Jam 1:1-15 | Barnes | STEP | Note: Due to limited space see the Introduction to the General Epistles at See the Introduction to James at See 2nd Part of Introduction to James at ---------------------------------------------------------------------- THE GENERAL EPISTLE OF JAMES CHAPTER ONE ANALYSIS OF THE CHAPTER. This chapter seems to comprise two general classes of subjects; the statement in regard to the first of which is complete, but the second is only commenced in this chapter, and is continued in the second. The first is the general subject of temptation and trial, ( ;) the second is the nature of true religion:--the statement that all true religion has its origin in God, the source of purity and truth, and that it requires us to be docile and meek; to be doers of the word; to bridle the tongue, and to be the friends of the fatherless and the widow, . I. The general subject of temptation or trial, . It is evident that those to whom the epistle was directed were, at that time, suffering in some form, or that they were called to pass through temptations, and that they needed counsel and support. They were in danger of sinking in despondency; of murmuring and complaining, and of charging God as the author of temptation and of sin. This part of the chapter comprises the following topics: (1.) The salutation, . (2.) The subject of temptations or trials. They were to regard it, not as a subject of sorrow, but of gladness and joy, that they were called to pass through trials; for, if borne in a proper manner, they would produce the grace of patience--and this was to be regarded as an object worth being secured, even by much suffering, . (3.) If in their trials they felt that they had lacked the wisdom which they needed to enable them to bear them in a proper manner, they had the privilege of looking to God, and seeking it at his hand. This was a privilege conceded to all; and if it were asked in faith, without any wavering, it would certainly be granted, . (4.) The importance and value of stability, especially in trials; of being firm in principle, and of having one single great aim in life. A man who wavered in his faith would waver in everything, . (5.) An encouragement to those who, in the trials which they experienced, passed through rapid changes of circumstances. Whatever those changes were, they were to rejoice in them as ordered by the Lord. They were to remember the essential instability of all earthly things. The rich especially, who were most disposed to murmur and complain when their circumstances were changed, were to remember how the burning heat blasts the beauty of the flower, and that in like manner all worldly splendour must fade away, . (6.) Every man is blessed who endures trials in a proper manner, for such an endurance of trial will be connected with a rich reward --the crown of life, . (7.) In their trials, however; in the allurements to sin which might be set before them; in the temptations to apostatize, or to do anything wrong, which might be connected with their suffering condition, they were to be careful never to charge temptation, as such, on God . They were never to allow their minds to feel for a moment that he allured them to sin, or placed an inducement of any kind before them to do wrong. Everything of that kind, every disposition to commit sin, originated in their own hearts, and they should never allow themselves to charge it on God, . II. The nature of true religion, . (1.) It has its origin in God, the source of every good gift, the Father of lights, who has of his own will begotten us again, that he might raise us to an exalted rank among his creatures. God, there- fore, should be regarded not as the author of sin, but as the source of all the good that is in us, . (2.) Religion requires us to be meek and docile; to lay aside all disposition to dictate or prescribe, all irritability against the truth, and all corruption of heart, and to receive meekly the ingrafted word, . (3.) Religion requires us to be doers of the word, and not hearers only, . (4.) Religion requires us to bridle the tongue, to set a special guard on our words, . (5.) Religion requires us to be the friends of the fatherless and the widow, and to keep ourselves unspotted from the world, . Verse 1. James, a servant of God . On the meaning of the word servant in this connexion, . . It is remarkable that James does not call himself an apostle ; but this does not prove that the writer of the epistle was not an apostle, for the same omission occurs in the epistle of John, and in the epistle of Paul to the Philippians, to the Thessalonians, and to Philemon. It is remarkable, also, considering the relation which James is supposed to have borne to the Lord Jesus as his "brother," ( ; Intro. & 1,) that he did not refer to that as constituting a ground of claim to his right to address others; but this is only one instance out of many, in the New Testament, in which it is regarded as a higher honour to be the "servant of God," and to belong to his family, than to sustain any relations of blood or kindred. Compare . It may be observed also, (compare the Intro. 1,) that this term is one which was peculiarly appropriate to James, as a man eminent for his integrity. His claim to respect and deference was not primarily founded on any relationship which he sustained many honour of birth or blood, or even any external office--but on the fact that he was a " servant of God ." And of the Lord Jesus Christ . The "servant of the Lord Jesus" is an appellation which is often given to Christians, and particularly to the ministers of religion. They are his servants, not in the sense that they are slaves , but in the sense that they voluntarily obey his will, and labour for him, and not for themselves. To the twelve tribes which are scattered abroad . Gr., "The twelve tribes which are in the dispersion ," or of the dispersion, (εντηδιασπορα) This word occurs only here and in , and . It refers properly to those who lived out of Palestine, or who were scattered among the Gentiles. There were two great "dispersions" --the eastern and the western. The first had its origin about the time when the ten tribes were carried away to Assyria, and in the time of the Babylonian captivity. In consequence of these events, and of the fact that large numbers of the Jews went to Babylon, and other eastern countries, for purposes of travel, commerce, etc., there were many Jews in the east in the times of the apostles. The other was the western "dispersion," which commenced about the time of Alexander the Great, and which was promoted by various causes, until there were large numbers of Jews in Egypt and along Northern Africa, in Asia Minor, in Greece Proper, and even in Rome. To which of these classes this epistle was directed is not known; but most probably the writer had particular reference to those in the east. See the Intro., % 2. The phrase "the twelve tribes," was the common term by which the Jewish people were designated, and was in use long after the ten tribes were carried away--leaving, in fact, but two of the twelve in Palestine. . Many have supposed that James here addressed them as Jews, and that the epistle was sent to them as such. But this opinion has no probability; for (1) had this been the case, he would not have been likely to begin his epistle by saying that he was "a servant of Jesus Christ," a name so odious to the Jews; and (2) if he had spoken of himself as a Christian, and had addressed his countrymen as himself a believer in Jesus as the Messiah, though regarding them as Jews , it is incredible that he did not make a more reference to the principles of the Christian religion; that he no arguments to convince them that Jesus was the Messiah; he did not attempt to convert them to the Christian faith. It should be added, that at first most converts were made from those who had been trained in the Jewish faith, and it is not improbable that one in Jerusalem, addressing those who were Christians out of Palestine would naturally think of them as of Jewish origin, and would be likely to address them as appertaining to the "twelve tribes." The phrase "the twelve tribes" became also a sort of technical expression to denote the people of God--the church. Greeting. A customary form of salutation, meaning, in Greek, to joy, to rejoice ; and implying that he wished their welfare. Compare . (a) "a servant of God" (b) "twelve tribes" (c) "scattered abroad"

James 1:1-15

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Mal 3:1

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Mal 3:2

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Mal 3:3 ---------------------------------------------------------------------- THE GENERAL EPISTLE OF JAMES

CHAPTER ONE

ANALYSIS OF THE CHAPTER.

This chapter seems to comprise two general classes of subjects; the statement in regard to the first of which is complete, but the second is only commenced in this chapter, and is continued in the second. The first is the general subject of temptation and trial, (Jas 1:1-15;) the second is the nature of true religion:--the statement that all true religion has its origin in God, the source of purity and truth, and that it requires us to be docile and meek; to be doers of the word; to bridle the tongue, and to be the friends of the fatherless and the widow, Jas 1:16-27.

I. The general subject of temptation or trial, Jas 1:1-15. It is evident that those to whom the epistle was directed were, at that time, suffering in some form, or that they were called to pass through temptations, and that they needed counsel and support. They were in danger of sinking in despondency; of murmuring and complaining, and of charging God as the author of temptation and of sin. This part of the chapter comprises the following topics:

(1.) The salutation, Jas 1:1.

(2.) The subject of temptations or trials. They were to regard it, not as a subject of sorrow, but of gladness and joy, that they were called to pass through trials; for, if borne in a proper manner, they would produce the grace of patience--and this was to be regarded as an object worth being secured, even by much suffering, Jas 1:2-4.

(3.) If in their trials they felt that they had lacked the wisdom which they needed to enable them to bear them in a proper manner, they had the privilege of looking to God, and seeking it at his hand. This was a privilege conceded to all; and if it were asked in faith, without any wavering, it would certainly be granted, Jas 1:5-7.

(4.) The importance and value of stability, especially in trials; of being firm in principle, and of having one single great aim in life. A man who wavered in his faith would waver in everything, Jas 1:8.

(5.) An encouragement to those who, in the trials which they experienced, passed through rapid changes of circumstances. Whatever those changes were, they were to rejoice in them as ordered by the Lord. They were to remember the essential instability of all earthly things. The rich especially, who were most disposed to murmur and complain when their circumstances were changed, were to remember how the burning heat blasts the beauty of the flower, and that in like manner all worldly splendour must fade away, Jas 1:9-11.

(6.) Every man is blessed who endures trials in a proper manner, for such an endurance of trial will be connected with a rich reward --the crown of life, Jas 1:12.

(7.) In their trials, however; in the allurements to sin which might be set before them; in the temptations to apostatize, or to do anything wrong, which might be connected with their suffering condition, they were to be careful never to charge temptation, as such, on God. They were never to allow their minds to feel for a moment that he allured them to sin, or placed an inducement of any kind before them to do wrong. Everything of that kind, every disposition to commit sin, originated in their own hearts, and they should never allow themselves to charge it on God, Jas 1:13-15.

II. The nature of true religion, Jas 1:16-27.

(1.) It has its origin in God, the source of every good gift, the Father of lights, who has of his own will begotten us again, that he might raise us to an exalted rank among his creatures. God, there- fore, should be regarded not as the author of sin, but as the source of all the good that is in us, Jas 1:16-18.

(2.) Religion requires us to be meek and docile; to lay aside all disposition to dictate or prescribe, all irritability against the truth, and all corruption of heart, and to receive meekly the ingrafted word, Jas 1:19-21.

(3.) Religion requires us to be doers of the word, and not hearers only, Jas 1:23-25.

(4.) Religion requires us to bridle the tongue, to set a special guard on our words, Jas 1:26.

(5.) Religion requires us to be the friends of the fatherless and the widow, and to keep ourselves unspotted from the world, Jas 1:27.

Verse 1. James, a servant of God. On the meaning of the word servant in this connexion, Rom 1:1. Phm 1:16. It is remarkable that James does not call himself an apostle; but this does not prove that the writer of the epistle was not an apostle, for the same omission occurs in the epistle of John, and in the epistle of Paul to the Philippians, to the Thessalonians, and to Philemon. It is remarkable, also, considering the relation which James is supposed to have borne to the Lord Jesus as his "brother," (Gal 1:19; Intro. & 1,) that he did not refer to that as constituting a ground of claim to his right to address others; but this is only one instance out of many, in the New Testament, in which it is regarded as a higher honour to be the "servant of God," and to belong to his family, than to sustain any relations of blood or kindred. Compare Mt 12:50. It may be observed also, (compare the Intro. 1,) that this term is one which was peculiarly appropriate to James, as a man eminent for his integrity. His claim to respect and deference was not primarily founded on any relationship which he sustained many honour of birth or blood, or even any external office--but on the fact that he was a "servant of God."

And of the Lord Jesus Christ. The "servant of the Lord Jesus" is an appellation which is often given to Christians, and particularly to the ministers of religion. They are his servants, not in the sense that they are slaves, but in the sense that they voluntarily obey his will, and labour for him, and not for themselves.

To the twelve tribes which are scattered abroad. Gr., "The twelve tribes which are in the dispersion," or of the dispersion, (εντηδιασπορα) This word occurs only here and in 1Pet 1:1, and Jn 7:35. It refers properly to those who lived out of Palestine, or who were scattered among the Gentiles. There were two great "dispersions" --the eastern and the western. The first had its origin about the time when the ten tribes were carried away to Assyria, and in the time of the Babylonian captivity. In consequence of these events, and of the fact that large numbers of the Jews went to Babylon, and other eastern countries, for purposes of travel, commerce, etc., there were many Jews in the east in the times of the apostles. The other was the western "dispersion," which commenced about the time of Alexander the Great, and which was promoted by various causes, until there were large numbers of Jews in Egypt and along Northern Africa, in Asia Minor, in Greece Proper, and even in Rome. To which of these classes this epistle was directed is not known; but most probably the writer had particular reference to those in the east. See the Intro., % 2. The phrase "the twelve tribes," was the common term by which the Jewish people were designated, and was in use long after the ten tribes were carried away--leaving, in fact, but two of the twelve in Palestine. Acts 26:7. Many have supposed that James here addressed them as Jews, and that the epistle was sent to them as such. But this opinion has no probability; for

(1) had this been the case, he would not have been likely to begin his epistle by saying that he was "a servant of Jesus Christ," a name so odious to the Jews; and

(2) if he had spoken of himself as a Christian, and had addressed his countrymen as himself a believer in Jesus as the Messiah, though regarding them as Jews, it is incredible that he did not make a more reference to the principles of the Christian religion; that he no arguments to convince them that Jesus was the Messiah; he did not attempt to convert them to the Christian faith. It should be added, that at first most converts were made from those who had been trained in the Jewish faith, and it is not improbable that one in Jerusalem, addressing those who were Christians out of Palestine would naturally think of them as of Jewish origin, and would be likely to address them as appertaining to the "twelve tribes." The phrase "the twelve tribes" became also a sort of technical expression to denote the people of God--the church.

Greeting. A customary form of salutation, meaning, in Greek, to joy, to rejoice; and implying that he wished their welfare. Compare Acts 15:23.

(a) "a servant of God" Jude 1 (b) "twelve tribes" Acts 26:7 (c) "scattered abroad" Acts 8:1 Verse 2. My brethren. Not brethren as Jews, but as Christians. Compare Jas 2:1. Count it all joy. Regard it as a thing to rejoice in; a matter which should afford you happiness. You are not to consider it as a punishment, a curse, or a calamity, but as a fit subject of felicitation. Mt 5:12. When ye fall into divers temptations. On the meaning of the word temptations, Mt 4:1. It is now commonly used in the sense of placing allurements before others to induce them to sin, and in this sense the word seems to be used in Jas 1:13-14. Here, however, the word is used in the sense of trials, to wit, by persecution, poverty, calamity of any kind. These cannot be said to be direct inducements or allurements to sin, but they try the faith, and they show whether he who is tried is disposed to adhere to his faith in God, or whether he will apostatize. They so far coincide with temptations, properly so called, as to test the religion of men. They differ from temptations, properly so called, in that they are not brought before the mind for the express purpose of inducing men to sin. In this sense, it is true that God never tempts men, Jas 1:13-14. On the sentiment in the passage before us, 1Pet 1:6-7. The word divers here refers to the various kinds of trials which they might experience--sickness, poverty, bereavement, persecution, etc. They were to count it a matter of joy that their religion was subjected to anything that tried it. It is well for us to have the reality of our religion tested, in whatever way it may be done.

(a) "count it all joy when you fall into divers temptations" Mt 5:12; 1Pet 4:13-16 (*) "temptations", or "various trials" Verse 3. Knowing this, that the trying of your faith worketh patience. Patience is one of the fruits of such a trial, and the grace of patience is worth the trial which it may cost to procure it. This is one of the passages which show that James was acquainted with the writings of Paul. See the Introduction to James chapter 5, Jas 5:1. The sentiment expressed here is found in Rom 5:3. Rom 5:3. Paul has carried the sentiment out farther, and shows that tribulation produces other effects than patience. James only asks that patience may have its perfect work, supposing that every Christian grace is implied in this.

(a) "worketh patience" Rom 5:3 Verse 4. But let patience have her perfect work. Let it be fairly developed. Let it produce its appropriate effects without being hindered. Let it not be obstructed in its fair influence on the soul, by murmurings, complaining, or rebellion. Patience under trials is fitted to produce important effects on the soul, and we are not to hinder them in any manner by a perverse spirit, or by opposition to the will of God. Every one who is afflicted should desire that the fair effects of affliction should be produced on his mind, or that there should be produced in his soul precisely the results which his trials are adapted to accomplish.

That ye may be perfect and entire. The meaning of this is explained in the following phrase--"wanting nothing;" that is, that there may be nothing lacking to complete your character. There may be the elements of a good character; there may be sound principles, but those principles may not be fully carried out so as to show what they are. Afflictions, perhaps, more than anything else, will do this; and we should therefore allow them to do all that they are adapted to do in developing what is good in us. The idea here is, that it is desirable not only to have the elements or principles of piety in the soul, but to have them fairly carried out, so as to show what is their real tendency and value. 1Pet 1:7. On the word perfect, as used in the Scriptures, Job 1:1. The word rendered entire, (ολοκληροι,) means, whole in every part. 1Thes 5:23. The word occurs only in these two places. The corresponding noun (ολοκληριαν) occurs in Acts 3:16, rendered perfect soundness.

Wanting nothing. "Being left in nothing;" that is, everything being complete, or fully carried out.

(a) "let patience have her perfect work" Lk 8:15; 21:19 Verse 5. If any of you lack wisdom. Probably this refers particularly to the kind of wisdom which they would need in their trials, to enable them to bear them in a proper manner; for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and disappointments, and bereavements that come upon them: but the language employed is so general, that what is here said may be applied to the need of wisdom in all respects. The particular kind of wisdom which we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties which may grow out of them; to learn the lessons which God designs to teach, for he always designs to teach us some valuable lessons by affliction; and to cultivate such views and feelings as are appropriate under the peculiar forms of trial which are brought upon us, to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted; of complaining and murmuring; of evincing a spirit of insubmission, and of losing the benefits which we might have obtained if we had submitted to the trial in a proper manner. So in all things we "lack wisdom." We are shortsighted; we have hearts prone to sin; and there are great and important matters pertaining to duty and salvation on which we cannot but feel that we need heavenly guidance.

Let him ask of God. That is, for the specific wisdom which he needs; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for that general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Ps 25:9; Isa 37:14; Joel 2:17.

That giveth to all men liberally. The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom, to go and ask it of God; and it would not contribute anything to furnish such a specific encouragement to say of God that he gives to all men liberally whether they ask or not. In the Scriptures, the promise of Divine aid is always limited to the desire. No blessing is promised to man that is not sought; no man can feel that he has a right to hope for the favour of God, who does not value it enough to pray for it; no one ought to obtain it, who does not prize it enough to ask for it. Compare Mt 7:7-8. The word rendered liberally, (απλως,) means, properly, simply; that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Rom 12:8; 2Cor 1:12; 11:3, rendered simplicity; in 2Cor 8:2; 2Cor 9:13, rendered liberality and liberal; 2Cor 9:11, rendered bountifulness; and Eph 6:5; Col 3:22, rendered singleness, scil., of the heart. The idea seems to be that of openness, frankness, generosity; the absence of all that is sordid and contracted; where there is the manifestation of generous feeling, and liberal conduct, In a higher sense than in the case of any man, all that is excellent in these things is to be found in God; and we may therefore come to him feeling that in his heart there is more that is noble and generous in bestowing favours than in any other being. There is nothing that is stinted and close; there is no partiality; there is no withholding of his favour because we are poor, and unlettered, and unknown.

And upbraideth not. Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with importunity. Compare Lk 18:1-7. The proper meaning of the Greek word is to rail at, reproach, revile, chide; and the object here is probably to place the manner in which God bestows his favours in contrast with what sometimes occurs among men. He does not reproach or chide us for our past conduct; for our foolishness; for our importunity in asking. He permits us to come in the most free manner, and meets us with a spirit of entire kindness, and with promptness in granting our requests. We are not always sure, when we ask a favour of a man, that we shall not encounter something that will be repulsive, or that will mortify us; we are certain, however, when we ask a favour of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response.

And it shall be given him. Compare Jer 29:12-13, "Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart." See also Mt 7:7-8; 21:22; Mk 11:24; 1Jn 3:22; 5:14. This promise, in regard to the wisdom that may be necessary for us, is absolute; and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart; which will be for our own good; and which, therefore, he is ever ready to bestow. About many things there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them; but there can be no such doubt about wisdom. That is always for our good; and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what may expect he will bestow it on us, it may be replied,

(1,) That it is through his word--by enabling us to see clearly the meaning of the sacred volume, and to understand the directions which he has there given to guide us;

(2,) by the secret influences of his Spirit

(a) suggesting to us the way in which we should go, and

(b) inclining us to do that which is prudent and wise; and,

(3,) by the events of his Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people; and they who "watch daily at the gates, and wait at the posts of the doors" of wisdom, (Prov 8:34,) will not be in danger of going astray, Ps 25:9.

(+) "lack", or "want" (a) "that giveth to all men liberally" Prov 2:3-6 (b) "and it shall be given him" Jer 29:12 Verse 6. But let him ask in faith. See the passages referred to in Jas 1:5. Mt 7:7, and Heb 11:6 to obtain any favour from God if there is not faith; and where, as in regard to the wisdom necessary to guide us, we are sure that it is in accordance with his will to grant it to us, we may come to him with the utmost confidence, the most entire assurance, that it will be granted. In this case, we should come to God without a doubt that, if we ask with a proper spirit, the very thing that we ask will be bestowed on us. We cannot in all other cases be so sure that what we ask will be for our good, or that it will be in accordance with his will to bestow it; and hence we cannot in such cases come with the same kind of faith. We can then only come with unwavering confidence in God, that he will do what is right and best; and that if he sees that what we ask will be for our good, he will bestow it upon us. Here, however, nothing prevents our coming with the assurance that the very thing which we ask will be conferred on us. Nothing wavering. μηδενδιακρινομενος. "Doubting or hesitating as to nothing, or in no respect." See Acts 20:20; 11:12. In regard to the matter under consideration, there is to be no hesitancy, no doubting, no vacillation of the mind. We are to come to God with the utmost confidence and assurance.

For he that wavereth, is like a wave of the sea, etc. The propriety and beauty of this comparison will be seen at once. The wave of the sea has no stability. It is at the mercy of every wind, and seems to be driven and tossed every way. So he that comes to God with unsettled convictions and hopes, is liable to be driven about by every new feeling that may spring up in the mind. At one moment, hope and faith impel him to come to God; then the mind is at once filled with uncertainty and doubt, and the soul is agitated and restless as the ocean. Compare Isa 57:20. Hope on the one hand, and the fear of not obtaining the favour which is desired on the other, keep the mind restless and discomposed.

(a) "But let him ask in faith" Mk 11:24 (*) "wavering", or "doubting" (+) "wavereth", or "doubteth" Verse 7. For let not that man think that he shall receive any thing of the Lord. Compare Heb 11:6. A man can hope for favour from God only as he puts confidence in him. He sees the heart; and if he sees that there is no belief in his existence or his perfections--no real trust in him--no reliance on his promises, his wisdom, his grace--it cannot be proper that he should grant an answer to our petitions. That will account sufficiently for the fact that there are so many prayers unanswered; that we so frequently go to the throne of grace, and are seat empty away. A man that goes to God in such a state of mind, should not expect to receive any favour. Verse 8. A double-minded man. The word here used (διψυχος) occurs only here and in Jas 4:8. It means, properly, one who has two souls; then one who is wavering or inconstant. It is applicable to a man who has no settled principles; who is controlled by passion; who is influenced by popular feeling; who is now inclined to one opinion or course of conduct, and now to another.

Is unstable in all his ways. That is, not merely in regard to prayer, the point particularly under discussion, but in respect to everything. From the instability which the wavering must evince in regard to prayer, the apostle takes occasion to make the general remark concerning such a man, that stability and firmness could be expected on no subject. The hesitancy which he manifested on that one subject would extend to all; and we might expect to find such a man irresolute and undetermined in all things. This is always true. If we find a man who takes hold of the promises of God with firmness; who feels the deepest assurance when he prays that God will hear prayer; who always goes to him without hesitation in his perplexities and trials, never wavering, we shall find one who is firm in his principles, steady in his integrity, settled in his determinations, and steadfast in his plans of life--a man whose character we shall feel that we understand, and in whom we can confide. Such a man eminently was Luther; and the spirit which is thus evinced by taking firmly hold of the promises of God is the best kind of religion.

(+) "unstable" or, "unsteady" Verse 9. Let the brother of low degree. This verse seems to introduce a new topic, which has no other connexion with what precedes than that the apostle is discussing the general subject of trials. Compare Jas 1:2. Turning from the consideration of trials in general, he passes to the consideration of a particular kind of trials, that which results from a change of circumstances in life, from poverty to affluence, and from affluence to poverty. The idea which seems to have been in the mind of the apostle is, that there is a great and important trial of faith in any reverse of circumstances; a trial in being elevated from poverty to riches, or in being depressed from a state of affluence to want. Wherever change occurs in the external circumstances of life, there a man's religion is put to the test, and there he should feel that God is trying the reality, of his faith. The phrase "of low degree" (ταπεινος) means one in humble circumstances; one of lowly rank or employment; one in a condition of dependence or poverty. It stands here particularly opposed to one who is rich; and the apostle doubtless had his eye, in the use of this word, on those who had been poor.

Rejoice. Margin, glory. Not because, being made rich, he has the means of sensual gratification and indulgence; not because he will now be regarded as a rich man, and will feel that he is above want; not even because he will have the means of doing good to others. Neither of these was the idea in the mind of the apostle; but it was, that the poor man that is made rich should rejoice because his faith and the reality of his religion are now tried; because a test is furnished which will show, in the new circumstances in which he is placed, whether his piety is genuine. In fact, there is almost no trial of religion which is more certain and decisive than that furnished by a sudden transition from poverty to affluence, from adversity to prosperity, from sickness to health. There is much religion in the world that will bear the ills of poverty, sickness, and persecution, or that will bear the temptations arising from prosperity, and even affluence, which will not bear the transition from one to the other; as there is many a human frame that could become accustomed to bear either the steady heat of the equator, or the intense cold of the north, that could not bear a rapid transition from the one to the other. Php 4:12.

In that he is exalted. A good man might rejoice in such a transition, because it would furnish him the means of being more extensively useful; most persons would rejoice because such a condition is that for which men commonly aim, and because it would furnish them the means of display, of sensual gratification, or of ease; but neither of these is the idea of the apostle. The thing in which we are to rejoice in the transitions of life is, that a test is furnished of our piety; that a trial is applied to it which enables us to determine whether it is genuine. The most important thing conceivable for us is to know whether we are true Christians, and we should rejoice in everything that will enable us to settle this point.

(1) "rejoice" or, "glory" Verse 10. But the rich, in that he is made low. That is, because his property is taken away, and he is made poor. Such a transition is often the source of the deepest sorrow; but the apostle says that even in that a Christian may find occasion for thanksgiving. The reasons for rejoicing in this manner, which the apostle seems to have had in view, were these:

(1.) Because it furnished a test of the reality of religion, by showing that it is adapted to sustain the soul in this great trial; that it cannot only bear prosperity, but that it can bear the rapid transition from that state to one of poverty; and,

(2,) because it would furnish to the mind an impressive and salutary illustration of the fact that all earthly glory is soon to fade away. I may remark here, that the transition from affluence to poverty is often borne by Christians with the manifestation of a most lovely spirit, and with an entire freedom from murmuring and complaining. Indeed, there are more Christians who could safely bear a transition from affluence to poverty, from prosperity to adversity, than there are who could bear a sudden transition from poverty to affluence. Some of the loveliest exhibitions of piety which I have ever witnessed have been in such transitions; nor have I seen occasion anywhere to love religion more than in the ease, and grace, and cheerfulness, with which it has enabled those accustomed long to more elevated walks, to descend to the comparatively humble lot where God places them. New grace is imparted for this new form of trial, and new traits of Christian character are developed in these rapid transitions, as some of the most beautiful exhibitions of the laws of matter are brought out in the rapid transitions in the laboratory of the chemist.

Because as the flower of the grass he shall pass away. That is, since it is a fact that he will thus pass away, he should rejoice that he is reminded of it. He should, therefore, esteem it a favour that this lesson is brought impressively before his mind. To learn this effectually, though by the loss of property, is of more value to him than all his wealth would be if he were forgetful of it. The comparison of worldly splendour with the fading flower of the field, is one that is common in Scripture. It is probable that James had his eye on the passage in Isa 40:6-8. Isa 40:6-8. 1Pet 1:24-25. See also Ps 103:15; Mt 6:28-30.

(a) "as the flower of the grass" Isa 40:6 (*) "grass" or, "herb" Verse 11. For the sun is no sooner risen with a burning heat. Isaiah (Isa 40:7) employs the word wind, referring to a burning wind that dries up the flowers. It is probable that the apostle also refers not so much to the sun itself, as to the hot and fiery wind called the simoom, which often rises with the sun, and which consumes the green herbage of the fields. So Rosenmuller and Bloomfield interpret it.

It withereth the grass. Isa 40:7. It withereth the stalk, or that which, when dried, produces hay or fodder--the word here used being commonly employed in the latter sense. The meaning is, that the effect of the hot wind is to wither the stalk or spire which supports the flower, and when that is dried up, the flower itself falls. This idea will give increased beauty and appropriateness to the figure --that man himself is blasted and withered, and then that all the external splendour which encircled him falls to the ground, like a flower whose support is gone.

And the grace of the fashion of it perisheth. Its beauty disappears.

So shall the rich man fade away an his ways. That is, his splendour, and all on which he prided himself, shall vanish. The phrase "in his ways," according to Rosenmuller, refers to his counsels, his plans, his purposes; and the meaning is, that the rich man, with all by which he is known, shall vanish. A man's "ways," that is, his mode of life, or those things by which he appears before the world, may have somewhat the same relation to him which the flower has to the stalk on which it grows, and by which it is sustained. The idea of James seems to be, that as it was indisputable that the rich man must soon disappear, with all that he had of pomp and splendour in the view of the world, it was well for him to be reminded of it by every change of condition; and that he should therefore rejoice in the providential dispensation by which his property would be taken away, and by which the reality of his religion would be tested. We should rejoice in anything by which it can be shown whether we are prepared for heaven or not. Verse 12. Blessed is the man that endureth temptation. The apostle seems here to use the word temptation in the most general sense, as denoting anything that will try the reality of religion, whether affliction, or persecution, or a direct inducement to sin placed before the mind. The word temptation appears in this chapter to be used in two senses; and the question may arise, why the apostle so employs it. Compare Jas 1:2,13. But, in fact, the word temptation is in itself of so general a character as to cover the whole usage, and to justify the manner in which it is employed. It denotes anything that will try or test the reality of our religion; and it may be applied, therefore, either to afflictions or to direct solicitations to sin--the latter being the sense in which it is now commonly employed. In another respect, also, essentially the same idea enters into both the ways in which the word is employed. Affliction, persecution, sickness, etc., may be regarded as, in a certain sense, temptations to sin; that is, the question comes before us whether we will adhere to the religion on account of which we are persecuted, or apostatize from it, and escape these sufferings; whether in sickness and losses we will be patient and submissive to that God who lays his hand upon us, or revolt and murmur. In each and every case, whether by affliction, or by direct allurements to do wrong, the question comes before the mind whether we have religion enough to keep us, or whether we will yield to murmuring, to rebellion, and to sin. In these respects, in a general sense, all forms of trial may be regarded as temptation. Yet in the following verse (Jas 1:13) the apostle would guard this from abuse. So far as the form of trial involved an allurement or inducement to sin, he says that no man should regard it as from God. That cannot be his design. The trial is what he aims at, not the sin. In the verse before us he says, that whatever may be the form of the trial, a Christian should rejoice in it, for it will furnish an evidence that he is a child of God.

For when he is tried. In any way--if he bears the trial.

He shall receive the crown of life. 2Ti 4:8. It is possible that James had that passage in his eye. Compare the Introduction to James 5 (Jas 5:1).

Which the Lord hath promised. The sacred writers often speak of such a crown as promised, or as in reserve for the children of God, 2Ti 4:8; 1Pet 5:4; Rev 2:10; 3:11; 4:4.

Them that love him. A common expression to denote those who are truly pious, or who are his friends. It is sufficiently distinctive to characterize them, for the great mass of men do not love God. Compare Rom 1:30.

(+) "temptation" or, "trial" (++) "tried" or, "proved" (a) "crown of life" 2Ti 4:8; Rev 2:10 (b) "which the Lord hath promised" Isa 64:4 Verse 13. Let no man say when he is tempted, I am tempted of God. Jas 1:12. The apostle here seems to have had his eye on whatever there was in trial of any kind to induce us to commit sin--whether by complaining, by murmuring, by apostasy, or by yielding to sin. So far as that was concerned, he said that no one should charge it on God. He did nothing in any way with a view to induce men to do evil. That was only an incidental thing in the trial, and was no part of the Divine purpose or design. The apostle felt evidently that there was great danger, from the general manner in which the word temptation was used, and from the perverse tendency of the heart, that it would be charged on God that he so arranged these trials, and so influenced the mind, as to present inducements to sin. Against this, it was proper that an inspired apostle should bear his solemn testimony; so to guard the whole subject as to show that whatever there was in any form of trial that could be regarded as an inducement or allurement to sin, is not the thing which he contemplated in the arrangement, and does not proceed from him. It has its origin in other causes; and if there was nothing in the corrupt human mind itself leading to sin, there would be nothing in the Divine arrangement that would produce it.

For God cannot be tempted with evil. Marg., evils. The sense is the same. The object seems to be to show that, in regard to the whole matter of temptation, it does not pertain to God. Nothing can be presented to his mind as an inducement to do wrong, and as little can he present anything to the mind of man to induce him to sin. Temptation is a subject which does not pertain to him. He stands aloof from it altogether. In regard to the particular statement here, that "God cannot be tempted with evil," or to do evil, there can be no doubt of its truth, and it furnishes the highest security for the welfare of the universe. There is nothing in him that has a tendency to wrong; there can be nothing presented from without to induce him to do wrong.

(1.) There is no evil passion to be gratified, as there is in men.

(2.) There is no want of power, so that an allurement could be presented to seek what he has not.

(3.) There is no want of wealth, for he has infinite resources, and all that there is or can be is his, Ps 50:10-11.

(4.) There is no want of happiness, that he should seek happiness in sources which are not now in his possession. Nothing, therefore, could be presented to the Divine Mind as an inducement to do evil.

Neither tempteth he any man. That is, he places nothing before any human being with a view to induce him to do wrong. This is one of the most positive and unambiguous of all the declarations in the Bible, and one of the most important. It may be added, that it is one which stands in opposition to as many feelings of the human heart as perhaps any other one. We are perpetually thinking--the heart suggests it constantly --that God does place before us inducements to evil, with a view to lead us to sin. This is done in many ways.

(a) Men take such views of his decrees as if the doctrine implied that he meant that we should sin, and that it could not be otherwise than that we should sin.

(b) It is felt that all things are under his control, and that he has made his arrangements with a design that men should do as they actually do.

(d) It is said that, by the arrangements of his Providence, he actually places inducements before us to sin, knowing that the effect will be that we will fall into sin, when he might easily have prevented it.

(e) It is said that he suffers some to tempt others, when he might easily prevent it if he chose, and that this is the same as tempting them himself. Now, in regard to these things, there may be much which we cannot explain, and much which often troubles the heart even of the good; yet the passage before us is explicit on one point, and all these things must be held in consistency with that --that God does not place inducements before us with a view that we should sin, or in order to lead us into sin. None of his decrees, or his arrangements, or his desires, are based on that, but all have some other purpose and end. The real force of temptation is to be traced to some other source--to ourselves, and not to God. See Jas 1:14.

(1) "evil" or, "evils" Verse 14. But every man is tempted, when he is drawn away of his own It lust. That is, the fountain or source of all temptation is in man himself. is true that external inducements to sin may be placed before him, but they would have no force if there was not something in himself to which they corresponded, and over which they might have power. There must be some "lust;" some desire; some inclination; something which is unsatisfied now, which is made the foundation of the temptation, and which gives it all its power. If there were no capacity for receiving food, or desire for it, objects placed before us appealing to the appetite could never be made a source of temptation; if there were nothing in the soul which could be regarded as the love of acquisition or possession, gold would furnish no temptation; if there were no sensual propensities, we should be in that quarter above the power of temptation. In each case, and in every form, the power of the temptation is laid in some propensity of our nature, some desire of that which we do not now possess. The word rendered "lust" in this place, (επιθυηιας,) is not employed here in the narrow sense in which it is now commonly used, as denoting libidinousness. It means desire in general; an earnest wish for anything, Eph 4:22. It seems here to be used with reference to the original propensities of our nature--the desires implanted in us, which are a stimulus to employment--as the desire of knowledge, of food, of power, of sensual gratifications; and the idea is, that a man may be drawn along by these beyond the prescribed limits of indulgence, and in the pursuit of objects that are forbidden. He does not stop at the point at which the law requires him to stop, and is therefore guilty of transgression. This is the source of all sin. The original propensity may not be wrong, but may be perfectly harmless--as in the case of the desire of food, etc. Nay, it may furnish a most desirable stimulus to action; for how could the human powers be called forth, if it were not for this? The error, the fault, the sin, is not restraining the indulgence where we are commanded to do it, either in regard to the objects sought, or in regard to the degree of indulgence. And enticed. Entrapped, caught; that is, he is seized by this power, and held fast; or he is led along and beguiled, until he falls into sin, as in a snare that springs suddenly upon him.

(a) "of his own lust" Hos 13:9 (*) "lust" or, "evil desire" Verse 15. Then when lust hath conceived. Compare Job 15:35. The allusion here is obvious. The meaning is, when the desire which we have naturally is quickened, or made to act, the result is that sin is produced. As our desires of good lie in the mind by nature, as our propensities exist as they were created, they cannot be regarded as sin, or treated as such; but when they are indulged, when plans of gratification are formed, when they are developed in actual life, the effect is sin. In the mere desire of good, of happiness, of food, of raiment, there is no sin; it becomes sin when indulged in an improper manner, and when it leads us to seek that which is forbidden-- to invade the rights of others, or in any way to violate the laws of God. The Rabbins have a metaphor which strongly expresses the general sense of this passage: "Evil concupiscence is at the beginning like the thread of a spider's web; afterwards it is like a cart rope."--Sanhedrin, fol. 99,

It bringeth forth sin. The result is sin--open, actual sin. When that which is conceived in the heart is matured, it is seen to be sin. The design of all this is to show that sin is not to be traced to God, but to man himself; and in order to this, the apostle says that there is enough in the heart of man to account for all actual sin, without supposing that it is caused by God. The solution which he gives is, that there are certain propensities in man which, when they are suffered to get themselves out, will account for all the sin in the world. In regard to those native propensities themselves, he does not say whether he regards them as sinful and blameworthy or not; and the probability is, that he did not design to enter into a formal examination, or to make a formal statement, of the nature of these propensities themselves. He looked at man as he is--as a creature of God--as endowed with certain animal propensities--as seen, in fact, to have strong passions by nature; and he showed that there was enough in him to account for the existence of sin, without bringing in the agency of God, or charging it on him. In reference to those propensities, it may be observed that there are two kinds, either of which may account for the existence of sin, but which are frequently both combined. There are, first, our natural propensities; those which we have as men, as endowed with an animal nature, as having constitutional desires to be gratified, and wants to be supplied. Such Adam had in innocence; such the Saviour had; and such are to be regarded as in no respect in themselves sinful and wrong. Yet they may, in our case, as they did in Adam, lead us to sin, because, under their strong influence, we may be led to desire that which is forbidden, or which belongs to another. But there are, secondly, the propensities and inclinations which we have as the result of the fall, and which are evil in their nature and tendency; which as a matter of course, and especially when combined with the former, lead to open transgression. It is not always easy to separate these, and in fact they are often combined in producing the actual guilt of the world. It often requires a close analysis of a man's own mind to detect these different ingredients in his conduct, and the one often gets the credit of the other. The apostle James seems to have looked at it as a simple matter of fact, with a common sense view, by saying that there were desires (επιθυμιας) in a man's own mind which would account for all the actual sin in the world, without charging it on God. Of the truth of this, no one can entertain a doubt.

And sin, when it is finished, bringeth forth death. The result of sin, when it is fully carried out, is death--death in all forms. The idea is, that death, in whatever form it exists, is to be traced to sin, and that sin will naturally and regularly produce it. There is a strong similarity between this declaration and that of the apostle Paul, (Rom 6:21-23;) and it is probable that James had this passage in his eye. Rom 6:21-23 and Rom 5:12. Any one who indulges in a sinful thought or corrupt desire, should reflect that it may end in death--death temporal and eternal. Its natural tendency will be to produce such a death. This reflection should induce us to check an evil thought or desire at the beginning. Not for one moment should we indulge in it, for soon it may secure the mastery, and be beyond our control; and the end may be seen in the grave, and the awful world of woe.

(+) "lust" or, "desire" (a) "hath conceived" Job 15:35 (b) "bringeth forth death" Rom 6:21-23