King James Version
James 1
27 verses with commentary
Greeting
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
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KJV Study Commentary
<strong>James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.</strong> This opening verse establishes the author's identity and audience with profound theological significance. The Greek word <em>doulos</em> (δοῦλος, "servant") literally means "bond-slave," denoting complete ownership and submission to a master. James identifies himself no...
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(1) **James, a servant** (or *slave, *or *bond-servant*) ***of*** **God and of the Lord Jesus Christ.**—Bound to Him, *i.e., *in devotion and love. In like manner, St. Paul (Romans 1:1, *et seq.*)*, *St. Peter (2Peter 1:1), and St. Jude brother of James (James 1:1), begin their Letters. The writer of this has been identified (see *Introduction, ante, *p. 352) with James the Just, first bishop of J...
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**7. in the days of his flesh--**(He 2:14; 10:20). He 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters.
**when he had offered--**rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be co...
Read full commentary →Testing and Temptation
My brethren, count it all joy when ye fall into divers temptations; temptations: or, trials
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<strong>My brethren, count it all joy when ye fall into divers temptations.</strong> This startling command introduces one of Scripture's most counterintuitive principles: joy in trials. The Greek verb <em>hēgēsasthe</em> (ἡγήσασθε, "count" or "consider") is an imperative denoting deliberate rational judgment, not mere emotion. James commands believers to make a conscious choice to regard trials a...
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(2-27) Immediately after the salutation, and with more or less a play upon the word which we translate “greeting” (“rejoice,” James 1:1; “count it all joy,” James 1:2) there follow appeals on behalf of patience, endurance. and meekness.
(2) **Count it all joy when ye fall into divers temptations.**—Better, *Account it all joy whenever ye fall into divers temptations*—*i.e., trials;* but even with ...
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8. Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father, Mt 26:39), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to q...
Read full commentary →Knowing this, that the trying of your faith worketh patience.
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<strong>Knowing this, that the trying of your faith worketh patience.</strong> The participle <em>ginōskontes</em> (γινώσκοντες) calls believers to experiential knowledge, not mere theory: we must continually perceive that the testing <em>dokimion</em> (δοκίμιον) of faith exposes and purifies what is genuine. James links faith (<em>pistis</em>, πίστις) to endurance (<em>hypomonē</em>, ὑπομονή) to ...
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(3) **Knowing this, that the trying of your faith worketh patience.**—And this verse confirms our view of the preceding one; the habit of patience is to be the blessed result of all the weary effort under God’s probation. James the Wise had learned it long and painfully, and he returns to his exhortation of it again, especially in James 5:7-11 (which see).
Jamieson-Fausset-Brown Bible Commentary
**9. made perfect--**completed, brought to His goal of learning and suffering through death (He 2:10) [Alford], namely, at His glorious resurrection and ascension.
**author--**Greek, "cause."
**eternal salvation--**obtained for us in the short "days of Jesus' flesh" (He 5:7; compare He 5:6, "for ever," Is 45:17).
**unto all ... that obey him--**As Christ obeyed the Father, so must we obey Hi...
Read full commentary →But let patience have her perfect work, that ye may be perfect and entire, wanting nothing .
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<strong>But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.</strong> James exhorts believers to let endurance have her perfect work—the adjective <em>teleion</em> (τέλειον) means mature or complete, not sinless perfection. The command "let" (<em>echētō</em>, ἐχέτω) stresses submission: do not abort the sanctifying process prematurely. When <em>hypomonē</em> ...
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(4) **Let patience have her perfect work.**—Do not think the grace will come to its full beauty in an hour. Emotion and sentiment may have their place in the beginning of a Christian career, but the end thereof is not yet. Until the soul be quite unmoved by any attack of Satan, the work cannot be deemed “perfect.” The doctrine is not mere quietism, much less one of apathy, but rather this, that th...
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10. Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect" (He 5:9). He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.
If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
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<strong>If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.</strong> The verb "lack" (<em>leipetai</em>, λείπεται) links back to verse 4, showing that wisdom is the chief deficit trials expose. James calls believers to "ask" (<em>aiteitō</em>, αἰτείτω) in the present imperative, persevering in request, confident that God g...
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(5) **If any of you lack wisdom.**—The Apostle passes on to the thought of heavenly wisdom; not the knowledge of the deep things of God, but that which is able to make us wise unto our latter end (Proverbs 19:20). Few may be able, save in self-conceit, to say with Isaiah (Isaiah 50:4), “The Lord God hath given me the tongue of the learned;” and, on the other hand, the wisest and most gifted of men...
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11. Here he digresses to complain of the low spiritual attainments of the Palestinian Christians and to warn them of the danger of falling from light once enjoyed; at the same time encouraging them by God's faithfulness to persevere. At He 6:20 he resumes the comparison of Christ to Melchisedec.
**hard to be uttered--**rather as Greek, "hard of interpretation to speak." Hard for me to state inte...
Read full commentary →But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
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<strong>But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.</strong> Faith (<em>pistis</em>, πίστις) is the channel for wisdom; James demands asking without "wavering" (<em>diakrinomenos</em>, διακρινόμενος), a participle describing divided judgment. The image of a wave (<em>kludōn</em>, κλύδων) driven and tossed depicts spiri...
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(6) **But let him ask in faith, nothing wavering.**—Surely this verse alone would redeem the Apostle from the charge of slighting the claims of faith. It is here put in the very forefront of necessity; without it all prayer is useless. And mark the addition—
**Nothing wavering.**—Or, *doubting nothing*: reechoing the words of our Saviour to the wondering disciples, as they gazed at the withered fi...
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**12. for the time--**considering the long time that you have been Christians. Therefore this Epistle was not one of those written early.
**which be the first principles--**Greek, "the rudiments of the beginning of." A Pauline phrase (see on Ga 4:3; Ga 4:9). Ye need not only to be taught the first elements, but also "which they be." They are therefore enumerated He 6:1, 2 [Bengel]. Alford transl...
Read full commentary →For let not that man think that he shall receive any thing of the Lord.
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<strong>For let not that man think that he shall receive any thing of the Lord.</strong> James issues a sober warning: the doubting person should not "think" (<em>oiesthō</em>, οἰέσθω) he will receive anything. The verb carries the idea of a fanciful assumption—wishful thinking disconnected from covenant loyalty. To "receive" (<em>lēmpsetai</em>, λήμψεται) is not to earn but to welcome God's gifts...
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(7) Once more the Apostle warns the doubtful, holding out no hope of help until the wavering mind be fixed on God.
Jamieson-Fausset-Brown Bible Commentary
**13. useth--**Greek, "partaketh," that is, taketh as his portion. Even strong men partake of milk, but do not make milk their chief, much less their sole, diet.
**the word of righteousness--**the Gospel wherein "the righteousness of God is revealed from faith to faith" (Ro 1:17), and which is called "the ministration of righteousness" (2Co 3:9). This includes the doctrine of justification and s...
Read full commentary →A double minded man is unstable in all his ways.
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<strong>A double minded man is unstable in all his ways.</strong> The descriptor "double minded" translates <em>dipsychos</em> (δίψυχος), literally "two-souled," portraying a divided interior life. Such a person is "unstable" (<em>akatastatos</em>, ἀκατάστατος) in all ways, tottering like a trembling table. James traces gossip, favoritism, and worldliness back to inner duplicity that refuses singl...
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(8) The eighth verse had better be joined with the seventh, and punctuated thus:—*Let not that man think he shall receive anything of the Lord:*—*double minded, unstable in all his ways.* The reason why he can obtain nothing is because he is a man of two minds, and by consequence uncertain in his ways. The words, apparently are those of a proverb. It is useless to have, as it were, two hearts, one...
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**14. strong meat--**"solid food."
**them ... of full age--**literally, "perfect": akin to "perfection" (He 6:1).
**by reason of use--**Greek, "habit."
**senses--**organs of sense.
**exercised--**similarly connected with "righteousness" in He 12:11.
**to discern both good and evil--**as a child no longer an infant (Is 7:16): so able to distinguish between sound and unsound doctrine. The ...
Read full commentary →Let the brother of low degree rejoice in that he is exalted: rejoice: or, glory rejoice: or, glory
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<strong>Let the brother of low degree rejoice in that he is exalted:</strong> The "brother of low degree" (<em>adelphos ho tapeinos</em>, ἀδελφὸς ὁ ταπεινός) is commanded to "rejoice" (<em>kauchasthō</em>, καυχάσθω) in exaltation. James transforms boasting into gospel celebration: the humble believer is lifted by union with Christ, seated in heavenly places (Ephesians 2:6). The paradox underscores...
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(9-11) Lowly-mindedness is the subject of the next paragraph. There is wide misapprehension of our state of trial: the poor and humble are apt to forget the honour thus vouchsafed to them, worthier in truth than the wealth of this world, which quickly fades away; and the rich and noble are often unmindful of the true source of their dignity, and that “unto whomsoever much is given, of him shall be...
Read full commentary →But the rich, in that he is made low: because as the flower of the grass he shall pass away.
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<strong>But the rich, in that he is made low: because as the flower of the grass he shall pass away.</strong> The rich believer is likewise to boast in being "made low" (<em>tapeinōsis</em>, ταπείνωσις), for temporal wealth is ephemeral like grass. James invokes Isaiah 40 to show that riches wither under the burning heat (<em>kausōn</em>, καύσων). The imagery reinforces Jesus' warning that worldly...
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(10) **But the rich, in that he is made low** (or, better, *in his humiliation*)*.*—And, on the other hand, let a change of state be a cause of joy to the rich man, hard though the effort thereto must confessedly be.
There is an antithesis between his *humiliation* and the *humility* of “the brother of low degree:” “God putteth down one, and setteth up another” (Psalm 75:7). Such seems to be the p...
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CHAPTER 6 He 6:1-14. Warning against Retrograding, Which Soon Leads to Apostasy; Encouragement to Steadfastness from God's Faithfulness to His Word and Oath.
**1. Therefore--**Wherefore: seeing that ye ought not now to be still "babes" (He 5:11-14).
**leaving--**getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be alway...
Read full commentary →For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.
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<strong>For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.</strong> James paints a vivid picture: the sun rising with burning heat (<em>kausōn</em>, καύσων) scorches grass until its beauty (<em>euprepeia</em>, εὐπρέπεια) perishes. Wealth fades...
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(11) **For the sun is no sooner risen . . .**—Translate, *the sun arose with the burning heat, and dried up the grass; and the flower thereof fell away, and the grace of its fashion perished.* The grace, the loveliness, the delicacy of its form and feature—literally, *of its face*—withered and died away. Often must the Apostle have seen such an effect of the fiery-Eastern sun, scorching with its p...
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**2. the doctrine of baptisms--**paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (He 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and t...
Read full commentary →Blessed is the man that endureth temptation: for when he is tried , he shall receive the crown of life, which the Lord hath promised to them that love him.
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<strong>Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.</strong> Blessed (<em>makarios</em>, μακάριος) is the one who endures (<em>hypomenei</em>, ὑπομένει) trial. The crown (<em>stephanos</em>, στέφανος) of life recalls athletic wreaths and royal honors, symbolizing eschatological reward pro...
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(12-18) The Apostle returns to the consideration of the afflicted Christian. Such a one has a blessedness, greater infinitely than any earthly happiness, already in possession, and the promise of a future beyond all comparison.
It may be well to point out in this place that the idea of blessedness with regard to man is conveyed to us in the New Testament by a different word from that which express...
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**3. will we do--**So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."
**if God permit--**For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure" (Php 2:13). The "for" in He 6:4 refers to this: I say, if God permit, for there are cases where God ...
Read full commentary →Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: evil: or, evils
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<strong>Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:</strong> James distinguishes trials from temptations to sin. God cannot be tempted (<em>apeirastos</em>, ἀπείραστος) by evil nor does He tempt (<em>peirazei</em>, πειράζει) anyone. The same Greek root <em>peirasmos</em> describes external testing, but James insists God ...
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(13) **Let no man say when he is tempted, I am tempted of God.**—Far be it from the true Christian either to give way to sin “that grace may abound” (Romans 6:1), or to suppose for one moment that God, and therefore power invincible, is drawing him from righteousness. Almost every reflection upon the nature of sin leads up to an inquiry as to its cause; and the enigma will hardly be solved in this...
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4. We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.
**for those--**"in the case of those."
**once enlightened--**once for all illuminated by the word of God taught in connection with "baptism" (to which, in He 6:2, as once for all done," once enlightened" here answers); compare Ep 5:26. This pass...
Read full commentary →But every man is tempted, when he is drawn away of his own lust, and enticed.
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<strong>But every man is tempted, when he is drawn away of his own lust, and enticed.</strong> Each person is tempted when drawn away (<em>exelkomenos</em>, ἐξελκόμενος) and enticed (<em>deleazomenos</em>, δελεαζόμενος) by his own desire (<em>epithymia</em>, ἐπιθυμία). James uses fishing and hunting imagery—bait lures prey outward. The battlefield is internal; sinful cravings hook the heart before...
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(14) So far the inspired Apostle has spoken of the outward part of temptation; now he lays bare the inner—for we suffer the two-fold evil. From without come the whispers of Satan, by himself or his legionaries, skilled in all that may entice and delude the unwary soul. And if the doctrine be true that to every one a guardian angel is appointed, so also would seem to be the opposite idea, that each...
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**5. tasted the good word of God--**distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the he...
Read full commentary →Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
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<strong>Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.</strong> James traces the lifecycle of sin: desire conceives (<em>syllabousa</em>, συλλαβοῦσα), gives birth to sin (<em>hamartian</em>, ἁμαρτίαν), and sin when mature (<em>apoteleisthēsa</em>, ἀποτελεσθεῖσα) brings forth death (<em>thanaton</em>, θάνατον). The reproductive metaphor sho...
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(15) **Then when lust have conceived. . . .**—Then come the downward steps of ruin—Lust, having conceived, bringeth forth sin; and sin, when it is finished, bringeth forth death. The image well depicts the repellent subject. The small beginning, from some vain delight or worldly lust and pleasure; next from the vile embrace, as of an harlot—sin, growing in all its rank luxuriance, until it bear an...
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**6. If--**Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Ga 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (He...
Read full commentary →Do not err, my beloved brethren.
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<strong>Do not err, my beloved brethren.</strong> James pleads, "Do not err" (<em>planasthe</em>, πλανᾶσθε)—do not be led astray regarding God's character. The imperative warns against theological drift that attributes evil to God or treats Him as stingy. Remembering God's goodness anchors the soul amid trials.<br><br>The reformed emphasis on God's immutability and benevolence fuels perseverance: ...
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(16) **Do not err, my beloved brethren.**—Thus far James the Wise has declared what God is not, what qualities are alien to Him; but this is only a negative aspect of the truth, and he now would show the positive—namely, that God is the Author of all and every good. And this lesson he introduces with a caution to his *brethren beloved, not to err.* He is most earnest and emphatic. “Be not *ye* dec...
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**7. the earth--**rather as Greek (no article), "land."
**which drinketh in--**Greek, "which has drunk in"; not merely receiving it on the surface. Answering to those who have enjoyed the privilege of Christian experiences, being in some sense renewed by the Holy Ghost; true alike of those who persevere and those who "fall away."
**the rain that cometh oft upon it--**not merely failing over it...
Read full commentary →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.
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<strong>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.</strong> Every good gift (<em>pasa dosis</em>, πᾶσα δόσις) and perfect gift (<em>dōrēma</em>, δώρημα) descends from the Father of lights, with whom there is "no variableness" (<em>parallagē</em>, παραλλαγή) nor "shadow of turning" (<em>tr...
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(17) **Every good gift and every perfect gift is from above.**—This beautiful sentence, more musical still in the Greek, is thought to be the fragment of some Christian hymn. Two words are translated by our one “gift”; the first is rather the act of giving, the second the gift itself, and the effect of both together is a climax to the statement of God’s benevolence. The difference between the two ...
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**8. that which--**rather as Greek (no article), "But if it (the 'land,' He 6:7) bear"; not so favorable a word as "bringeth forth," He 6:7, said of the good soil.
**briers--**Greek, "thistles."
**rejected--**after having been tested; so the Greek implies. Reprobate ... rejected by the Lord.
**nigh unto cursing--**on the verge of being given up to its own barrenness by the just curse of God....
Read full commentary →Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
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<strong>Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.</strong> Of His own will (<em>boulētheis</em>, βουληθεὶς) He begat us (<em>apekyēsen</em>, ἀπεκύησεν) by the word of truth (<em>logō alētheias</em>, λόγῳ ἀληθείας), that we should be a kind of firstfruits (<em>aparchēn</em>, ἀπαρχήν) of His creatures. Regeneration is sovereign grac...
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(18) **Of his own will begat** **he us with the word of truth.**—There is a greater witness to God’s goodness than that which is written upon the dome of heaven, even the regeneration of man. As the old creation was “by the Word” (John 1:3; John 1:10, *et seq.*)*, *the new is by Him also, the Logos, the Word of Truth, and that by means of His everlasting gospel, delivered in the power of the Holy ...
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**9. beloved--**appositely here introduced; LOVE to you prompts me in the strong warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate better things of you; Greek "the things which are better"; that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithfulness (He 6:10).
**we are per...
Read full commentary →Hearing and Doing the Word
Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
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<strong>Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:</strong> James commands beloved brothers to be "swift to hear" (<em>tachys eis to akousai</em>, ταχύς εἰς τὸ ἀκοῦσαι), "slow to speak" (<em>bradys</em>, βραδύς), and "slow to wrath" (<em>orgē</em>, ὀργή). The order matters: receptive listening precedes restrained speech and controlled anger. The G...
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(19) We come now to the third subdivision of the chapter. By reason of the Divine benevolence, the Apostle urges his readers—(1) to meekness, (2) self-knowledge, (3) practical religion.
**Wherefore, my beloved brethen.**—There appears to be some small error in the MSS. here, but the alteration is only just worth mentioning: *ye know my brethren beloved, *seems the correct version, the very abruptn...
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**10. not unrighteous--**not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted ...
Read full commentary →For the wrath of man worketh not the righteousness of God.
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<strong>For the wrath of man worketh not the righteousness of God.</strong> Human wrath (<em>orgē anthrōpou</em>, ὀργὴ ἀνθρώπου) does not produce God's righteousness (<em>dikaiosynēn</em>, δικαιοσύνην). Anger might feel righteous, but James states bluntly that it fails to accomplish covenant justice. Only Spirit-produced righteousness—fruit of peace, mercy, and impartiality—expresses God's charact...
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(20) **For the wrath of** **man worketh not the righteousness of God.**—Sarcastically rings the context. Perhaps there is still a sharper point to the satire: the wrath of man does not work God’s righteousness “to the full.” The warning may well be sounded in the ears of Christians still, who are not less apt than Jonah of old to say quickly and in self-excuse, “I do well to be angry” (Jonah 4:9)....
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**11. And--**Greek, "But."
**desire--**Greek, "earnestly desire." The language of fatherly affection, rather than command.
**every one of you--**implying that all in the Palestinian churches had not shown the same diligence as some of those whom he praises in He 6:10. "He cares alike for great and small, and overlooks none." "Every one of them," even those diligent in acts of LOVE (He 6:10), n...
Read full commentary →Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
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KJV Study Commentary
<strong>Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.</strong> James commands believers to lay aside (<em>apothemenoi</em>, ἀποθέμενοι) all filthiness (<em>rhyparian</em>, ῥυπαρίαν) and the superfluity of naughtiness (<em>perisseian kakias</em>, περισσείαν κακίας), receiving with meekness (<em>prau...
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(21) **Wherefore lay apart all filthiness and superfluity of naughtiness.**—So Peter (1Peter 3:21) speaks of “the filth of the flesh.” But the defilement here referred to seems general and not special, common, that is, to the whole natural man. The superabundance—the overgrowth—of evil will occupy the heart, if care be not taken to root it out; and, like the thorns in the parable of the sower (Mat...
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**12. be not--**Greek, "become not." In He 5:11, he said, "Ye have become dull (Greek, 'slothful') of hearing"; here he warns them not to become "slothful absolutely," namely, also in mind and deed. He will not become slothful who keeps always the end in view; hope is the means of ensuring this.
**followers--**Greek, "imitators"; so in Ep 5:1, Greek; 1Co 11:1.
**patience--**Greek, "long-suffer...
Read full commentary →But be ye doers of the word, and not hearers only, deceiving your own selves.
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KJV Study Commentary
<strong>But be ye doers of the word, and not hearers only, deceiving your own selves.</strong> James insists: become (<em>ginesthe</em>, γίνεσθε) doers (<em>poiētai</em>, ποιηταί) of the Word, not hearers (<em>akroatai</em>, ἀκροαταί) only, deceiving (<em>paralogizomenoi</em>, παραλογιζόμενοι) yourselves. Mere listening breeds self-delusion; obedience demonstrates genuine faith. The reflexive dece...
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(22) **Doers of the word.**—Acting up to the full of their knowledge, whether gained by the spoken or the written Word of God. There is a force in the original sentence, which our own language cannot supply. The term “deceiving” is the contrary of that rendered “word,” and means its corruption; the Word which is the source of knowledge and life may be so handled as to cause error and death. No acq...
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**13. For--**confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath ...
Read full commentary →For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
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KJV Study Commentary
<strong>For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:</strong> The hearer-only is likened to a man observing (<em>katanoounti</em>, κατανοοῦντι) his natural face in a mirror. Mirrors in antiquity were polished metal, requiring careful attention. James shows that Scripture reveals identity, yet a mere glance accomplishes nothing.<br...
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(23) **He is like unto a man beholding his natural face in a glass.**—The Apostle points grimly to an example of this self-deception. *He* (literally, *this*)* is like unto a man beholding his natural face in a mirror.* Not a “glass,” but a mirror of polished steel, such as are still used in the East. “His natural face,” or *the face of his birth*—the real appearance, that is, which the reflection...
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**14. multiplying ... multiply--**Hebraism for superabundantly multiply.
**thee--**The increase of Abraham's seed is virtually an increase of himself. The argument here refers to Abraham himself as an example; therefore Paul quotes Ge 22:17, "thee," instead of "thy seed."
For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
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KJV Study Commentary
<strong>For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.</strong> This person beholds himself, departs, and immediately forgets what manner of man he was. The verbs—beheld (<em>katenoēsen</em>, κατενόησεν), went away (<em>apelthen</em>, ἀπῆλθεν), forgot (<em>epelatheto</em>, ἐπελάθετο)—depict culpable negligence. Forgetfulness is moral, not mental;...
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(24) **For he beholdeth himself . . .**—Better, *for he beheld himself and went his way, and straightway forgot what he was.* Like the simile in James 1:11, this is described as an actual occurrence, seen and noted by the writer. There is a recognition of the well-known face, followed by instant and complete forgetfulness; and thus is it often with the mirror of the soul. In some striking sermon o...
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**15. so--**thus relying on the promise.
But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. deed: or, doing
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KJV Study Commentary
<strong>But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.</strong> The blessed hearer looks intently (<em>parakypsas</em>, παρακύψας) into the perfect law of liberty (<em>nomon teleion ton tēs eleutherias</em>, νόμον τέλειον τὸν τῆς ἐλευθερίας), continues in it, and becomes a do...
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(25) **But whoso looketh . . .**—Translate, *But he who looked into the perfect law of liberty and continued therein.* The past tense is still kept to enforce the figure of the preceding verse. The earnest student of the Scriptures stoops down in humility of body and mind to learn what the will of their Author may be. He reads, as it were, upon his knees; and if he finds therein a law, it is one o...
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**16. for confirmation--**not to be joined, as English Version, to "an oath"; but to "an end" [Alford]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction (so the Greek is translated, He 12:3), or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) th...
Read full commentary →If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
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KJV Study Commentary
<strong>If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.</strong> One who thinks himself religious (<em>thrēskos</em>, θρῆσκος) yet does not bridle (<em>chalinagōgō</em>, χαλιναγωγῶ) his tongue deceives (<em>apatōn</em>, ἀπατῶν) his heart; such religion is vain (<em>mataios</em>, μάταιος). James connects speech with a...
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(26) But St. James has thus far dilated only on the first part of his advice in James 1:19, “Let every man be swift to hear”; now he must enforce the remaining clause, “slow to speak.”
**If any man among you seem to be religious . . .**—Better, *If any one imagine himself to be religious, not bridling his tongue, but deceiving his own heart, this man’s religion is vain.* The sense of the Greek is ...
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**17. Wherein--**that is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things" (He 6:18).
**willing ... counsel--**Greek, "willing ... will"; words akin. Expressing the utmost benignity [Bengel].
**more abundantly--**than had He not sworn. His word would have been amply enough; but, to ma...
Read full commentary →Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
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KJV Study Commentary
<strong>Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.</strong> Pure (<em>kathara</em>, καθαρά) and undefiled (<em>amiantos</em>, ἀμίαντος) religion (<em>thrēskeia</em>, θρησκεία) before God the Father is this: visit (<em>episkeptesthai</em>, ἐπισκέπτεσθαι) orphans (<em>orphanos</e...
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(27) **Pure religion . . .**—It will be observed that by religion here is meant religious service. No one word can express this obvious interpretation of the original, taken as it must be in completion of the verse before; and certainly “religion” in its ordinary sense will not convey the right idea. Real worship, we may say, pure and undefiled, beheld and acknowledged as such in the presence of G...
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**18. immutable--**Translate, as in He 6:17, "unchangeable."
**impossible ... to lie--**"ever to lie"; this is the force of the Greek aorist [Alford]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.
**consolation--**under doubts and fears, and so "encouragement," literally, "exhortation."
**fled for refuge--**as if from a shipwreck; or, as one fl...
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