word. Accept the Word and its truth as something that is meaningful to you. Don’t accept it like you think you are doing it a favor – receive it as something that you know you need to navigate your coming life.

Years ago I had the misfortune to hear a man speak twice in a couple of weeks. He had mastered the ability to word his invitations so that everyone in the congregation would feel obligated to go forward. What impressive numbers he had to tell his friends about – my entire congregation came forward. In the early part of his invitation it was rather obvious that many of those going forward felt that they were super saints because as they walked slowly down the aisle they were looking from side to side to be sure everyone saw who they were. Then as they stood at the platform, they weren’t intent on prayer or confession, but were rather intent on knowing who in the congregation was seeing them. Still, looking around for man’s recognition.

There was little meekness involved in this even though I am sure God worked in some of the lives. Had I had the courage of my convictions as a young believer I would have risen and walked out of the services in protest against the shallowness of the proceedings.

When you deal with the Word, or when you are receiving the Word, do it with all humility of spirit lest you waste your and God’s time. He is interested in honest response to His simple Word.

We might look at the term “engrafted” for a moment. It is only used here in this verse and it has the thought of implanted. I don’t know that there is a large difference between implanted and engrafted. Graft is the placing of something living into something else that is living but of another sort. Grafting a sprout from one plant into the limb of another. The new limb will then draw nourishment from the host plant. Implant can relate to the same thing, but can also relate to something that is implanted or put into something else.

Now, that we know there is little difference, we can know that this is the placing in of the Word – it is the Word going inside us, to be within, to be something that will grow within us. It is there for a purpose – not to just be there in a dormant state.

Taking this a step further, the Word is implanted in us so that it can grow and draw nourishment from us and grow to produce fruit of like kind – sons of God. We are to be fruitful creatures. The Word, in all of its perfections is implanted into a worthless mess of humanness to be nourished so that it can be productive. Rather like implanting a rose stem into a nonflowering bush. The rose will draw nourishment and produce roses because it is part of something else.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

1:21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with {t} meekness the engrafted word, which is able to save your souls.

(t) By meekness he means modesty, and anything that is contrary to a haughty and proud spirit.

Fuente: Geneva Bible Notes

2. The essential response 1:21

The filthiness in view seems to be all kinds of unclean behavior that lies outside the will of God, including anger and wrath. The "remains of wickedness" are those evil habits of life we carry over from the unredeemed world (cf. Psa 17:4; Luk 6:45). The believer should accept submissively what God has revealed and should respond cooperatively to what He commands. The Word of God will then have good soil in which to grow, and it will yield an abundant harvest of righteous conduct in the believer.

"We pray for safety instead of purity because we do not see impurity as dangerous." [Note: Stulac, p. 71.]

Some interpreters have understood the phrase "which is able to save your souls" to imply that the souls of James’ readers still needed to experience salvation from eternal damnation. However, since his readers were Christians (Jas 1:1-2), some interpreters believe that when a believer sins he loses his salvation and needs saving again. Yet the words James used and the context make clear that this is not what he meant. "Save your lives" or "save your selves" (Gr. psychas) is a better translation used elsewhere (cf. Mat 16:24-27; Mar 3:4; Luk 6:9; Luk 9:56; Jas 5:20; 1Pe 1:9). I counted 40 instances in the New Testament where the translators of the AV rendered the Greek word psyche "life" rather than "soul." [Note: See also Joseph C. Dillow, The Reign of the Servant Kings, pp. 118-19; and Hodges, p. 41.] "Soul" does not describe a part of the individual that is different from some other part of him or her such as the body; it describes the whole person.

". . . the expression ["save your souls"] is never found in any New Testament text which describes the conversion experience!" [Note: Idem, The Gospel Under Siege, p. 24.]

By obeying God’s Word the believer can save his life, himself, from the consequences of sin. The ultimate consequence for a believer is premature physical (not eternal) death (cf. Jas 1:15; Jas 5:19-20; Pro 10:27; Pro 11:19; Pro 12:28; Pro 13:14; Pro 19:16; Rom 8:13; 1Co 11:30; 1Jn 5:16). [Note: See Arlen L. Chitwood, Salvation of the Soul, pp. 25-34.] James was still talking about the consequences of obeying and disobeying God: the crown of life (Jas 1:12) and death (Jas 1:15).

"It has often been observed that the Epistle of James is, of all the New Testament writings, the one which most clearly reflects the wisdom literature of the Old Testament. The theme of death as the consequence of sin is an extremely frequent one in the book of Proverbs. . . . It should be evident that this is the Old Testament concept which furnishes the background for James’ thought. A recognition of this fact clarifies a great deal." [Note: Hodges, The Gospel . . ., pp. 24-25.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)