Jam 1:21-25 | Barnes | STEP | Verse 21. Wherefore . In view of the fact that God has begotten us for his own service; in view of the fact that excited feeling tends only to wrong, let us lay aside all that is evil, and submit ourselves wholly to the influence of truth. Lay apart all filthiness . The word here rendered filthiness , occurs nowhere else in the New Testament. It means properly filth ; and then is applied to evil conduct considered as disgusting or offensive . Sin may be contemplated as a wrong thing; as a violation of law; as evil in its nature and tendency, and therefore to be avoided; or it may be contemplated as disgusting, offensive, loathsome . To a pure mind, this is one of its most odious characteristics; for, to such a mind, sin in any form is more loathsome than the most offensive object can be to any of the senses. And superfluity of naughtiness . Literally, "abounding of evil." It is rendered by Doddridge, "overflowing of malignity;" by Tindal, "superfluity of maliciousness;" by Benson, "superfluity of malice;" by Bloomfield, "petulance." The phrase " superfluity of naughtiness": or of evil, does not exactly express the sense, as if we were only to lay aside that which abounded , or which is superfluous , though we might retain that which does not come under this description; but the object of the apostle is to express his deep abhorrence of the thing referred to by strong and emphatic language. He had just spoken of sin in one aspect, as filthy, loathsome, detestable ; here he designs to express his abhorrence of it by a still more emphatic description, and he speaks of it not merely as an evil , but as an evil abounding, overflowing ; an evil in the highest degree. The thing referred to had the essence of evil in it, (κακια;) but it was not merely evil , it was evil that was aggravated, that was overflowing, that was eminent in degree, (περισσεια.) The particular reference in these passages is to the reception of the truth; and the doctrine taught is, that a corrupt mind, a mind full of sensuality and wickedness, is not favourable to the reception of the truth. It is not fitted to see its beauty, to appreciate its value, to understand its just claims, or to welcome it to the soul. Purity of heart is the best preparation always for seeing the force of truth. And receive with meekness . That is, open the mind and heart to instruction, and to the fair influence of truth. Meekness, gentleness, docility, are everywhere required in receiving the instructions of religion, as they are in obtaining knowledge of any kind. . The engrafted word . The gospel is here represented under the image of that which is implanted or engrafted from another source; by a figure that would be readily understood, for the art of engrafting is everywhere known. Sometimes the gospel is represented under the image of seed sown, (compare , seq.;) but here it is under the figure of a shoot implanted or engrafted, that produces fruit of its own, whatever may be the original character of the tree into which it is engrafted. . The meaning here is, that we should allow the principles of the gospel to be thus engrafted on our nature; that however crabbed or perverse our nature may be, or however bitter and vile the fruits which it might bring forth of its own accord, it might, through the engrafted word, produce the fruits of righteousness. Which is able to save your souls . It is not, therefore, a weak and powerless thing, merely designed to show its own feebleness, and to give occasion for God to work a miracle ; but it has power , and is adapted to save. ; ; . (a) "lay apart all filthiness" (*) "filthiness" or, "defilement" (+) "naughtiness" or, "abounding wickedness"

James 1:21-25

Verse 21. Wherefore. In view of the fact that God has begotten us for his own service; in view of the fact that excited feeling tends only to wrong, let us lay aside all that is evil, and submit ourselves wholly to the influence of truth.

Lay apart all filthiness. The word here rendered filthiness, occurs nowhere else in the New Testament. It means properly filth; and then is applied to evil conduct considered as disgusting or offensive. Sin may be contemplated as a wrong thing; as a violation of law; as evil in its nature and tendency, and therefore to be avoided; or it may be contemplated as disgusting, offensive, loathsome. To a pure mind, this is one of its most odious characteristics; for, to such a mind, sin in any form is more loathsome than the most offensive object can be to any of the senses.

And superfluity of naughtiness. Literally, "abounding of evil." It is rendered by Doddridge, "overflowing of malignity;" by Tindal, "superfluity of maliciousness;" by Benson, "superfluity of malice;" by Bloomfield, "petulance." The phrase "superfluity of naughtiness": or of evil, does not exactly express the sense, as if we were only to lay aside that which abounded, or which is superfluous, though we might retain that which does not come under this description; but the object of the apostle is to express his deep abhorrence of the thing referred to by strong and emphatic language. He had just spoken of sin in one aspect, as filthy, loathsome, detestable; here he designs to express his abhorrence of it by a still more emphatic description, and he speaks of it not merely as an evil, but as an evil abounding, overflowing; an evil in the highest degree. The thing referred to had the essence of evil in it, (κακια;) but it was not merely evil, it was evil that was aggravated, that was overflowing, that was eminent in degree, (περισσεια.) The particular reference in these passages is to the reception of the truth; and the doctrine taught is, that a corrupt mind, a mind full of sensuality and wickedness, is not favourable to the reception of the truth. It is not fitted to see its beauty, to appreciate its value, to understand its just claims, or to welcome it to the soul. Purity of heart is the best preparation always for seeing the force of truth. And receive with meekness. That is, open the mind and heart to instruction, and to the fair influence of truth. Meekness, gentleness, docility, are everywhere required in receiving the instructions of religion, as they are in obtaining knowledge of any kind. Mt 18:2-3.

The engrafted word. The gospel is here represented under the image of that which is implanted or engrafted from another source; by a figure that would be readily understood, for the art of engrafting is everywhere known. Sometimes the gospel is represented under the image of seed sown, (compare Mk 6:14, seq.;) but here it is under the figure of a shoot implanted or engrafted, that produces fruit of its own, whatever may be the original character of the tree into which it is engrafted. Rom 11:17. The meaning here is, that we should allow the principles of the gospel to be thus engrafted on our nature; that however crabbed or perverse our nature may be, or however bitter and vile the fruits which it might bring forth of its own accord, it might, through the engrafted word, produce the fruits of righteousness.

Which is able to save your souls. It is not, therefore, a weak and powerless thing, merely designed to show its own feebleness, and to give occasion for God to work a miracle; but it has power, and is adapted to save.

Rom 1:16; 1Cor 1:18; 2Ti 3:15.

(a) "lay apart all filthiness" Col 3:5-8; Heb 12:1; 1Pet 2:1-2 (*) "filthiness" or, "defilement" (+) "naughtiness" or, "abounding wickedness" Verse 22. But be ye doers of the word, and not hearers only. Obey the gospel, and do not merely listen to it. Compare Mt 7:21.

Deceiving your own selves. It is implied here, that by merely hearing the word but not doing it, they would deceive their own souls. The nature of this deception was this, that they would imagine that that was all which was required, whereas the main thing was that they should be obedient. If a man supposes that by a mere punctual attendance on preaching, or a respectful attention to it, he has done all that is required of him, he is labouring under a most gross self- deception. And yet there are multitudes who seem to imagine that they have done all that is demanded of them when they have heard attentively the word preached. Of its influence on their lives, and its claims to obedience, they are utterly regardless.

(a) "doers of the word" Mt 7:21 Verse 23. For if any be, etc. The ground of the comparison in these verses is obvious. The apostle refers to what all persons experience, the fact that we do not retain a distinct impression of ourselves after we have looked in a mirror. While actually looking in the mirror, we see all our features, and can trace them distinctly; when we turn away, the image and the impression both vanish. When looking in the mirror, we can see all the defects and blemishes of our person; if there is a scar, a deformity, a feature of ugliness, it is distinctly before the mind; but when we turn away, that is "out of sight, and out of mind." When unseen it gives no uneasiness, and, even if capable of correction, we take no pains to remove it. So when we hear the word of God. It is like a mirror held up before us. In the perfect precepts of the law, and the perfect requirements of the gospel, we see our own short-comings and defects, and perhaps think that we will correct them. But we turn away immediately, and forget it all. If, however, we were "doers of the word," we should endeavour to remove all those defects and blemishes in our moral character, and to bring our whole souls into conformity with what the law and the gospel require. The phrase "natural face," (Gr., face of birth,) means, the face or appearance which we have in virtue of our natural birth. The word glass here means mirror. Glass was not commonly used for mirrors among the ancients, but they were made of polished plates of metal. Isa 3:24, and Job 37:18. Verse 24. For he beholdeth himself. While he looks in the mirror he sees his true appearance.

And goeth his way, and straightway forgetteth. As soon as he goes away, he forgets it. The apostle does not refer to any intention on his part, but to what is known to occur as a matter of fact.

What manner of man he was. How he looked; and especially if there was anything in his appearance that required correction.

(+) "straightway" or, "immediately" Verse 25. But whoso looketh. παρακυψας. This word means, to stoop down near by anything; to bend forward near, so as to look at anything more closely. 1Pet 1:12. The idea here is that of a close and attentive observation. The object is not to contrast the manner of looking in the glass, and in the law of liberty, implying that the former was a "careless beholding," and the latter an attentive and careful looking, as Doddridge, Rosenmuller, Bloomfield, and others suppose; for the word used in the former case (κατενοησε) implies intense or accurate observation, as really as the word used here; but the object is to show that if a man would attentively look into, and continue in the law of liberty, and not do as one who went away and forgot how he looked, he would be blessed. The emphasis is not in the manner of looking, it is on the duty of continuing or persevering in the observance of the law.

The perfect law of liberty. Referring to the law of God, or his will, however made known, as the correct standard of conduct. It is called the perfect law, as being wholly free from all defects; being just such as a law ought to be. Compare Ps 19:7. It is called the law of liberty, or freedom, because it is a law producing freedom from the servitude of sinful passions and lusts. Compare Ps 119:45; Rom 6:16, seq.

And continueth therein. He must not merely look at the law, or see what he is by comparing himself with its requirements, but he must yield steady obedience to it. Jn 14:21.

This man shall be blessed in his deed. Marg., doing. The meaning is, that he shall be blessed in the very act of keeping the law. It will produce peace of conscience; it will impart happiness of a high order to his mind; it will exert a good influence over his whole soul. Ps 19:11, "In keeping of them there is great reward."

(a) "looketh into the perfect law of liberty" 2Cor 3:18 (b) "of liberty" Ps 119:45 (c) "this man shall be blessed in his deed" Lk 6:47