1. James, the author of this Epistle, was not the son of Alphaeus, but a full brother of the Lord, whose name occurs in the family list. (Matt. 13:55, 56; Mark 6:3.) Nor was he one of the twelve apostles; for he was not even a disciple at the time when the number of these "witnesses of the resurrection" was made up. (John 6:70; 7:5.) He did not possess the qualifications which the disciples regarded as necessary for the apostolic office (Acts i:21, 22), and therefore could not have been elected by them to the apostleship after our Lord's ascension. Nor have we any evidence that James was miraculously designated to that office, as Paul was. Further, James did not claim the dignity, as the apostles were wont to do. (Rom. 1:1; 1 and 2 Cor. 1:1; Gal. 1:1; Titus 1:1; 1 Peter 1:1.) Nor, finally, did he perform the proper apostolic work: he was not sent forth to testify to the resurrection of Jesus, but remained at Jerusalem, where he was held in honor as the Lord's brother (Gal. 1:19), and as an eminent saint, and where he presided over the church until A. D. 62 or 63, when he suffered martyrdom. See Introduction I.

A servant of God and of the Lord Jesus Christ — literally, a bondsman. Here the whole phrase indicates a person subject to the divine government, employed by God for the performance of his will, holding himself at the divine disposal, and devoted in particular to the extension of the gospel of Christ among men. The lowest service to God is honorable. The title was not official, but was applied not only to apostles (Acts 4:29; Rom. 1:1), but to preachers, teachers, and to the disciples in general. (Acts 2:18; Eph. 6:6.) All the Lord's people are servants, bearing his name, representing him in example, testimony, and advocacy, and doing his will. 'God and the Lord Jesus Christ' are mentioned together to indicate the harmony of both the dispensations of revealed religion — the Old, which recognized God as the sovereign of Israel; and the New, which acknowledged the Lord Jesus Christ as the Head of the Church. (James 2:1.) The reverence of James for both would conciliate the good will of those whom he addressed. (Acts 26:6, 7.) It is observable that the name of Jesus Christ occurs but once again in this Epistle. (James 2:1.) The omission suggests the modesty and discretion of the writer, who would not even seem to urge any claim to consideration on the score of his natural relationship to Jesus. (2 Cor. 5:16; Mark 10:43-45.) A union with Christ in service and spirit is the only relationship that abides.

To the twelve tribes that are scattered abroad — literally, "to the twelve tribes in the Dispersion." See John7:35. The Syriac Version adds, "among the Gentiles." Hackett: "The Jewish nation consisted of those who were descended from the twelve tribes, which fact justified the expression historically, though the twelve tribes had now lost their separate existence. Many of the Israelites who had been led away in the Assyrian and Babylonian Captivity never returned to Palestine. They settled among the Gentiles, engaged in various avocations, and maintained their national traditions and synagogue worship. These centres of religious truth and influence prepared the heathen for Christianity. And the Jews abroad were more accessible to the gospel than the communities in Palestine, which were set against Christianity by persecuting rulers, and were prejudiced by the imposing ritual service at Jerusalem. Hence the special efforts put forth by apostles and evangelists to win the tribes 'in the Dispersion.'" Yet our Epistle was not exclusively addressed to the Jews in foreign countries, or even to the Christians among them; for those in Palestine were also in dispersion, the old tribal limits having been broken in every direction. Probably the address was from the head of the church at Jerusalem to all the Jewish converts outside of the metropolis, especially to the members of the Church who had been scattered by persecution, and had fled to Judea, Samaria, Phenice, Cyprus, and Antioch. Acts 8:1; 11:19; compare 1 Pet. 1:1. Some of the dispersed spoke Greek only — hence they were called Hellenists (Acts 9:29); others spoke the Aramean. Jahn "Arch." § 324. That the former were by far the larger class, may be inferred from the fact that James' letter to the dispersed Jews was written in Greek. Upon the extent of the Dispersion, see comment on James 4:13.

Greeting — wishes joy. A salutation common among the Greeks, and familiar to James also. See Acts 15:28. The usual Hebrew salutation was "Peace." The term here adopted corresponds with the design of the Epistle, and prepared its readers for the call to "joy" in the next verse. The preacher brought to the tried and tempted a message of consolation and cheer, thus performing his pastoral work as "the minister of the circumcision." (Gal. 2 9.) He wrote to them in the language in common use among the remoter tribes in the Dispersion, thus fulfilling the promise that God's favor would follow his exiles. (Ezek. 11:16.)

2-18. Occasion of the Epistle.

The trials and temptations of the Jewish Christians, which called for exhortations to steadfast, prayerful, and patient endurance. Here two divisions occur: I. (2-12). Exhortation to cheerful steadfastness under persecutions and other outward trials; II. (13-18). Call to Christians to resist the temptations by which they were beset.

1) In the exhortation to patience under trials the following is the train of thought:1 (ver. 2-4). Believers have reason to rejoice amid their manifold conflicts and afflictions; 2 (ver. 5-8). Superiority to affliction may be obtained by prayer, which endows the soul with a lofty and otherwise unattainable wisdom; 3 (ver. 9-12). Another help to heroic steadfastness in trial is a correct estimate of the external condition of life and also of the results of trials borne in a Christian spirit.

a. 2-4. Believers have reason to rejoice amid their manifold conflicts and afflictions.

2. My brethren — a favorite expression with James. It marks most of the paragraphs of the present Epistle, as ver. 19, 2:1, 14; 3:1; 4:11; 5:7, 9, 12, 19. Characteristically it was altered in the beginning of his address at the Jerusalem Conference. (Acts 15:13.) The allusion was not to the common descent of the Jewish Christians, but to that new relation of sympathy and serviceableness which believers sustain to each other; all had alike a share in the welfare and administration of the Church. Comp. Baumgarten "Ap. Hist.," Acts 15:23. Another reason, besides that given in ver 1, for writing the Epistle: it was sent by a servant of the Lord, and a brother in the Christian family.

When ye fall into divers (manifold) temptations. Syriac: "Many and various trials." Here the occasion of writing the Epistle appears. The Jewish Christians were beset with various temptations, against whose depressing and seductive influence they needed to be warned. That the trials referred to were more than troubles and persecutions, is suggested hy the use of a kindred word in ver. 13, where internal temptations are indicated. The term here, however, is intended to suggest the whole theme in the mind of the writer, while at the same time it is limited in its present application by "fall into," so as to be surrounded by (περιπέσαε), as the traveler in the parable "fell among" thieves. (Lukeio:30.) In classic Greek the verb applies to difficulties and contests. Accordingly the 'temptations' here introduce the whole subject, while yet they are, in some sort, a contrast to those indicated in ver. 13. They are rather the temptations that environ us than those that dwell within us. They are the trials arising from the conflicts, sufferings, and troubles encountered by believers in a sin-stricken and hostile world. Luke 8:13 compared with Matt. 13:21. Thus they are 'manifold,' embracing all the relations of life, in any of which the Christian may be tempted to apostasy or despair. Hence, they are of various forms and many kinds. (2 Cor. 6:4 seq.; 11:23seq.) Besides the trials common to all men, Christians are exposed by their principles and profession to others peculiar to themselves.

Count It all joy. An allusion to the greeting of joy in ver. 1, which must have awakened surprise, and which accordingly James now proceeds to explain and justify. Joy is used metonymically for a cause or matter of rejoicing. 'All joy,' entire joy; the idea is akin to that of 2 Cor. 4:17, where suffering is represented as belittled by its glorious results; here it is represented as quite done away. There is "a jt)y of battle" when there is an assurance of victory. The beneficial effects of each trouble, steadfastly endured, more than compensate for the immediate pain it inflicts. (Heb. 12:11.) Under the gospel, trials change their character; they are an exercise of fortitude, a rich contribution to experience, a test of the consolations of the Spirit, a call to trust in God, and to pity and pardon toward men, and a preparation for heaven. Thus each trial becomes to the Christian mind the discipline of a Father's hand, and an occasion for joy and thanksgiving; it ceases to be affliction; it is all joy. See an illustration and list of the trials over which faith may triumph, 2 Cor. 11:24-28.

3. Knowing this introduces the warrant, at least in part, of the previous exhortation. The inspired writers frequently appeal to the knowledge which Christians may derive either from experience or the gospel promises, as an argument for steadfastness, (1 Cor. 15:58; Col.3:24; 4:1; Heb. 10:34, etc.) The participle is closely connected with the imperative of the previous verse, and shares its meaning: "you ought to know this."

That the trial of your faith — the proving of your faith. Cremer: the verification of faith. The trying of faith not only indicates the testing of its quality, but also the happy results of that test (compare 1 Peter 1:7, the only other passage in which the word occurs), for the writer proceeds on the supposition that the trial will be borne Christianly: a genuine faith exposed to the fires of affliction (Rom. 5:3,4) will be as furnace-proven gold. Thus gloomy night brings out the stars. Faith here does not signify the doctrine of Christ, but that confidence in the gospel of Jesus Christ which is the centre of Christian character, and the necessary foundation of Christian conduct.

Worketh patience — or constancy; the effect of the trial. (Rom.5:3.) The Syriac reads: "Maketh you possess patience." This virtue is earnestly commended by our Lord. (Matt. 10:22; 24:13.) It is closely connected with hope, both in the Septuagint and the New Testament. See 2 Thess. 3:5; Rev. 3:10; Rom. 15:5, 13. Hope is the ground of constancy; hence, the words are used interchangeably. Here, however, James deals with patience only as it is a part of the Christian character. The tried believer not only endures in this or that instance, but he acquires the power of endurance, a manly robustness of spirit. (Luke 21:19.) A personal conviction of the power of faith, a clear conscience, and a cheerful expectation impart constancy, and so prepare the tempted soul for new conflicts and new victories. Patience is too passive a term to express at once the voluntary and daily endurance of hardships and outrages for religion's sake, and also the steadfast maintenance of a pious course of life notwithstanding these difficulties; hence, the word is translated in Rom. 2:7, "patient continuance." Such was the spirit of the disciples who, after having been scourged on account of their fidelity to Christ, "departed from the presence of the Council, rejoicing f; hat they were counted worthy to suffer shame for his name." Acts 5:40, 41; compare 1 Peter 4:16; consult note on James 5:8, De Wette. The thought is not pursued as in the parallel passage, 1 Peter 1:7; instead of encouraging Christian hope as Peter does, James adds an admonition, (ver. 4.)

4. But let patience have her (a) perfect work. The scope of the duty now under consideration; the constancy now to be displayed under affliction will have other occasions also for its exercise and must be maintained even to the end of life. (Neander's "Planting and Training of the Christian Church," B. vi. Ch. 3.) Thus must its work be perfected and its glorious career be accomplished. (2Tim.4:7.) Constancy is not simply a negative virtue, a mere submission and resignation under calamity, like an immovable rock amid the waves: it is inspired by hope (2 Thess. 3:5), and is diligent in the performance of good works (Rom. 2:7; 2 Cor. 12:12), Like a Soldier familiar with hardships and perils, and pressing on to the conquest of new fields.

That ye may be perfect and entire, wanting nothing — lacking in nothing. Here again the effect on character is indicated. Bengel: "The perfect work is followed by the perfect man." See this illustrated in the case of the approved preacher (2 Tim. 1:15), and in that of Abraham (James2:22), whose faith was made perfect by works. That (to the end that) indicates that this ennoblement of nature and enlargement of energy should be had in view, and diligently striven after by the Christian sufferer. 'Perfect and entire' are synonyms; both terms were applied to sacrifices, but there is nothing to show such a reference here; 'perfect' is properly what has attained its aim, 'entire' what is complete in all its parts. Suffering believers should seek to be perfect in the development of character, and entire in the discharge of the duties allotted to their several spheres in life. When this end should be attained they would be 'lacking in nothing' either as respects the moral nature or the conduct. In its proper signification, the word would be 'lagging behind,' i. e. — behind the aim set before Christians — a sharp contrast to 'perfect' which attains the goal. The Jews needed the exhortation, to prepare them for the approaching days of trial, but as a nation they did not steer toward the Christian ideal; hence they were left behind by other nations and stranded in history. That absolute perfection, however, is not attained by any in this life, James teaches, when he says that in many things we all offend. James 3:2; compare 2:13. Yet so much the greater the necessity of keeping the highest aim in view. (Heb. 6:1; 2 Peter 1:5-8.)

b. 5-8. The support of cheerful constancy is found in prayer, through which a wisdom unattainable by nature is secured.

5. "Whence it is to be sought. "But" is in the original, although it has been unfortunately left out in the beginning of this verse in the Common Version. James meets an objection or complaint which the reader might naturally urge: "You set before me an impossible aim; the work of moral perfection is too hard; cases occur which demand a superior judgment to distinguish between right and wrong. (Phil. 1:10; Rom. 12:2; Col. 4:5.) To this practical difficulty, the text is a reply.

If any of you lack wisdom — is wanting in, properly, is left behind by; more literally, come short of. Prayer is the necessary and efficient resort of those not in the condition referred to in ver. 4; of those who are consciously wanting in Christian wisdom; who are below the Christian ideal; whose feebleness in faith and constancy (ver. 3), and whose imperfection in character and conduct (ver. 4), are disclosed by the ordeal of trials. Among the Gentiles, wisdom was the favorite theme of philosophy and rhetoric. (1 Cor. 1:17.) But no one imagined that the ideal man of philosophy could be found, or undertook to apply the stoical precepts to his own case. (Cicero "Tusc. Quests." 2:22; Epictetus. "Disc." 2:19, 24.) On the contrary a want of correspondence with the higher law was defended as " naturally and divinely justifiable." (Von Harless' "System of Christian Ethics," §12.) Among the Jews wisdom was practical; it embraced what a man should know, what he should be, and what he should do. " Behold the fear of the Lord, that is wisdom, and to depart from evil is understanding." Compare the praises of wisdom in Proverbs, Ecclesiastes, and the book of Jesus Sirach. The wisdom enjoined by James must not be restricted to the circumstances of the present case. It is the cause of the perfect work (ver. 4), the solid foundation of Christian conduct: for it is "that spiritual discernment rooted in faith, living, urging to action in whatever relates to the life mission of Christians, as well in general as in particular crises; hence also in persecutions (ver. 2), which would otherwise be changed into inner temptations, instead of being the way to perfection." (Huther and Briickner.)

Let him ask of God — by whom alone it can be given (Prov.2:6), and who has promised to bestow this supernatural gift (James 3:15, 17) upon such as seek it by the prayer of faith, (ver. 6; James 5:13 seq.) When nature fails amid the sharp conflicts of life, help to the struggling, aspiring soul is afforded by a Power above nature — a power kindly accessible and efficient — the primal fountain of light and love, (1 John 5:15.) A sense of spiritual poverty is a blessing when it leads the humbled soul to God; the more deeply the tree is rooted in the ground, the higher it lifts its top into the sunlight.

That giveth to all men liberally. In the original ' men ' does not occur, and it is not needed in the translation: 'that giveth' is a participle agreeing with 'God.' The sense of the passage would be expressed by a repetition, 'the giving God that giveth,' etc. He is the giving One. Prayer for the supply of our needs is encouraged by God's cordiality in giving — by the temper and the policy of the King of heaven. " That giveth to all," not only to those who ask aright (Bengel) or even ask at all; so great is his loving fatherly care! He giveth "simply" or "freely," as the Syriac reads. The rendering of ἁπλῶς by liberally is incorrect. The idea is that God's gifts are not ostentatious, or interested, or embarrassed with conditions, exceptions, or counter demands, as the gifts of the rich (ver 10) were wont to be; but that they are granted from a pure desire to bless. (Matt.6:22; Rom.12:8.)

And upbraidcth not. This does not repeat the same thought in a negative form (Winer), but indicates a new feature in the mode of the divine giving, which does not offensively recall the benefits already given, or rebuke the applicant who asks for more. Not unfrequently the rich giver reproaches the poor for their folly, improvidence, and sloth, and so makes his gifts humiliating and detested. God, on the contrary, neither bargains with the suppliant, nor rails against him — he gives.

And it shall (will) be given him. Another encouragement to the petitioner is afforded by the direct promise of a favorable response to his application. God has pleasure in giving to all; but he "is rich unto all that call upon him." (Rom. 10:12; Matt.7:7.) The clause is impersonal and the principle it asserts is general (1 John 5:14), the object for which prayer is made being put in the background; and yet no doubt there is a special reference here to the wisdom needed and implored by believers in trial. Compare Solomon's prayer for wisdom, and the gracious answer. (1 Kings 3:9-12; 2 Chron. 1:10-12.)

6. From ver. 6-8 we have shown how wisdom is to be sought; what the character of acceptable prayer must be. But let him ask in faith, nothing wavering — doubting. The Greek word for 'but' (δὲ), like the German aber, is used in paiticular where an explanation is annexed, whether as an integral part of the sentence, or as a complete sentence, as here. (Winer.) It indicates that the thought is pursued, as also does the injunction, 'Let him ask,' which is repeated from ver. 5. Trust in God is indispensable to right and acceptable prayer; the 'faith' which, relying upon God's power, good will, and faithfulness, assures itself of a gracious answer. James magnifies the office of faith here, as the condition of acceptance with God. Compare Mark 11:24; Matt. 21:21; Mark 11:23; Rom. 4:20. Nor does he contradict himself when, in the subsequent chapter, he vindicates its practical character. 'Nothing doubting' (doubting not at all) expresses the same idea as 'in faith,' but strengthens it by putting it in a negative form. Compare Rom. 4:20: "(Abraham) staggered not (wavered not) at the promise of God through unbelief, but was strong in faith, giving glory to God." See Matt. 21:21. Doubt is the conflict of belief and unbelief, in which unbelief is gaining ground. Hermar: "Remove thy doubting, and thou needest not doubt in asking anything from God."

For he that wavereth (doubteth) is like a wave of the sea, driven with the wind and tossed. 'For' (γὰρ) may occur several times in succession with a change of reference; in such passages it often gives the ground of a series of separate thoughts, subordinate one to another. (Winer.) One dissuasive against doubting is derived from the character of the doubter, which has no stability, but is swayed by external circumstances: this is compared to a wave of the sea. There can be no peace or constancy, which comes from wisdom, in a spirit inconstantly fluctuating here and there, now swelling with hope, now sinking into despondency, as fortune changes. (Isa.57:20,21.) Only when the tempted soul cleaves firmly to God can it be tranquil, secure, and triumphant. Then faith, itself unmoved, moves mountains. (Matt. 21:21.) The wind-tormented billow, aimlessly moving to and fro, is a lively picture of the unrest of a doubting soul. During the residence of Mary's family at Capernaum, on the Sea of Galilee, James often beheld the natural phenomenon which he here refers to — that sheet of water being often disturbed by violent tempests, such as the one Bartlett describes in his " Footsteps of Our Lord and His Apostles." First the cool breeze rushed down the ravines that lead to the lake, and began to ruffle its placid bosom. "As it grew darker, the breeze increased to a gale, the lake became a sheet of foam, and the white-headed breakers dashed proudly on the rugged beach; its gentle murmur was now changed into the wild and sorrowful sound of the whistling wind and the agitated vvaters. Afar off was dimlj' seen a little barque, struggling with the waves, and then lost sight of amidst the misty rack." Comp. Matt. 8:24. James had himself been a doubter (until after the resurrection of Jesus), and could therefore describe this class from his own experience. (Neander's "Plantins; ," etc., p. 326.) A similar expression is found in Heb. 13:9: "Be not carried about with divers and strange doctrines." In like manner Jude describes this class as "wandering stars" (ver. 13), and "clouds driven by the winds." (Ver. 12.)

7. Another reason for the warning of ver. 6 — the prayers of the doubter will not be heard. Let not that man think. Thus the hope that God's favor may be secured by something merely external is denounced; see a similar expression in Matt. 3:9 — 'Think not.' The expression, 'that man,' breathes contempt. "Such a man as that shall have nothing given to him."

That he shall (will) receive anything from the Lord — that is, of the things prayed for. He may share with others in such benefits as the Lord, the giver of all good, bestows and scatters with indiscriminating bounty (ver. 5); but he shall receive nothing in answer to prayer. Hence, the spiritual blessing of wisdom is unattainable by the doubter.

8. A double-minded man (is) unstable in all his ways. The verb 'is' (which is not in the Greek) should not occur in the translation; for both 'double-minded man' and 'unstable in all his ways' are in apposition to ' that man,' in ver. 7 (so in the Syriac), and explain why no blessing is imparted in such a case. The characteristics of the doubter have already been exhibited in a figure (ver. 6); he is now plainly described both as to his spirit and his conduct. 'A double-minded man' — such, in character, is the doubter. He has, as it were, two souls contending with each other — the one turned to God, the other turned away from God, and hence to the world; he wishes to be the friend of God and the friend of the world at the same time, although the friendship of the world is enmity to God. (James 4:4.) This was the cause of Solomon's defection. (1 Kings 11:6.) He wavers between faith and unbelief. Hence, he is unprepared to receive the blessings he asks, or even to offer the kind of prayer upon which the gift is conditioned. Double-mindedness is neither the ground of the wavering (Wiesinger), nor its result (Lange), but its characteristic spirit. (Huther.) See note on James 4:8. Unstable in all his ways.' The outer conduct will correspond with the internal discord. The double-minded man, yielding now to this inclination or motive, now to that, is fickle and unreliable in his undertakings and acts. (Pa. 91:11; Jer. 16:17; Prov. 3:6.) As Jesus Sirach (2:12) says: "He walks upon two roads." This discord both in the inner and outer life prevents the reception of the heavenly gift of wisdom. Only a heart single and sincerely devoted to God may expect his spiritual blessings. (Matt. 6:22.) Adams (on 2 Peter) quaintly describes such a person as an ill-broken horse having no pace, and a bat which has both wings and teeth, but is neither beast nor bird (p. 488). The adjective is applied by Hippocrates to fevers which observe no periods, and by Demosthenes to variable winds.

c. 9-12. Another help to heroic steadfastness in trials is a correct estimate of the external and spiritual conditions of men, and also of the results of trials endured in a Christian spirit.

The two extremes of Christian social life are here designated — that of the poor (ver. 9), and that of the rich. (ver. 10, 11.) The exhortation in ver. 12 is addressed to both. All classes are embraced by Christianity. (2:11; 5:13.)

9. (But) let the brother of low degree. 'But,' which the English Version omits, is important as showing that the writer brings into contrast the state of the lowly brother whom God exalts, with that of the waverer (ver. 8), for whom there is no hearing at the mercy seat. The title 'brother,' indicating the intimacy and tenderness of the Christian relation, is considerately applied to the poor, rather than to the rich. (ver. 10.) The 'low degree' refers to poverty; and this not only as imposing limitations and cares from which affluence is exempt, but as exposed to worldly reproach and carnal temptations, prejudicial to steadfastness. It indicates Christians who live at once in a state of poverty and a time of persecution. Huther makes the expression indicate the Christian in his entire lowly condition in the world, as one contemning riches, rejected by the world, inwardly troubled, and walking in humility before God; but this is to spiritualize the text, rather than to interpret it. That the poor in. spirit have the kingdom of heaven is true (Matt. s:3), but that truth is not asserted here.

In that he is exalted — glory in his exaltation — the Christian dignity now possessed and hereafter to be displayed. The elevated thought that the poor saint is now a son of God, and that he has an inheritance of glory, will prove a safeguard against despondency, and under trial and privation. Let him estimate his privileges at their true value, and he will find therein consolation, strength, and joy. The figure in this and the following verses is an oxymoron, where the words or phrases are apparently contradictory; but, in fact, are congruous, because used in different senses. In Scripture, the oxymoron usually, if not always, displays in a lively manner the contrast between natural and spiritual conditions. So in 1 Cor. 7:22. "The servant" (bondsman) called in the Lord, is the Lord's freeman, the freeman called, is Christ's bondsman." (Weisinger. ) "He that findeth his life shall lose it; and he that loseth his life for my sake shall find it." (Matt. 10:39.) This figure was more common anciently than it now is. In the spirit of James, Chrysostom says: "Scatter, that thou mayest not lose; keep not, that thou mayest keep; lay out, that thou mayest save; spend,, that thou mayest gain." In verses 9, 10. the subject of the sentence indicates believers in their secular and civil state; the object indicates their spiritual condition.

10. But the rich in that he is made low — literally, in his humiliation. After 'rich,' brother is to be supplied, as it is expressed after 'poor' in the parallel member of the sentence. In such a connection, both the adjectives, 'poor' and 'rich' (ver. 9,10), which answer the one to the other, must have the same noun, "brother," and to each of these nominatives the same verb, 'let (him) glory,' must serve. Any other construction would be strained and unnatural. Difficulties of interpretation must not be allowed to disturb the grammatical order, and pervert the plain meaning of the text:' But let the rich brother glory in his humiliation.' The rich brother, in the Dispersion, was exposed to persecution as well as the poor brother. Although now favored of fortune, and abounding in worldly goods, he was in danger of losing his possessions, on account of his adherence to the gospel. And the rich brother in the church (compare 1 Tim. 6:17-19) needed the resources of heavenly wisdom as well as others. The cause of his glorying was that riches had, in his estimation, ceased to have any substantial value. What gave him worldly distinction and splendor had lost its glory, having been eclipsed by the nobler blessings he possessed as a Christian; he had the same high dignity as that imparted to his needy and now suffering brother — a glory independent of all secular conditions, superior to reproach ('i sam.6:22) and to pain. (2Cor. 12:».) He was humbled, yet exalted in recognizing the vanity of all earthly glory.

Because as the flower of the grass (a flower of grass) he shall (will) pass away. This is the ground of appeal to the rich brother to rejoice in his humiliation. He has been released from dependence upon the earthly pomp and fortune, which, as a disciple of Christ, he must expect to lose. Soon he will cease to be distinguished from the poor of the believing company; as a rich brother he will 'pass away,' he will cease to be. As the flower which gives beauty to the grass soon withers, so in his case whatever decorates the earthly life will certainly disappear. 'Flower' does not here indicate the bud or shoot, as in Isa. 11:1 (Septuagint), but the bloom itself. The figure, which is further developed in ver. 11, occurs also frequently in the Old Testament. It indicates the fortune of man in general, (John 14:1.) He cometh forth like a flower, and is cut down. (Isa. 40:6, 7; Ps. 103:15; 1 Peter 1:24.) But, what is especially observable, this comparison, which is used in the Old Testament to depress the pride of the ungodly, is here employed to sustain the courage of believers.

Note. — These verses (9, 10) show how unchristian is the union of Church and State, by which the arbitrary distinctions of earthly societies are sought to be perpetuated in the kingdom of God. For here it is intended that these accidents of wealth and rank shall disappear in the presence of a greater than earthly monarchs, and in the reception and enjoyment of prerogatives which the world cannot confer. (1 Cor. 16:20; 1 Thess. 5:26.) Here the rich and the poor meet together before the Lord — the Maker and the Redeemer of them all. In the fact that the poor man, rather than the rich, is called a brother, the genius of Apostolic Christianity finds expression. Says Quinet, in his "Roman Church and Modern Society," § IX: " In the ideal of the Christian Church, everything was done by the people: priests, deacons, bishops, became such by election, and, as it were, sprang from the public conscience. Now [among the Establishments] nothing in the Church is done by the people; never more through them is the voice of God interrogated. This is what authorizes me to say that the spirit of modern institutions, in replacing everything upon this basis of the public conscience, of the sovereignty of the people, is incontestibly in its principle nearer the Christian ideal, than is at the present day the organization and institution of the Church." Compare a modern Pastoral with an Apostolic Epistle; in the former, the Church, meaning the clergy, is always magnified; in the latter, the Christian brotherhood; in the former, we vainly seek for such an address as that of Paul to the Corinthians: "All the brethren salute you"; or that which James despatched in the name of the apostles and elders and brethren unto the brethren in Antioch. (Acts 15:23.) The subject is worthy of comment, since it shows how profound is the chasm which separates the hierarchical churches from those founded by Christ's apostles. The policy of the Vatican, in its contest for temporal sovereignty and secular possessions, has no warrant in the New Testament.

11. For the sun is no sooner risen, etc. In the original, the illustration in this verse is given in the form of an incident, a past event of familiar observation. The verbs are in the aorist, which indicates facts that have already taken place, and these verbs coming together, as they do here, express the rapid succession of the events. (Winer.) Literally, the text would read: "For the sun rose with the burning wind, and withered the grass; and the flower thereof fell off, and the grace of the fashion of it perished: so also will the rich fade away in his ways." This mode of expression gives vivacity to the picture (Isa.40:7) in the original; yet it cannot be transplanted without awkwardness into English. ' The sun rose with the burning heat.' The reference appears to be to the simoom — in Palestine an east wind, which comes arid and scorching from the Arabian deserts. It is often referred to in the Old Testament, (Hos. 12:1; 13:15; Jer. 18:17; Ezek. 17:16; Job 7:21.) ("Winer's "Realworterbuch.) Grimm's and Huther's objection to this reference that the sun is here said to wither, and not the heat, does not avail; for what is effected by the winds attending the sunrise (Jonah 4:8) may be referred to the sun itself; just as the ravages of an invading host are charged upon their leader. So also shall the rich man fade away in his ways. The ways are a figure for the manner of life; here they represent the projects and undertakings, the pomps and pleasures belonging to a state of earthly prosperity. Whatever temporal possession, whatever favorable external circumstance adorns the earthly life, will be withered by persecution. 'Also' emphasises the resemblance to the figure. As the flower which glorifies the grass drops off, and the beauty of its external appearance (Ps. 104:30, Luke 12:56; Matt. 16:3) perishes in the hot blast of the desert, so also does the rich man, in the season of calamity, lose whatever distinguishes him from his fellows; and such experiences those believers who were now thriving in their possessions, activities, and enterprises, must expect to endure. These reverses of fortune are tragical only in the case of the wealthy unbeliever, who, in losing his wealth, loses everything. (Ps. 49:5-20; Luke 12:16-21; 16:19-26.)

12. Encouragement both to those who are in depressed circumstances, and to those who will be reduced to tliat condition by the persecutions of the enemies of the gospel. What they prize most highly, their choicest good, is not exposed to any contingency, and will not fade away. This assurance of blessing concludes one of the trains of thought introduced in ver. 2. Blessed is the man that endureth temptation — who amid the tribulations occasioned by his Christian profession adheres to the duties of piety. The texts recalls Ps. 1, and unfolds its deeper meanings; as in that Psalm, (ver. 1) so here, there is no 'is' in the original; the omission in both cases strengthens the ascription. There is no emphasis upon 'the man,' as if the person in view were distinguished from soft and effeminate professors, who easily give way in trial; the emphasis rather falls upon 'endureth.' It is one thing to bear the cross, another to endure under the burden, in the ways and spirit indicated in ver. 3, 4, 9-11. Temptation refers to those various troubles and calamities, permitted by God for the purpose of testing the faith, piety, and virtue of his people. When temptations produce the intended effect, then they bring approval and reward. (Matt. 5:11,12.)

For when he is tried (approved) he shall receive the crown of life. 'For' indicates the reason of the blessing. The believer who has patiently borne the ordeal of affliction, and who is ' approved ' after due examination and trial of his case, will receive a glorious recompense of grace. It is not certain that either the contests of athletes, or the purification of metals by fire is here referred to, although both may be used in the way of illustration. The figure of reward is striking. 'The crown of life' is the same us "the crown" — i. e., "life," the second noun being equivalent to an appositive according to a common usage, as when we say, "The city of New York," meaning only " the city. New York." There may here also be no reference to the reward of victors in the Greek games; as among the Jews a crown or diadem in itself suggested royal power or eminent glory, (Ps. 21:3; Wisd. of Sol. 5:16, 17.) Life is the crown with which God's steadfast confessor will be adorned (Rev. 2:10; l Peter 5:4; 2 Tim. 4:8) — that life which alone deserves the name, life spiritual from its beginning, and hereafter perfect, blissful, and eternal, and thus beyond the reach of human malice and temporal calamity; a blessing, to obtain which the persecuted Christian may joyfully consent to suffer and to die.

Which the Lord (he) hath promised to them that love him. 'The Lord' is not in the original; read 'he,' referring' not to Christ, but to God. The certainty of the reward is indicated by the fact that it is promised by the Sovereign of heaven. The divine engagements are unlike the promises of fickle fortune, (ver. 10, 11.) Rewards are assured to those who endure trial from love to God, in contrast with the "double minded." (ver. 8.) Love produces endurance; for those who love God appreciate the kindly wisdom that measures and controls the trials of life, and the blessed end to which these trials lead. Hence those who love the Lord, and those who endure temptation are the same. Compare Rom. 8:28. In the theology of James, love is the essence of true faith; hence the repetition of this phrase. (James 2:5.) Compare the whole passage with 2 Tim. 4:8. "Henceforth there is laid up for me the crown of righteousness which the Lord, the righteous judge shall give me at that day; and not to me only but unto all them also that love his appearing."

2) 13-18. Exhortation to steadfast and patient endurance under temptation of sin. It is natural to one swayed by temptation to vindicate himself by the plea of necessity, and to urge that circumstances, which God orders, have exercised an irresistible power over his intellect, his passions, or his will. James shows the futility of this plea by appealing to the nature of God (ver. 13) — to the experiences of men under temptation (ver. u, is) — and finally to the divine dispensations, (ver. 16-18.)

a. Argument from the nature of God.

13. Let no man say when he is tempted, I am tempted of (from) God. Here temptation is taken in the same sense as in the previous verses; but the attitude of the persons now considered is different from that of those previously addressed. Both classes are tempted to apostasy by the danger of death, of suffering, or of loss of goods. But the former endure temptation; the latter dally with it, and seek for grounds to justify them in yielding to its seductions or threatenings. Thus, what was a salutary trial in one case, becomes in the other case a motive and allurement to sin, through the unhallowed desires or criminal fears it has awakened. James indicates what apostates, in such a case, were wont to 'say'; 'I am tempted from God.' 'He it is who so orders these circumstances that I have no alternative but to give way.' This pretext was familiar, doubtless, to the Pharisees, who were fatalists (Josh. "Bell. Jud." 2:8, 14), and was current among the Jewish people. "Wisd. of Jesus, son of Sirach," 15:11-22. It is also the common resort of men everywhere to cast the blame of their sins upon providence. Hom. "Iliad" v. 86: "I am not in fault, but Jove and Fate." Plautus: "God drove me on." Perhaps the apostates perverted passages of the Old Testament, such as Exod. 9:16. But on the contrary, as James had already insisted, God allows trial so as to make men better; the evil arising from it comes from another source; let no one trace it to him!

For God cannot be tempted with evil, neither tempteth he any man. The first clause may signify either that God is untempted, or that he cannot be tempted; both amount to the same thing in this passage. The holiness of God disproves the pretext of the apostate; God is unversed in temptation, and even inaccessible to it. In his dealings, he acts according to his own nature, just as men do. Hence he has no experience of evils, cannot be contaminated with them, cannot be tempted by them. The conclusion follows that the origin of evil cannot be found in God. He cannot induce men to do what is wholly repugnant to his own nature and will.

Note. — In reference to the apparent contradiction of this text with other passages, it may be observed that where God is said to tempt men (Exod. 15:25; Judg. 3:1-4; 1 Cor. 10:13), these passages signify that God tests men, not to allure to sin, but to give an opportunity of overcoming it, for which purpose he apportions the trial to the strength (1 Cor. 10:13), and also gives the aid of his Holy Spirit (James 4:6), the light of nature, the voice of conscience, and the warnings of his law. When blinding and hardening of heart are ascribed to God, the evil is the result of a trial abused. The work of temptation in its evil character is, already in the Book of Job, and more frequently in the New Testament, ascribed to Satan. (Matt. 4:1; 1 Cor. 7:5.) Yet not in such a sense that the blame of yielding to it may be shifted from ourselves. The idea that God is the Author of Sin, either through his decrees, or the circumstances in which he places us, or the desires and opportunities he gives us, or on account of his withholding restraining grace, is monstrous. All the expressions of his will, whether uttered in Scripture, or the system of nature, or the general drift of his providence, proclaim that the wrong is harmful and unlit to be done. The free agency he bestows on men may indeed be perverted to wrongdoing; but it was bestowed as the necessary condition of virtue and piety; neither of which can exist without liberty of choice. Hence the existence of moral evil does not impugn either the benevolence or the holiness of God. He is not tempted with evil neither tempeth he any man. Seneca said (Ep. 95): "The gods can neither suffer wrong nor inflict it." How much wiser this heathen was than some who profess to be Christians!

b. Argument from the experiences of men. Ver. 14-15.

14. The efficient cause of sin is found, not in God, but in the evil heart of man. (Matt. 15:19.) Every man — or, each one, is here antithetic to 'no man,' in the previous verse.

His own is also expressive, standing in opposition to "he." (ver. 13.) Whatever the circumstances of the case may be, that which allures men to sin (as fish or game are enticed by a bait, 3:7) is within us, not without. It is 'lust,' an evil concupiscence (Rom. 7:7), an inordinate love for sensual delights and worldly advantages; a disposition, temper, and habit of soul indocile to the purity of Christian truth, and the power of Christian motive. No suggestion of evil can mislead us until we embrace it. The inspired writer makes his representation more spirited by personifying Lust, Sin, and Death. The idea of a harlot (introduced by the amatory figures derived from the arts of hunting and fishing), is distinctly brought forward in the verbs "conceived " and "brought forth." (ver.15.) As the fish or game is drawn out from its place of security, and is enticed into the snare or net, so by the harlot Lust the man is drawn to herself; that he is captured is implied in his being enticed. See 2 Peter 2:14, 18, where the same word occurs in the Greek. ' Drawn away' implies movement; ' enticed ' implies state. Compare Ps. 1:1, where the successive stages of progress in sin are represented by walking, standing, and sitting.

Note. — The manner in which James describes the operations of man's free agency in its abuse, is almost paradoxical. The desire for the forbidden object — the gold which attracts the covetous, the beauty which attracts the sensual — is the man's own; yet no sooner is it encouraged, than it becomes alien and malignant to its possessor — a net to catch in the path of error, a hook that pierces the eager tongue through the bait of pleasure. The same idea is involved in the familiar word "habit" — first the man has the habit, and then the habit has the man.

15. Then when lust hath conceived, it bringeth forth sin. Then the transition from the sinful desire to the sinful act is described. The figure of ver. 14 is retained, and is pursued, so as to show the fruit proceeding from the meretricious enticement. When the evil inclination is not promptly suppressed, but, on the contrary, is cherished with pleasure (compare Gen. 3:16), the will of the man is surrendered to it, and is impregnated by it. Sin follows the seduction as naturally as birth follows conception. The pampered sensuality which thus produces sin is itself sin, as in nature everything produces its own kind; yet the sin indicated here is external, whether apostasy or some other sort of sin. This natural history of temptation is related to show that temptation cannot come from God. As, both grammatically and rhetorically. Lust and Sin are feminine, neither of them should be represented by the neuter pronoun 'it.' The text would be more fitly rendered: 'Then Lust, having conceived, bringeth forth Sin.'

Sin when it is finished, bringeth forth death. 'Sin' (in the first clause, without the article) indicates the general character of the fruit of lust, whatever its outward expression may be. James represents sin as something having its own life, and continually developing itself, and at length reaching maturity and exercising a supreme and destructive power over human nature. It was not to his purpose to draw any distinction here between the single finished deed — sin which incurs the sentence of death, and the completed course of sinning, the impious and wicked life which receives the award of perdition. In any case, sin, when it has attained its full form and strength, is the mother of death. the soul that has yielded to temptation suffers the loss of that life which is alone worthy of the name, and also the inner misery arising from sin, having its beginning on earth, and after the death of the body, enduring and increasing forever. Evil gives birth to evil; the evil desire is followed by the evil act, and this by death spiritual and eternal. The idea is not that men are made mortal by sin; for here death is the opposite of that life which God has promised to them that love him (ver. 12); it is eternal death. "The wages of sin is death; but the gift of God is eternal life." Rom. 6:23; compare James 5:20. That temptation leads to death proves that it cannot proceed from God who is the Author of life. Yet it deserves to be added, as showing the harmony of ver. 14, 15 with ver. 13, that this order of the Divine Government, which connects sorrow and death with sin, also illustrates the goodness of God. The odiousness of sin thus displayed may aid the guilty in the work of repentance and reformation, may restrain the tempted, confirm the virtuous in good principles and habits, and urge the philanthropic to more vigorous efforts for the restoration of the fallen and the well being of their race. Peabody: "Christianity the Religion of Nature," p. 104.

c. Argument from the Divine Dispensations. Ver. 16-18.

16. Do not err, my beloved brethren. James thus introduces an additional proof that God is not the author of evil. He has been arguing that God's nature excludes the possibility, now he appeals to the great facts of his administration. God is the Author of all good. He is the fountain of the hopes that men cherish, and the blessings that they receive, not of the evils that they commit. 'Do not err.' The same formula occurs elsewhere after the denial of some false opinion, as in 1 Cor. 6:9; 15:33; Gal. 6:7. It introduces an appeal to Christian consciousness and experience to confirm the writer's statement. In all the other passages it is translated in the Common Version, "Be not deceived." The warning was important here, because no falsehood can be more mischievous and impious than that which James was opposing. To regard God as the author of sin would be a rejection of the whole system of Christian faith and morals. 'My beloved brethren' not only shows the importance of the subject discussed, but also the affliction of the writer. In warning, he sought to conciliate; and he assumed the tone of persuasion because he loved. So fatal an error needed to be corrected in language of solemn tenderness. And in appealing to the fraternal relation which unites believers to each other, he at the same time reminded his readers of the filial relation which they all sustained to the Head of the Christian family. To entertain doubts in regard to the goodness of God, would quench the filial spirit of reverence, gratitude, and love. Errors in religion cannot but affect the character and conduct; and most prejudicial of all are those errors which depress our trust in God.

17. The third proof that God is not the author of sin is derived from his abounding and continuous beneficence. If all good comes from God, temptation to evil cannot. This verse is antithetic to ver. 14, 15. As from lust comes sin, and then death, the perfected fruit of sin, so, on the other hand, proceeds from God the good and the perfect. Every good gift and every perfect gift — boon. This phrase forms a perfect hexameter, and may be the fragment of an early church hymn. The substantives are different in the original, although from the same verb: the first is the act of giving, in which resides the moral quality 'good'; the second rather indicates the boon itself — it is a free gift, which is 'perfect' as suited to the needs of its recipient, whether they be physical or spiritual. (Rom. 5:16.) "We must suppose more than natural gifts to be here referred to — not only providential bounties, but gifts of the Spirit, righteousness, peace, and joy. God's good gifts are the opposite of lust-engendered sins; and God's perfect gifts the opposite of sin-engendered death, (ver. 14, 15.) Divine in its origin is every blessing we desire, hold, or expect — whatever tends to completeness and happiness, whatever tends to righteousness and piety. This principle is the redeeming feature in Matthew Arnold's system. He describes the Hebrew intuition of God as the conception of the Eternal that makes for righteousness, and as a revelation needed to breathe emotion into the laws of morality, and to make morality religion. ("Literature and Dogma," p. 87.)

Is from above — that is, from heaven, like the new birth of the human soul. (John 3:3, margin.) With the text compare Acts 14:17; John 6:32.

And Cometh down from the Father of lights — literally, coming down, a participle complementary to the preceding clause, and emphasizing the thought that God is the Author of our blessings. 'The Father of lights' — literally, of the lights — that is, the heavenly orbs. (Ps.135:7; Jer. 4:23.) God is Called their Father, because he has created and ever sustains them. The light they shed is therefore a reflection of his. Their glory and beneficence are at once a religious argument and a divine revelation, (Isa. 40:26; Ps. 147:4.) Whatever they symbolize and express must be in their cause. Hence, nothing dark or evil can issue from him. (1 John 1:5.)

With whom is no variableness, neither shadow of turning may be translated with whom is no change or shadow from turning. The reference is to the apparent revolutions of the heavenly bodies. They change their position, and they fall into obscurity and eclipse. There is nothing like this in God, whose transcendent glory is disturbed by no shadows (compare "Book of Wisdom" 7:20; "Knapp's Theology,"§20), and whose nature, purposes, and dispositions are unchanging. He is entirely and unalterably good, and so transcends what is most admirable in creation. From such a being only good and perfect gifts can come. James recognized God as One who dwelt 'above' the trials and temptations of which he had been speaking, above the firmament whose blue depths are so oft beclouded, above the stars whose glory is so oft bedimmed; and adored him as the unchanging Father of lights, and as our Father in heaven (ver. 18), whose mercy endureth forever.

18. This verse gives a more convincing proof of God's purity; it is found in those spiritual creations which render him a higher glory than the orbs of light. The importance of the thought is shown by the fact that it crowns the exordium, and is the foundation on which the whole succeeding argument is built. Of his own will begat he us. 'Begat' is an allusion, by contrast, to ver. 15, where the same word is used in the original. It signifies a birth which is not according to the order of nature — there the monstrous progeny of lust and sin, here virtuous souls supernaturally generated by God (2 Peter 1:4), and having more glory than the stars; the same creative power kindles the lights of earth and the lights of heaven. Moral darkness cannot proceed from such a being. His nature is contrary to evil. This appears also from the motive which engages in the new creation — his own will. The Syriac gives: "He saw fit and begat." Compare Eph. 1:5 James teaches that regeneration is not the result of chance or caprice or fate, but of the free, deliberate will of God. (John 1:13; 1 Peter 1:23. See also "the good pleasure of his will," Eph. 1:5.) The writer has Jewish Christians especially in view, as the sequel shows, but the principle applies to all believers.

With the word of truth. The argument is strengthened by this addition. The means employed in regeneration is the truth, the pure and blessed gospel, revealing God's nature and will and the way of salvation. (Eph. 1:13.)

That Ave should be a kind of firstfruits of his creatures. The object of the work of creation was worthy of a holy God. He designed to produce a higher style of creatures, separated from the world, incorporated into his family, devoted to noble and immortal ends. According to the Jewish law, the first fruits, as the choice portion of the harvest, and as its symbol and pledge, were consecrated to God. (Num. 18:12; Lev. 23:10; Deut. 26:2.) So with the first begotten of a family. (Deut. 21:17; Gen. 49:3.) Here James is not considering the state of Christians in general, but that of the early disciples whom he addressed, and who had received the first fruits of the Spirit. (Rom. 8:23.) They were 'a kind of first fruits' of the creation of God (the figure is modestly softened). All believers are his creatures in a special sense, as his workmanship (Eph. 2:lo) and his offspring. (1 John 3:1,2.) But the early believers were the chief and noblest part of the new creation, if not more holy and devoted than all the others, yet sanctifying them all. They were the earliest confessors and martyrs of the faith, and its only apostles. Like the peaks of the mountains, they first caught the light of the coming day that was to bless the whole world. The author of our Epistle was soon called to shed the sacred blood which should be the seed of the churches of the future. Those ancient saints were the first fruits of the gospel harvest. And as in Judea, the remaining harvest followed after the presentation of the first fruits, so should the salvation of believers ever extend more widely from this beginning. A powerful motive to them to endure in trial and temptation! In this text James renders a noble tribute to the gospel: it is the word of truth, and, as such, God's instrument of regeneration. Patterson: " Its divinity secures its truth, and both are satisfactorily proved by miracles performed and prophecies fulfilled; by the testimony of Christ and the martyrdom of the apostles; by the majesty of Scripture doctrine, and the purity of Scripture ethics; by the adaptation of both to the intellect, the conscience, and the heart, and by the practical effects which have followed in their train."

Note. — In this verse we think that the aorist would have been more appropriately translated by our perfect ("he has begotten us"), as has been done in the Common Version. (James 2:5, 6; 5:3, 5, 11.) Our perfect is a tense peculiarly appropriate in letters or speeches addressed by the living to the living in relation to matters within their common experience. For in the use of the perfect the speaker regards the action or condition, though past, as included within a period of time still present; and this he is permitted to do, if that action or condition is connected with the present. It may be thus connected either by the present existence of the subject, as, "I have been young, but now am old," or by the present continuance of the result, as, "Milton has written as noble works in prose as in poetry"; or by the present continuance of some attending circumstance of time or place, as, "Many important discoveries have been made in the present century"; "Upon this continent a great civil war has been fought." It will be evident from these illustrations that the aorist will sometimes appear in Greek where our idiom more naturally employs the perfect. Nor is any violence done to the sense of the original by the change; for, as Winer observes, "It often depends upon the writer which of the two tenses he will use, as the difi'erence between them is sometimes very slight." For this acute criticism upon a much-disputed point, we are indebted to Prof. T. J. Dill, of Howard College.

19, 20. Theme and Division of the Epistle.

19. This verse and the next exhibit the main divisions of the Epistle, which specify the characteristics of a child of God under trials and amid temptations. They show wherein is to be exercised the steadfastness which James has been commending in the general introduction to the Epistle. In particular the exhortation "to hear" refers to the "word of truth" (ver. is), and is resumed and explained, (i:21-2:26.) The injunction in regard to restraint in speech is unfolded in chapter 3:1-12. That in regard to the temper and spirit is developed in chapter 3:13-4:17. And the threefold division is recalled, as we shall see, in chapter 5.

Wherefore. This word is not justified by the highest authorities, which give instead, ye know or know ye. The imperative is more suitable, as a form of address (compare chap. 1:Ifi), but does not accommodate itself to the demands of the sentence. It should read: 'Ye know it, my beloved brethren; but let every man, etc. Let your elevation in God's esteem (ver. w) lead to the study of the word and improvement in virtue. The begotten of a holy God must themselves be holy; and to every man (contrast to 'no man,' ver. 13) the means of spiritual discipline is the performance of the duties here indicated.

My beloved brethren. A mode of address common among early believers, (1 Cor. 15:58; 2 Peter 3:14.) Christian fellowship is helpful to the attainment of the ideal of the Christian life. The lessons here inculcated recall those of the Jewish sages. (Prov. 13:3; 14:29; Eccl. 5:2.)

Swift to hear — the divine word is specially referred to; a ready reception of it and a cordial submission may well be indicated as the first duty of disciples. Fraternal counsel is implied.

Slow to speak involves deliberation in judging as well as speaking in regard to life's trials, and in regard to the truth of God upon which human virtue and happiness depend. (Prov. 10:19.) "Speak neither against God, nor improperly of God — but for God." There was great freedom of exhortation and teaching in the early Church; James warns his readers that this involved grave responsibility. (Neander, "Planting and Training," p. 356.)

Slow to wrath. Wrath is not simply displeasure; but active, passionate anger, which may manifest itself either in impatience under God's dealing, or vindictiveness under injuries and reproaches from men, or disputatious bitterness in maintaining what may be regarded as the truth. Compare chap. 3:13. 'Wrath' easily assumed in that day, as it does in ours, the guise of conscientiousness. Huther: "The warning points to Christians who used the gospel as the Pharisees did the Law, not for their sanctification, but for the satisfaction of their lust of condemning and contending." Compare chap. 3. The conduct of Christians in their assemblies is specially but not exclusively refered to.

20. This verse gives the ground of the warning, 'be slow to wrath.' As, in the original, the definite article is wanting in the two instances where it occurs in the English, the literal translation is: For man's wrath worketh not God's righteousness.

For the wrath of man. Wrath is a powerful passion, and works effectively in secular and political affairs; it is, however, alien to the Christian society, and to the kingdom of God. (1 Tim. 2:8.) It is closely related, as the etymology shows, to the other impulsive passions, and is treated as their representative. (3:13-4:17.)

The righteousness of God is that righteousness which pleases God, and which he requires. Compare Acts 4:19; Gal. 6:10. It is the opposite of the sin or iniquity which the unregenerate heart works. (Matt. 7:23; James 2:9.) Wrath Cannot be pleasing to God; for there is no passionate violence in his nature; his law is love, and his cause is hindered by an intemperate zeal. The warning of our text was specially needed by the Jews, who had a zeal for God, but not according to knowledge (Rom. 10:2), and who thought that they were serving God by violent outbursts against those whom they regarded as sinners and heretics. (John 16:2.) A similar thought occurs in Eccl. 7:9, "Be not hasty in thy spirit: for anger resteth in the bosom of fools." Our text is more specific than Matt. 5:22. No emphasis falls upon the word man, as if the inspired writer were here warning against a passion more intense and constant than that of the child, and more vehement and violent than that of the woman. The principle applies to all classes and cases. Luther: "Anger and punishment are not prohibited when God's command and the necessity of the case require; but wrath which springs from personal impulse and passion, and which is a brief madness." By a spirit so contrary to its own the cause of Religion cannot be promoted. On the contrary, only a temper serene under injury and submissive in affliction, as it is of divine origin, is fitted to receive and propagate the truth. See next verse.

I. Division, 21-2:26. The Godly in Trial and Temptation must be Swift to Hear.

1. The word must be received as the inner law. Ver. 21.

21. Wherefore lay apart (better, putting off, as a defiled garment) all filthiness. In this verse the exposition of the first division of the Epistle begins, the heed and honor to be accorded to the word. 'Wherefore' points back to the previous verse, and prepares for the injunction in regard to the manner of receiving the word. 'Filthiness' is the synonym of wickedness; the adjective is used in a similar figurative sense in Rev. 22:11: "He that is filthy let him be filthy still." It represents sin as the defilement of human nature, and hence embraces, not only immorality, but wrath also. (Acts 15:20; 1 Peter 3:21.)

And superfluity of naughtiness — that is, abundance or excess of maliciousness. The evil here condemned is that which is opposite to meekness, as the connection shows; it is the wickedness which finds expression and pleasure in injuries to others. (Eph.4:31. Col. 3:8: Titus 3:3.) It is the active hostility which disturbs Christian fellowship, and vitiates the inculcation of Christian truth. The evil which lurks within, and that which streams out into life, must be repressed and rejected, that there may be place and opportunity for the good to grow. (1 Peter 2:1; Eph. 4; 22, 23.) In meekness receive the engrafted (better, implanted) word. 'Meekness' is a spirit, gentle and kindly under provocation. It is, specially. Christian love and forbearance in reference to others, (1 Peter 3:15.) Those whom James addressed were not to hear the word that it might be used as a weapon of maliciousness, nor were they to indulge toward its unsparing teachers an angry stubbornness or impetuous opposition, which would effectually "bar the ear, the mind, the heart, the life against the truth." On the contrary, the word was to be received and taken to heart (Matt. 13:23), working deliverance from sin inwardly. The expression is paradoxical. They had already received' the word; they were to receive it again and again that their spiritual life might flourish. The word is the gospel, which is compared to seed. (1 Peter 1:23; Luke 8:4.)

Which is able to save your souls. Here is the ground of the exhortation. Heed and honor the word as the agency which God employs to save you. The gospel is "the power of God unto salvation unto every one that believeth." (Rom. 1:16; john 6:63, 68.) It conveys transcendent blessings to the soul. As those, therefore, who would enjoy the present supports and graces that it conveys, and the future blessedness that it pledges, you are required to submit your natures to its transforming influence. To give up our sins by a genuine repentance and to embrace the gospel with faith and docility is the only method by which the immortal soul can be saved; then the word becomes for us and in us "mighty through God."

2. The word must be heeded as the rule of life. Ver. 22-25.

22. That the word must be received as the rule of life is now shown in the paragraph. (Ver. 22-25.) Hence it must be not only obeyed (ver. 22-24), but pondered and persisted in. (Ver. 25.)

But be ye doers of the word. 'But' connects this verse with the previous one, and guards the reader against the supposition that a mere recognition of the truth of the gospel suffices for salvation. It is not necessarily implied that those to whom the injunction was addressed had not obeyed at all. Johnstone: "The believer should always be becoming in larger measure what he is already in some measure, wise, holy, and happy." The doers of the word are the observers of the gospel, those who recognize it as prescribing a line of conduct, and who obey its prescriptions as their law. (ver.25.) " Truth is for life. "

And not hearers only, deceiving your own selves. The passage is an allusion to the "Sermon on the Mount." (Matt. 7:24.) The Same thought occurs in Rom. 2:13. The use of this word 'hearers,' instead of 'readers,' refers us to an age when the gospel was known for the most part only through the communications of the living teacher. Those who satisfy themselves merely with an ineffective knowledge of the word, cheat or defraud themselves. The term rendered 'deceiving' meant originally, drawing false conclusions, but it came to suggest the idea of loss as well as of delusion. Compare the Septuagint, Gen. 31:7, 41. God's people are not actors, to whom a solemn but empty role of profession has been assigned, but factors sent out to traffic for him with heavenly graces and temporal things. (Adams, on 2 Peter p. 666. )

23. For. The statement made in verse 22 is now confirmed by a comparison. The mere hearer of the word is likened to one who idly beholds his image in a mirror. The mirrors used by the ancients were of polished metal. (Exod. 38:8; Job 37:18.) Usually the imperfect image they gave was employed to indicate our scanty knowledge of divine things, which we see as by means of a mirror "darkly," as in 1 Cor. 13:12, although glass may be here meant, or talc. But here the fact that the mirror does give an image, otherwise unseen, is made to illustrate the principle under consideration. It exhibits to the beholder his natural face, literally, the face of his birth, the face he was born with. This is distinguished from the real man — the moral physiognomy — the true portrait of the soul. The word of God can alone exhibit the man as he is, and reveal to him the disorders and defilements of unregenerate nature. (1 Cor. 14:24, 25.) And he who hears the word and is not a doer, simply looks into the mirror. That the observation is careless and hasty, although not indicated by the words, is implied in the figure and in the language of the next verse.

24. For introduces the explanation of the figure, which is given in the narrative form — "for he beheld himself and has gone away, and straightway he forgot what manner of man he was (in the mirror)." A common experience is represented (so also in ver. 11) as a single past event. The mere hearing of the word does not benefit the man any more than did his transient look into the mirror. (Matt. 7:24. seq.) The haste and carelessness with which he has turned to other matters is indicated, not only by straightway, but by the repetition of the conjunctions. The result is forgetful ness. (2 Peter 1;9.) The reflection of the mirror does not remove the stains and disorders it discloses; the revelations of the word are of no advantage unless they induce a spiritual change. They show to a man his moral condition, his want of conformity to the requirements of God, and being forgotten they leave him unreformed and unblest.

Note — Our translators decided wisely when they declined to transfer the Greek idiom in this passage into our language; indeed we cannot but admire their judgment in the translation of the aorist in almost every instance where it occurs in our Epistle. In twelve instances, where it has reference to historical events (2:21-25; 5:17, 18), they render it as the exact equivalent, of the historical perfect of the Latins. Thirteen times they render it by our perfect tense, with the auxiliary "have"; here the reference is to events occurring in indefinite past time. Usually the habitual actions of the parties addressed, or else the dealings of God with his people. (2:5, 6:5:3, 5, 11.) There is but one exception (5:10), where the historical event should have been given in the narrative form, "the prophets who spoke." In nine instances the aorist has been translated by the present, the reference being made, with one exception, to general facts; the assertions are valid for all times, and therefore also for the present. Compare the fading flower (1:11), the observer at the mirror (1:24), the social customs. (2:4 etc.) The text 4:5 is exceptional; here the perfect would have been more appropriate. Prof. Dill, of Howard College, has carefully grouped and illustrated these passages; but his essay upon the subject is too elaborate for reproduction here.

25. Here the figure is retained; but, in contrast with the neglectful hearer, who receives no benefit from the word, the hearer to whom it imparts a blessing is described. The one looks, the other gazes; the one continues, the other goes away; the one forgets, the other observes and does. The beginning of this verse adopts the narrative form of ver. 24.

Whoso looketh into gives a stronger idea than beholding; it implies that the beholder bends towards the object he regards with earnest scrutiny. Compare Coleridge "Aid to Refl." Aph. 23 n. Peter uses the same word to express the interest of angels in the work of redemption, and in allusion also to the Cherubim stooping over the mercy seat. (1 Peter 1:12.)

The perfect law of liberty. The gospel, as containing the rule of Christian life — the truth which as received into the heart makes the believer free (John 8:32.) from the bondage of ceremonies (Acts 15:10), and from the despotism of the passions. The inspired writer doubtless has in view the most debasing and miserable of servitudes. (Jahn's "Archeology" §172.) "The code of ethics which had been proclaimed by Christ, and of which the Sermon on the Mount remains as the great pattern and example." (Plumptre.) This new law was 'perfect' because it was spiritual. And it was a 'law of liberty' because it transformed the nature, brought it under the influence of elevating and commanding motives, and thus produced an unconstrained and joyful obedience to God. (Rom. 8:2.) The sense of spiritual liberty is a holy impulse to serve God. Even under the Old Dispensation, those who entered into the deeper spirit of the law experienced its sweetness, (Ps. 19:8-11.) In every age —

He is the freeman whom the truth makes free.
And all are slaves beside.

And continueth therein. This does not express the idea of James. 'Therein' should be stricken out. The idea is that the beholder continues looking into the law, so as to comprehend it and be prepared to carry out its prescriptions. The hearer must attend to and utilize the discoveries of the law, as one lingers at the mirror and attentively scrutinizes its reflections, so that the person may be improved and adorned.

He being not a forgetful hearer. 'A forgetful hearer,' is, literally, hearer of forgetfulness, the genitive of the noun expressing quality, being used in the place of the adjective. Thus, in Luke 16:8, "Steward of injustice" signifies "unjust steward." The same form of expression appears in chapter 2:4, "judges of evil thoughts," for "evil-thinking judges."

But a doer of the work. 'The' should be omitted. ' A doer of work ' is an emphatic expression, indicating the necessary effect of the law upon one who attends to it; then it cannot but awaken the pious activity.

This man is also emphatic; certainly he, and only he, will enjoy the liberty and probity which the law enjoins and confers.

Shall be blessed in his deed. There is doubtless here a reference to the beatitudes of the Sermon on the Mount, (Matt. 5:3-11), which Jesus not only promised, but experienced. (John 4:34.) The blessing connected with a life of pious conduct is real, and abiding; it goes out into a future that has no bounds.

In his deed (or, works, the singular being used for the plural), not by it. Salvation by works is not implied, but the correspondence and inseparableness of obedience and salvation. [It would, I think, be more correct to translate the clause, "shall be blessed in his doing.'' The doer of Christian work finds a blessedness which he does not consciously seek, in doing this work. "It is more blessed to give than to receive." (Acts20:35.) In like manner every act of service to the Lord is in deepest harmony with the spiritual constitution of man, and brings into his soul true peace. — A. H.]

3. The speech must be regulated by the word. Ver. 26.

26. Having insisted upon the authority of the word as the rule of life, James proceeds to show that the speech must be regulated and guided by it. If any man among you seem to be religious. 'Among you' should be omitted. The meaning of religions can scarcely be expressed, except by a paraphrase. It relates not to the essence of religion, but to its external service; not to piety, but to worship (so in the Syriac) — a sense in which the adjective is still used in the unreformed countries of Europe. The member of a monastic order, whose life is largely devoted to acts of worship, is called a " religious." The text may be rendered: If any one think himself to be a worshipper, not bridling his tongue, but deceiving his own heart, this man's worship is vain. Johnstone translates religious by "observants of religious service," and religion by "religious service." 'Seem,' imagine himself, implies that the opinion is false, (Matt. 6:7; 1 Cor. 3:18.) Among the Jews, religion largely consisted in external services; and it was natural that one who diligently devoted himself to their performance should regard himself as peculiarly acceptable to God. To this Paul referred (Acts 26:5), where the same word is used for ' religion' as in this verse.

And bridleth not his tongue — does not hold his tongue in check. An apt figure, which James repeats (3:2, 3), and which is common in the Greek poets. The importance of the subject leads him to discuss it more at large (3:1-12), and again in the conclusion of his Epistle. (5:12-18.) But the immediate reference here is not to the number and enormity of the sins of the tongue, but to the presumed religious use of that member. James is rebuking those whose zeal exhausts itself in intemperate speech for what they regard as the truth and cause of God, and who suppose that this is true religious service.

But deceiveth his own heart. The condemnation already implied in the previous clause is now asserted. The term is more general and stronger than that in ver. 22. A licentious and intemperate tongue cannot perform even a sincere service to God. The thought is brought out more distinctly in the characterization of such service — it is 'vain,' it is not only fruitless, but unsubstantial. Compare 1:20. Like James, the Jewish philosopher, Philo, condemned those who practiced a ritual religion (same word as in our text) instead of holiness.

4. The social intercourse must be regulated by the word. 1:27-2:13.

a. In society, the gospel enjoins a ritual service of charity.

27. Now, to the unacceptable religious service of the unbridled tongue (ver. 26) is opposed pure religion (worship) and undefiled before God. 'Pure' and 'undefiled' have kindred meanings which it is not easy to distinguish. Yet, from their connection with the appositives, to visit the afflicted and to keep aloof from a polluting world, we agree with Bengel in referring the first to the inmost principle of religious service, self-forgetful and self-sacrificing love; and the second to our relations with the external world. The being whom we adore is a Holy God. He is the Father in whom the fatherless findeth mercy. (Ps. 68:3) And we serve him acceptably when we cultivate a spirit like his own. The general thought of the text has been finely expressed by Coleridge ("Aids to Ref. Aph.," 23): "The outward service of ancient religion, the rites, ceremonies, and ceremonial vestments of the old law, had morality for their substance. They were the letter, of which morality was the spirit; the enigma, of which morality was the meaning. But morality itself is the service and ceremonial of the Christian religion. The scheme of grace and truth that became, through Jesus Christ, the faith that looks down into the perfect law of liberty, has light for its garment; its very robe is righteousness.''

Is this, to visit the fatherless and widows in their affliction. 'This,' preceding the (Greek) infinitives, gives emphasis. To exercise pitiful and helpful love to the needy is to render acceptable worship to God. 'To visit' (the species for the genus) is to seek out, in order to relieve, to care and provide for, as God visits his people. Luke 7:19. Compare Matt. 25:36, 43; Jer. 23:2. ' Fatherless and widows' (by synecdoche of part for the whole), stand for all the afflicted and uncared for whom it may be in our power to relieve. These two classes are the types of earth's sufferers. (Job 29:12.) The church to which James belonged specially cared for them. (Acts 9:39.) Paul demanded, in his Epistle to Timothy, that widows should not be neglected. (1 Tim. 5:3,9.)

And to keep himself (one's self) unspotted from the world. 'And,' preceding this second infinitive clause, is not in the original. Its omission makes the sentence more impressive. The course commended is, to guard one's self from the world, so as not to be contaminated by it. Compare Matt. 16: 12. The world is not only "the mass of unrenewed humanity," which is separated from God, and is under the control of Satan (iJoha5: 19), and subject to secuhir interests and carnal passions, but whatever circumstances and objects inflame the lusts of nature. Believers must come in contact with the world ; but, unlike the Pharisees, who sought to guard hand or skirt from what was ceremonially unclean, they were commanded to guard their minds and hearts from its conaminating influence. What need there was of vigilance (1 Tim. 5:22) and prayer (John 17:15) against this danger, Tholuck has shown in his essay on "The "Nature and Moral Influence of Heathenism." Translated by Prof. Emerson in "Biblical Repository" 1832, Nos. v., VI., VII. A more terrible indictment was never written, nor a more fearful warning. A similar injunction to that in the last clause of our text was given by .James in the letter sent by the .Jerusalem Conference to the Gentile churches. (Acts 15:20-29.) What was needed was not the external ablutions punctiliously observed by so many, but the internal purity of which those rites were the sign. Clemens ("Hom." xi. 28) says: "The essential thing in worship is to be pure."

Section continued in Chapter 2