Day 1411 of 1461 · 2030-11-11
James 1:1–27
1James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
2Count it all joy, my brothers, when you fall into various temptations,
3knowing that the testing of your faith produces endurance.
4Let endurance have its perfect work, that you may be perfect and complete, lacking in nothing.
5But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.
6But let him ask in faith, without any doubting, for he who doubts is like a wave of the sea, driven by the wind and tossed.
7For that man shouldn’t think that he will receive anything from the Lord.
8He is a double-minded man, unstable in all his ways.
9But let the brother in humble circumstances glory in his high position;
10and the rich, in that he is made humble, because like the flower in the grass, he will pass away.
11For the sun arises with the scorching wind and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So the rich man will also fade away in his pursuits.
12Blessed is a person who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him.
13Let no man say when he is tempted, “I am tempted by God,” for God can’t be tempted by evil, and he himself tempts no one.
14But each one is tempted when he is drawn away by his own lust and enticed.
15Then the lust, when it has conceived, bears sin. The sin, when it is full grown, produces death.
16Don’t be deceived, my beloved brothers.
17Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow.
18Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures.
19So, then, my beloved brothers, let every man be swift to hear, slow to speak, and slow to anger;
20for the anger of man doesn’t produce the righteousness of God.
21Therefore, putting away all filthiness and overflowing of wickedness, receive with humility the implanted word, which is able to save your souls.
22But be doers of the word, and not only hearers, deluding your own selves.
23For if anyone is a hearer of the word and not a doer, he is like a man looking at his natural face in a mirror;
24for he sees himself, and goes away, and immediately forgets what kind of man he was.
25But he who looks into the perfect law of freedom and continues, not being a hearer who forgets, but a doer of the work, this man will be blessed in what he does.
26If anyone among you thinks himself to be religious while he doesn’t bridle his tongue, but deceives his heart, this man’s religion is worthless.
27Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself unstained by the world.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~908 words.
Matthew Henry. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these, (1.) In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, Jam 1:7. And he that is not a forgetful hearer, but a doer of the work which God's word sets him about, James says, shall be blessed. For thus the connection stands - An angry and hasty spirit is soon provoked to ill things by afflictions, and errors and ill opinions become prevalent through the workings of our own vile and vain affections; but the renewing grace of God and the word of the gospel teach us to subdue these: Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath, Jam 1:19. We are directed how to hear it: Receive with meekness the engrafted word, which is able to save your souls. (1.) In hearing the word of God, we are to receive it - assent to the truths of it - consent to the laws of it; receive it as the stock does the graft; so as that the fruit which is produced may be, not according to the nature of the sour stock, but according to the nature of that word of the gospel which is engrafted into our souls. (2.) We must therefore yield ourselves to the word of God, with most submissive, humble, and tractable tempers: this is to receive it with meekness.
Jamieson–Fausset–Brown. "But (as this perfect entireness wanting nothing is no easy attainment) if any," &c. lack--rather, as the Greek word is repeated after James's manner, from Jam 1:4, "wanting nothing," translate, "If any of you want wisdom," namely, the wisdom whereby ye may "count it all joy when ye fall into divers temptations," and "let patience have her perfect work." This "wisdom" is shown in its effects in detail, Jam 3:7. For--resumed from "For" in Jam 1:6. that man--such a wavering self-deceiver. think--Real faith is something more than a mere thinking or surmise. anything--namely, of the things that he prays for: he does receive many things from God, food, raiment, &c., but these are the general gifts of His providence: of the things specially granted in answer to prayer, the waverer shall not receive "anything," much less wisdom. Every man, when tempted, is so through being drawn away of (again here, as in Jam 1:13, the Greek for "of" expresses the actual source, rather than the agent of temptation) his own lust. The law is thus not made void, but fulfilled. continueth therein--contrasted with "goeth his way," Jam 1:24, continues both looking into the mirror of God's word, and doing its precepts. doer of the work--rather, "a doer of work" [ALFORD], an actual worker. blessed in his deed--rather, "in his doing"; in the very doing there is blessedness (Psa 19:11).
John Calvin. For he that wavereth is like a wave of the sea driven with the wind and tossed. 6 Postulet autem in fide, nihil haesitans; nam qui haesitat similis est fluctui maris, qui a vento agitur et circumfertur. 7 For let not that man think that he shall receive any thing of the Lord. 7 non ergo existimet homo ille quod sit quicquam accepturus a Domino. 8 A double minded man is unstable in all his ways. 8 Vir duplici animo, instabilis est in omnibus viis suis. 5 If any of you lack wisdom. But James reminds us, that there is nothing like this in God; for he is ready ever to add new blessings to former ones, without any end or limitation. 6 But let him ask in faith. "Let no one, when seduced, say, By God I am seduced;' for God is not capable of being seduced by evils, and he himself seduceth no one." [106] The words are very striking, -- "But every one is tempted (or, seduced) when, by his own lust, he is drawn away, (that is, from what is good,) and is caught by a bait (or, ensnared.)" He is in the first drawn off from the line of duty, and then he is caught by something that is pleasing and plausible, but like the bait, it has in it a deadly hook. The doer here is not the same as in Romans 2:13, who satisfied the law of God and fulfilled it in every part, but the doer is he who from the heart embraces God's word and testifies by his life that he really believes, according to the saying of Christ, "Blessed are they who hear God's word and keep it," (Luke 11:28;) for he shews by the fruits what that implanting is, before mentioned.
Martin Luther. The reason he assigns is the debt of gratitude we owe: we are to remember the great good we receive from God in heaven--"Every good gift and every perfect gift is from above, coming down from the Father of lights." OUR BLESSINGS OUTWEIGH OUR ILLS. 6. And let patience have its perfect work, that ye may be perfect and entire." Again (verse 12): "Blessed is the man that endureth temptation." WHY MEN REJECT THE GOSPEL. 2. Again, concerning them who live in worldly lusts--in "filthiness," as the apostle terms it: let not their conduct induce you to forsake the Gospel to be like them; for their portion is altogether paltry in comparison with your glorious blessings and divine riches.
Full commentary on this passage
Matthew Henry
chapter
After the inscription and salutation (Jam 1:1) Christians are taught how to conduct themselves when under the cross. Several graces and duties are recommended; and those who endure their trials and afflictions as the apostle here directs are pronounced blessed and are assured of a glorious reward (Jam 1:2-12). But those sins which bring sufferings, or the weakness and faults men are chargeable with under them, are by no means to be imputed to God, who cannot be the author of sin, but is the author of all good (Jam 1:13-18). All passion, and rash anger, and vile affections, ought to be suppressed. The word of God should be made our chief study: and what we hear and know of it we must take care to practise, otherwise our religion will prove but a vain thing. To this is added an account wherein pure religion consists (Jam 1:19-27).
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1
We have here the inscription of this epistle, which consists of three principal parts.
I. The character by which our author desires to be known: James, a servant of God, and of the Lord Jesus Christ. Though he was a prime-minister in Christ's kingdom, yet he styles himself only a servant. Note hence, Those who are highest in office or attainments in the church of Christ are but servants. They should not therefore act as masters, but as ministers. Further, Though James is called by the evangelist the brother of our Lord, yet it was his glory to serve Christ in the spirit, rather than to boast of his being akin according to the flesh. Hence let us learn to prize this title above all others in the world - the servants of God and of Christ. Again, it is to be observed that James professes himself a servant of God and of the Lord Jesus Christ; to teach us that in all services we should have an eye to the Son as well as the Father. We cannot acceptably serve the Father, unless we are also servants of the Son. God will have all men to honour the Son as they honour the Father (Joh 5:23), looking for acceptance in Christ and assistance from him, and yielding all obedience to him, thus confessing that Jesus Christ is Lord, to the glory of God the Father.
II. The apostle here mentions the condition of those to whom he writes: The twelve tribes which are scattered abroad. Some understand this of the dispersion upon the persecution of Stephen, Acts 8. But that only reached to Judea and Samaria. Others by the Jews of the dispersion understand those who were in Assyria, Babylon, Egypt, and other kingdoms into which their wars had driven them. The greatest part indeed of ten of the twelve tribes were lost in captivity; but yet some of every tribe were preserved and they are still honoured with the ancient style of twelve tribes. These however were scattered and dispersed. 1. They were dispersed in mercy. Having the scriptures of the Old Testament, the providence of God so ordered it that they were scattered in several countries for the diffusing of the light of divine revelation. 2. They began now to be scattered in wrath. The Jewish nation was crumbling into parties and factions, and many were forced to leave their own country, as having now grown too hot for them. Even good people among them shared in the common calamity. 3. These Jews of the dispersion were those who had embraced the Christian faith. They were persecuted and forced to seek for shelter in other countries, the Gentiles being kinder to Christians than the Jews were. Note here, It is often the lot even of God's own tribes to be scattered abroad. The gathering day is reserved for the end of time; when all the dispersed children of God shall be gathered together to Christ their head. In the mean time, while God's tribes are scattered abroad, he will send to look after them. Here is an apostle writing to the scattered; an epistle from God to them, when driven away from his temple, and seemingly neglected by him. Apply here that of the prophet Ezekiel, Thus saith the Lord God, Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come, Eze 11:16. God has a particular care of his outcasts. Let my outcasts dwell with thee, Moab, Isa 16:3, Isa 16:4. God's tribes may be scattered; therefore we should not value ourselves too much on outward privileges. And, on the other hand, we should not despond and think ourselves rejected, under outward calamities, because God remembers and sends comfort to his scattered people.
III. James here shows the respect he had even for the dispersed: greeting, saluting them, wishing peace and salvation to them. True Christians should not be the less valued for their hardships. It was the desire of this apostle's heart that those who were scattered might be comforted - that they might do well and fare well, and be enabled to r…
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2–12
We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed: -
I. The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed. 1. It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles. 2. These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified. 3. These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides. 4. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.
II. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!
1. One Christian grace to be exercised is joy: Count it all joy, Jam 1:2. We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them.
2. Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, Jam 1:3; and then in Jam 1:6, Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus.
3. There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom 5:3. Now, to exercise Christian patience aright, we must, (1.) Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the s…
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13–18
I. We are here taught that God is not the author of any man's sin. Whoever they are who raise persecutions against men, and whatever injustice and sin they may be guilty of in proceeding against them, God is not to be charged with it. And, whatever sins good men may themselves be provoked to by their exercises and afflictions, God is not the cause of them. It seems to be here supposed that some professors might fall in the hour of temptation, that the rod resting upon them might carry some into ill courses, and make them put forth their hands unto iniquity. But though this should be the case, and though such delinquents should attempt to lay their fault on God, yet the blame of their misconduct must lie entirely upon themselves. For, 1. There is nothing in the nature of God that they can lay the blame upon: Let no man say, when he is tempted to take any evil course, or do any evil thing, I am tempted of God; for God cannot be tempted with evil. All moral evil is owing to some disorder in the being that is chargeable with it, to a want of wisdom, or of power, or of decorum and purity in the will. But who can impeach the holy God with the want of these, which are his very essence? No exigence of affairs can ever tempt him to dishonour or deny himself, and therefore he cannot be tempted with evil. 2. There is nothing in the providential dispensations of God that the blame of any man's sin can be laid upon (Jam 1:13): Neither tempteth he any man. As God cannot be tempted with evil himself, so neither can he be a tempter of others. He cannot be a promoter of what is repugnant to his nature. The carnal mind is willing to charge its own sins on God. There is something hereditary in this. Our first father Adam tells God, The woman thou gavest me tempted me, thereby, in effect, throwing the blame upon God, for giving him the tempter. Let no man speak thus. It is very bad to sin; but is much worse, when we have done amiss, to charge it upon God, and say it was owing to him. Those who lay the blame of their sins either upon their constitution or upon their condition in the world, or who pretend they are under a fatal necessity of sinning, wrong God, as if he were the author of sin. Afflictions, as sent by God, are designed to draw out our graces, but not our corruptions.
II. We are taught where the true cause of evil lies, and where the blame ought to be laid (Jam 1:14): Every man is tempted (in an ill sense) when he is drawn away of his own lust, and enticed. In other scriptures the devil is called the tempter, and other things may sometimes concur to tempt us; but neither the devil nor any other person or thing is to be blamed so as to excuse ourselves; for the true original of evil and temptation is in our own hearts. The combustible matter is in us, though the flame may be blown up by some outward causes. And therefore, if thou scornest, thou alone shalt bear it, Pro 9:12. Observe here, 1. The method of sin in its proceeding. First it draws away, then entices. As holiness consists of two parts - forsaking that which is evil and cleaving to that which is good, so these two things, reversed, are the two parts of sin. The heart is carried from that which is good, and enticed to cleave to that which is evil. It is first by corrupt inclinations, or by lusting after and coveting some sensual or worldly thing, estranged from the life of God, and then by degrees fixed in a course of sin. 2. We may observe hence the power and policy of sin. The word here rendered drawn away signifies a being forcibly haled or compelled. The word translated enticed signifies being wheedled and beguiled by allurements and deceitful representations of things, exelkominos kai deleazomenos. There is a great deal of violence done to conscience and to the mind by the power of corruption: and there is a great deal of cunning and deceit and flattery in sin to gain us to its interests. The force and power of sin could never prevail, were it not for its cunning and guil…
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19–27
In this part of the chapter we are required,
I. To restrain the workings of passion. This lesson we should learn under afflictions; and this we shall learn if we are indeed begotten again by the word of truth. For thus the connection stands - An angry and hasty spirit is soon provoked to ill things by afflictions, and errors and ill opinions become prevalent through the workings of our own vile and vain affections; but the renewing grace of God and the word of the gospel teach us to subdue these: Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath, Jam 1:19. This may refer, 1. To the word of truth spoken of in the verse foregoing. And so we may observe, It is our duty rather to hear God's word, and apply our minds to understand it, than to speak according to our own fancies or the opinions of men, and to run into heat and passion thereupon. Let not such errors as that of God's being the occasion of men's sin ever be hastily, much less angrily, mentioned by you (and so as to other errors); but be ready to hear and consider what God's word teaches in all such cases. 2. This may be applied to the afflictions and temptations spoken of in the beginning of the chapter. And then we may observe, It is our duty rather to hear how God explains his providences, and what he designs by the, than to say as David did in his haste, I am cut off; or as Jonah did in his passion, I do well to be angry. Instead of censuring God under our trials, let us open our ears and hearts to hear what he will say to us. 3. This may be understood as referring to the disputes and differences that Christians, in those times of trial, were running into among themselves: and so this part of the chapter may be considered without any connection with what goes before. Here we may observe that, whenever matters of difference arise among Christians, each side should be willing to hear the other. People are often stiff in their own opinions because they are not willing to hear what others have to offer against them: whereas we should be swift to hear reason and truth on all sides, and be slow to speak any thing that should prevent this: and, when we do speak, there should be nothing of wrath; for a soft answer turneth away wrath. As this epistle is designed to correct a variety of disorders that existed among Christians, these words, swift to hear, slow to speak, slow to wrath, may be very well interpreted according to this last explication. And we may further observe from them that, if men would govern their tongues, they must govern their passions. When Moses's spirit was provoked, he spoke unadvisedly with his lips. If we would be slow to speak, we must be slow to wrath.
II. A very good reason is given for suppressing: For the wrath of man worketh not the righteousness of God, Jam 1:20. It is as if the apostle had said, "Whereas men often pretend zeal for God and his glory, in their heat and passion, let them know that God needs not the passions of any man; his cause is better served by mildness and meekness than by wrath and fury." Solomon says, The words of the wise are heard in quiet, more than the cry of him that ruleth among fools, Ecc 9:17. Dr. Manton here says of some assemblies, "That if we were as swift to hear as we are ready to speak there would be less of wrath, and more of profit, in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, Hear me! hear me! the father modestly replied, Nec ego te, nec tu me, sed ambo audiamus apostolum - Neither let me hear thee, nor do thou hear me, but let us both hear the apostle." The worst thing we can bring to a religious controversy is anger. This, however it may pretend to be raised by a concern for what is just and right, is not to be trusted. Wrath is a human thing, and the wrath of man stands opposed to the righteousness of God. Those who pretend to serve the cause of God hereby show that they are acquainted neither with Go…
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John Calvin
1
James 1:1-4
1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
1 Jacobus, Dei ac Domini Jesu Christi servus, duodecim tribubus quae in dispersione sunt, salutem.
2 My brethren, count it all joy when ye fall into divers temptations;
2 Omne gaudium existimate, fratres mei, quum in tentationes varias incideritis;
3 Knowing this, that the trying of your faith worketh patience.
3 Scientes quod probatio fidei vestrae, patientiam operatur
4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
4 Patientia vero opus perfectum habeat, ut sitis perfecti et integri, in nullo deficientes.
1 To the twelve tribes. When the ten tribes were banished, the Assyrian king placed them in different parts. Afterwards, as it usually happens in the revolutions of kingdoms (such as then took place,) it is very probable that they moved here and there in all directions. And the Jews had been scattered almost unto all quarters of the world. He then wrote and exhorted all those whom he could not personally address, because they had been scattered far and wide. But that he speaks not of the grace of Christ and of faith in him, the reason seems to be this, because he addressed those who had already been rightly taught by others; so that they had need, not so much of doctrine, as of the goads of exhortations. [98]
2 All joy. The first exhortation is, to bear trials with a cheerful mind. And it was especially necessary at that time to comfort the Jews, almost overwhelmed as they were with troubles. For the very name of the nation was so infamous, that they were hated and despised by all people wherever they went; and their condition as Christians rendered them still more miserable, because they held their own nation as their most inveterate enemies. At the same time, this consolation was not so suited to one time, but that it is always useful to believers, whose life is a constant warfare on earth.
But that we may know more fully what he means, we must doubtless take temptations or trials as including all adverse things; and they are so called, because they are the tests of our obedience to God. He bids the faithful, while exercised with these, to rejoice; and that not only when they fall into one temptation, but into many, not only of one kind, but of various kinds. And doubtless, since they serve to mortify our flesh, as the vices of the flesh continually shoot up in us, so they must necessarily be often repeated. Besides, as we labor under diseases, so it is no wonder that different remedies are applied to remove them.
The Lord then afflicts us in various ways, because ambition, avarice, envy, gluttony, intemperance, excessive love of the world, and the innumerable lusts in which we abound, cannot be cured by the same medicine.
When he bids us to count it all joy, it is the same as though he had said, that temptations ought to be so deemed as gain, as to be regarded as occasions of joy. He means, in short, that there is nothing in afflictions which ought to disturb our joy. And thus, he not only commands us to bear adversities calmly, and with an even mind, but shews us that this is a reason why the faithful should rejoice when pressed down by them.
It is, indeed, certain, that all the senses of our nature are so formed, that every trial produces in us grief and sorrow; and no one of us can so far divest himself of his nature as not to grieve and be sorrowful whenever he feels any evil. But this does not prevent the children of God to rise, by the guidance of the Spirit, above the sorrow of the flesh. Hence it is, that in the midst of trouble they cease not to rejoice.
3 Knowing this, that the trying. We now see why he called adversities trials or temptations, even because they serve to try our faith. And there is here a reason given to confirm the last sentence. For it might, on the other hand, be objected, "How comes it, that we judge that…
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5
James 1:5-8
5 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.
5 Porro si quis autem vestrum destituitur sapientia, postulet a Deo, qui dat omnibus simpliciter, nec exprobrat; et dabitur ei.
6 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.
6 Postulet autem in fide, nihil haesitans; nam qui haesitat similis est fluctui maris, qui a vento agitur et circumfertur.
7 For let not that man think that he shall receive any thing of the Lord.
7 non ergo existimet homo ille quod sit quicquam accepturus a Domino.
8 A double minded man is unstable in all his ways.
8 Vir duplici animo, instabilis est in omnibus viis suis.
5 If any of you lack wisdom. As our reason, and all our feelings are averse to the thought that we can be happy in the midst of evils, he bids us to ask of the Lord to give us wisdom. For wisdom here, I confine to the subject of the passage, as though he had said, "If this doctrine is higher than what your minds can reach to, ask of the Lord to illuminate you by his Spirit; for as this consolation alone is sufficient to mitigate all the bitterness of evils, that what is grievous to the flesh is salutary to us; so we must necessarily be overcome with impatience, except we be sustained by this kind of comfort." Since we see that the Lord does not so require from us what is above our strength, but that he is ready to help us, provided we ask, let us, therefore, learn, whenever he commands anything, to ask from him the power to perform it.
Though in this place to be wise is to submit to God in the endurance of evils, under a due conviction that he so orders all things as to promote our salvation; yet the sentence may be generally applied to every branch of right knowledge.
But why does he say If any one, as though all of them did not want wisdom. To this I answer, that all are by nature without it; but that some are gifted with the spirit of wisdom, while others are without it. As, then, all had not made such progress as to rejoice in affliction, but few there were to whom this had been given, James, therefore, referred to such cases; and he reminded those who were not as yet fully convinced that by the cross their salvation was promoted by the Lord, that they were to ask to be endued with wisdom. And yet there is no doubt, but that necessity reminds us all to ask the same thing; for he who has made the greatest progress, is yet far off from the goal. But to ask an increase of wisdom is another thing than to ask for it at first.
When he bids us to ask of the Lord, he intimates, that he alone can heal our diseases and relieve our wants.
That giveth to all men liberally. By all, he means those who ask; for they who seek no remedy for their wants, deserve to pine away in them. However, this universal declaration, by which every one of us is invited to ask, without exception, is very important; hence no man ought to deprive himself of so great a privilege.
To the same purpose is the promise which immediately follows; for as by this command he shews what is the duty of every one, so he affirms that they would not do in vain what he commands; according to what is said by Christ,
"Knock, and it shall be opened."
(Matthew 7:7; Luke 11:9.)
The word liberally, or freely, denotes promptitude in giving. So Paul, in Romans 12:8, requires simplicity in deacons. And in 2 Corinthians 8 and 2 Corinthians 9, when speaking of charity or love, he repeats the same word several times. The meaning, then, is, that God is so inclined and ready to give, that he rejects none, or haughtily puts them off, being not like the niggardly and grasping, who either sparingly, as with a closed hand, give but little, or give only a part of what they were about to give, or long debate with themselves whether to give or not. [101]
And upbraideth not. This is added, lest any one should fear to com…
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9
James 1:9-11
9 Let the brother of low degree rejoice in that he is exalted:
9 Porro glorietur frater humilis in sublimate sua;
10 But the rich, in that he is made low: because as the flower of the grass he shall pass away.
10 Dives autem in humilitate sua, quia tanquam flos herbae prateteribit.
11 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.
11 Nam sol exortus est cum aestu, et exarescit herba, et flos ejus cecidit, et decor aspectus ejus periit; sic et dives in suis viis (vel, copiis) marcescet.
9 Let the brother of low degree. As Paul, exhorting servants submissively to bear their lot, sets before them this consolation, that they were the free-men of God, having been set free by his grace from the most miserable bondage of Satan, and reminds them, though free, yet to remember that they were the servants of God; so here James in the same manner bids the lowly to glory in this, that they had been adopted by the Lord as his children; and the rich, because they had been brought down into the same condition, the world's vanity having been made evident to them. Thus the first thing he would have to do is to be content with their humble and low state; and he forbids the rich to be proud. Since it is incomparably the greatest dignity to be introduced into the company of angels, nay, to be made the associates of Christ, he who estimates this favor of God aright, will regard all other things as worthless. Then neither poverty, nor contempt, nor nakedness, nor famine nor thirst, will make his mind so anxious, but that he will sustain himself with this consolation. "Since the Lord has conferred on me the principal thing, it behooves me patiently to bear the loss of other things, which are inferior."
Behold, how a lowly brother ought to glory in his elevation or exaltation; for if he be accepted of God, he has sufficient consolation in his adoption alone, so as not to grieve unduly for a less prosperous state of life.
10 But the rich, in that he is made low, or, in his lowness. He has mentioned the particular for the general; for this admonition pertains to all those who excel in honor; or in dignity, or in any other external thing. He bids them to glory in their lowness or littleness, in order to repress the haughtiness of those who are usually inflated with prosperity. But he calls it lowness, because the manifested kingdom of God ought to lead us to despise the world, as we know that all the things we previously greatly admired, are either nothing or very little things. For Christ, who is not a teacher except of babes, checks by his doctrine all the haughtiness of the flesh. Lest, then, the vain joy of the world should captivate the rich, they ought to habituate themselves to glory in the casting down of their carnal excellency. [103]
As the flower of the grass. Were any one to say that James alludes to the words of Isaiah, I would not much object; but I cannot allow that he quotes the testimony of the Prophet, who speaks not only of the things of this life and the fading character of the world, but of the whole man, both body and soul; [Isaiah 40:6-8;] but here what is spoken of is the pomp of wealth or of riches. And the meaning is, that glorying in riches is foolish and preposterous, because they pass away in a moment. The philosophers teach the same thing; but the song is sung to the deaf, until the ears are opened by the Lord to hear the truth concerning the eternity of the celestial kingdom. Hence he mentions brother; intimating that there is no place for this truth, until we are admitted into the order of God's children.
Though the received reading is en tais poreiais, yet I agree with Erasmus, and read the last word, poriais, without the diphthong "in his riches," or, with his riches; and the latter I prefer. [104]
Footnotes:
[103] The opinion of Macknig…
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12
James 1:12-15
12 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.
12 Beatus vir qui suffert temptationem; quod quum probatus fuerit, accipiet coronam vitae, quam promisit Deus diligentibus ipsum.
13 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:
13 Nemo quum tentatur dicat, a Deo tentor; Deus enim nec tentari malis potest, nec quenquam tentat.
14 But every man is tempted, when he is drawn away of his own lust, and enticed.
14 Sed unusquisque tentatur, dum a sua concupiscentia abstrahitur, et inescatur.
15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
15 Postquam antum concupiscentia conceperit, parit peccatum vero perfectum generat mortem.
12 Blessed is the man. After having applied consolation, he moderated the sorrow of those who were severely handled in this world, and again humbled the arrogance of the great. He now draws this conclusion, that they are happy who magnanimously endure troubles and other trials, so as to rise above them. The word temptation may indeed be otherwise understood, even for the stings of lusts which annoy the soul within; but which is here commended, as I think, is fortitude of mind in enduring adversities. It is, however, a paradox, that they are not happy to whom all things come according to their wishes, but such as are not overcome with evils.
For when he is tried. He gives a reason for the preceding sentence; for the crown follows the contest. If, then, it be our chief happiness to be crowned in the kingdom of God, it follows, that the contests with which the Lord tries us, are aids and helps to our happiness. Thus the argument is from the end or the effect: hence we conclude, that the faithful are harassed by so many evils for this purpose, that their piety and obedience may be made manifest, and that they may be thus at length prepared to receive the crown of life.
But they reason absurdly who hence infer that we by fighting merit the crown; for since God has gratuitously appointed it for us, our fighting only renders us fit to receive it.
He adds, that it is promised to those who love God. By speaking thus, he means not that the love of man is the cause of obtaining the crown, (for God anticipates us by his gratuitous love;) but he only intimates that the elect who love him are alone approved by God. He then reminds us that the conquerors of all temptations are those who love God, and that we fail not in courage when we are tried, for no other cause than because the love of the world prevails in us.
13 Let no man, when he is tempted. Here, no doubt, he speaks of another kind of temptation. It is abundantly evident that the external temptations, hitherto mentioned, are sent to us by God. In this way God tempted Abraham, (Genesis 22:1,) and daily tempts us, that is, he tries us as to what are we by laying before us an occasion by which our hearts are made known. But to draw out what is hid in our hearts is a far different thing from inwardly alluring our hearts by wicked lusts.
He then treats here of inward temptations which are nothing else than the inordinate desires which entice to sin. He justly denies that God is the author of these, because they flow from the corruption of our nature.
This warning is very necessary, for nothing is more common among men than to transfer to another the blame of the evils they commit; and they then especially seem to free themselves, when they ascribe it to God himself. This kind of evasion we constantly imitate, delivered down to us as it is from the first man. For this reason James calls us to confess our own guilt, and not to implicate God, as though he compelled us to sin.
But the whole doctrine of scripture seems to be inconsistent with this passage; for it teaches us that men are blinded by God, ar…
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16
James 1:16-18
16 Do not err, my beloved brethren.
16 Ne erretis, fratres mei dilecti:
17 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.
17 Omnis donatio bona et omne donum perfectum desursum est, descendens a Patre luminum; apud quem non est transmutatio, aut conversionis obumbratio.
18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
18 Is sua voluntate genuit nos veritatis, ut essemus primitiae quaedam suaram creaturarum.
16 Do not err. This is an argument from what is opposite; for as God is the author of all good, it is absurd to suppose him to be the author of evil. To do good is what properly belongs to him, and according to his nature; and from him all good things come to us. Then, whatever evil he does, is not agreeable to his nature. But as it sometimes happens, that he who quits himself well through life, yet in some things fails, he meets this doubt by denying that God is mutable like men. But if God is in all things and always like himself, it hence follows that well-doing is his perpetual work.
This reasoning is far different from that of Plato, who maintained that no calamities are sent on men by God, because he is good; for though it is just that the crimes of men should be punished by God, yet it is not right, with regard to him, to regard among evils that punishment which he justly inflicts. Plato, indeed, was ignorant; but James, leaving to God his right and office of punishing, only removes blame from him. This passage teaches us, that we ought to be so affected by God's innumerable blessings, which we daily receive from his hand, as to think of nothing but of his glory; and that we should abhor whatever comes to our mind, or is suggested by others, which is not compatible with his praise.
God is called the Father of lights, as possessing all excellency and the highest dignity. And when he immediately adds, that there is in him no shadow of turning, he continues the metaphor; so that we may not measure the brightness of God by the irradiation of the sun which appears to us. [107]
18 Of his own will. He now brings forward a special proof of the goodness of God which he had mentioned, even that he has regenerated us unto eternal life. This invaluable benefit every one of the faithful feels in himself. Then the goodness of God, when known by experience, ought to remove from them all a contrary opinion respecting him.
When he says that God of his own will, or spontaneously, hath begotten us, he intimates that he was induced by no other reason, as the will and counsel of God are often set in opposition to the merits of men. What great thing, indeed, would it have been to say that God was not constrained to do this? But he impresses something more, that God according to his own goodwill hath begotten us, and has been thus a cause to himself. It hence follows that it is natural to God to do good.
But this passage teaches us, that as our election before the foundation of the world was gratuitous, so we are illuminated by the grace of God alone as to the knowledge of the truth, so that our calling corresponds with our election. The Scripture shews that we have been gratuitously adopted by God before we were born. But James expresses here something more, that we obtain the right of adoption, because God does also call us gratuitously. (Ephesians 1:4, 5.) Farther, we hence learn, that it is the peculiar office of God spiritually to regenerate us; for that the same thing is sometimes ascribed to the ministers of the gospel, means no other thing than this, that God acts through them; and it happens indeed through them, but he nevertheless alone doeth the work.
The word begotten means that we become new men, so that we put off our former nature when we are effectually called by God. He adds how God begets us, even by the word of truth, so that …
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19
James 1:19-21
19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
19 Itaque, fratres mei dilecti, sit omnis homo celer ad audiendum, tardus autem ad loquendum, tardus ad iram:
20 For the wrath of man worketh not the righteousness of God.
20 Ira enim hominus justitiam Dei non operatur.
21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
21 Quapropter deposita omni inmunditie, et redundantia malitiae, cum mansuetudine suscipite insitum sermonem qui potest servare animas vestras.
19 Let every man. Were this a general sentence, the inference would be farfetched; but as he immediately adds a sentence respecting the word of truth suitable to the last verse, I doubt not but that he accommodates this exhortation peculiarly to the subject in hand. Having then set before us the goodness of God, he shews how it becomes us to be prepared to receive the blessing which he exhibits towards us. And this doctrine is very useful, for spiritual generation is not a work of one moment. Since some remnants of the old man ever abide in us, we must necessarily be through life renewed, until the flesh be abolished; for either our perverseness, or arrogance, or sloth, is a great impediment to God in perfecting in us his work. Hence, when James would have us to be swift to hear, he commends promptitude, as though he had said, "When God so freely and kindly presents himself to you, you also ought to render yourselves teachable, lest your slowness should cause him to desist from speaking."
But inasmuch as we do not calmly hear God speaking to us, when we seem to ourselves to be very wise, but by our haste interrupt him when addressing us, the Apostle requires us to be silent, to be slow to speak. And, doubtless, no one can be a true disciple of God, except he hears him in silence. He does not, however, require the silence of the Pythagorean school, so that it should not be right to inquire whenever we desire to learn what is necessary to be known; but he would only have us to correct and restrain our forwardness, that we may not, as it commonly happens, unseasonably interrupt God, and that as long as he opens his sacred mouth, we may open to him our hearts and our ears, and not prevent him to speak.
Slow to wrath. Wrath also, I think, is condemned with regard to the hearing which God demands to be given to him, as though making a tumult it disturbed and impeded him, for God cannot be heard except when the mind is calm and sedate. Hence, he adds, that as long as wrath bears rule there is no place for the righteousness of God. In short, except the heat of contention be banished, we shall never observe towards God that calm silence of which he has just spoken.
21 Wherefore lay apart. He concludes by saying how the word of life is to be received. And first, indeed, he intimates that it cannot be rightly received except it be implanted, or strike roots in us. For the expression, to receive the implanted word, ought to be thus explained, "to receive it, that it may be really implanted." For he alludes to seed often sown on and ground, and not received into the moist bosom of the earth; or to plants, which being cast on the ground, or laid on dead wood, soon wither. He then requires that it should be a living implanting, by which the word becomes as it were united with our heart.
He at the same time shews the way and manner of this reception, even with meekness. By this word he means humility and the readiness of a mind disposed to learn, such as Isaiah describes when he says,
"On whom does my Spirit rest, except on the humble and meek?" (Isaiah 57:15.)
Hence it is, that so far profit in the school of God, because hardly one in a hundred renounces the stubbornness of his own spirit, and gently submits to God; but almost all are conceited and refractory. But if we desire to be the living plantation of God, we …
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22
James 1:22-27
22 But be ye doers of the word, and not hearers only, deceiving your own selves.
22 Estote factores sermones, et non auditores solum, fallentes vos ipsos.
23 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:
23 Nam si quis auditor est sermones, et non factor, hic similis est homini consideranti faciem nativitatis suae in speculo.
24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
24 Consideravit enim seipsum, et abiit, et protinus oblitus est qualis sit.
25 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.
25 Qui vero intuitus fuerit in legem perfectam, quae est libertatis, et permanserit, hic non auditor obliviosus, sed factor operis, beatus in opere suo erit.
26 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.
26 Si quis videtur religiosus esse inter vos, nec refraenat linguam suam, sed decipits cor suum, hujus inanus est religio.
27 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.
27 Religio pura et impolluta coram Deo et Patre, haec est, Visitare pupillos et viduas in afflictione ipsorum, inmaculatum servare se a mundo.
22 Be ye doers of the word. The doer here is not the same as in Romans 2:13, who satisfied the law of God and fulfilled it in every part, but the doer is he who from the heart embraces God's word and testifies by his life that he really believes, according to the saying of Christ,
"Blessed are they who hear God's word and keep it," (Luke 11:28;)
for he shews by the fruits what that implanting is, before mentioned. We must further observe, that faith with all its works is included by James, yea, faith especially, as it is the chief work which God requires from us. The import of the whole is, that we ought to labor that the word of the Lord should strike root in us, so that it may afterwards fructify. [110]
23 He is like to a man. Heavenly doctrine is indeed a mirror in which God presents himself to our view; but so that we may be transformed unto his image, as Paul says in 2 Corinthians 3:18. But here he speaks of the external glance of the eye, not of the vivid and efficacious meditation which penetrates into the heart. It is a striking comparison, by which he briefly intimates, that a doctrine merely heard and not received inwardly into the heart avails nothing, because it soon vanishes away.
25 The perfect law of liberty. After having spoken of empty speculation, he comes now to that penetrating intuition which transforms us to the image of God. And as he had to do with the Jews, he takes the word law, familiarly known to them, as including the whole truth of God.
But why he calls it a perfect law, and a law of liberty, interpreters have not been able to understand; for they have not perceived that there is here a contrast, which may be gathered from other passages of Scripture. As long as the law is preached by the external voice of man, and not inscribed by the finger and Spirit of God on the heart, it is but a dead letter, and as it were a lifeless thing. It is, then, no wonder that the law is deemed imperfect, and that it is the law of bondage; for as Paul teaches in Galatians 4:24, separated from Christ, it generates to condemn and as the same shews to us in Romans 8:13, it can do nothing but fill us with diffidence and fear. But the Spirit of regeneration, who inscribes it on our inward parts, brings also the grace of adoption. It is, then, the same as though James had said, "The teaching of the law, let it no longer lead you to bondage, but, on the contrary, bring you to liberty; let it no longer be only a schoolmaster, but bring you to perfec…
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Jamieson–Fausset–Brown
2
My brethren--a phrase often found in James, marking community of nation and of faith.
all joy--cause for the highest joy [GROTIUS]. Nothing but joy [PISCATOR]. Count all "divers temptations" to be each matter of joy [BENGEL].
fall into--unexpectedly, so as to be encompassed by them (so the original Greek).
temptations--not in the limited sense of allurements to sin, but trials or distresses of any kind which test and purify the Christian character. Compare "tempt," that is, try, Gen 22:1. Some of those to whom James writes were "sick," or otherwise "afflicted" (Jam 5:13). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation for his good.
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3
the trying--the testing or proving of your faith, namely, by "divers temptations." Compare Rom 5:3, tribulation worketh patience, and patience experience (in the original dokime, akin to dokimion, "trying," here; there it is experience: here the "trying" or testing, whence experience flows).
patience--The original implies more; persevering endurance and continuance (compare Luk 8:15).
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4
Let endurance have a perfect work (taken out of the previous "worketh patience" or endurance), that is, have its full effect, by showing the most perfect degree of endurance, namely, "joy in bearing the cross" [MENOCHIUS], and enduring to the end (Mat 10:22) [CALVIN].
ye may be perfect--fully developed in all the attributes of a Christian character. For this there is required "joy" [BENGEL], as part of the "perfect work" of probation. The work of God in a man is the man. If God's teachings by patience have had a perfect work in you, you are perfect [ALFORD].
entire--that which has all its parts complete, wanting no integral part; Th1 5:23, "your whole (literally, 'entire') spirit, soul, and body"; as "perfect" implies without a blemish in its parts.
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5
English Version omits "But," which the Greek has, and which is important. "But (as this perfect entireness wanting nothing is no easy attainment) if any," &c.
lack--rather, as the Greek word is repeated after James's manner, from Jam 1:4, "wanting nothing," translate, "If any of you want wisdom," namely, the wisdom whereby ye may "count it all joy when ye fall into divers temptations," and "let patience have her perfect work." This "wisdom" is shown in its effects in detail, Jam 3:7. The highest wisdom, which governs patience alike in poverty and riches, is described in Jam 1:9-10.
ask-- (Jam 4:2).
liberally--So the Greek is rendered by English Version. It is rendered with simplicity, Rom 12:8. God gives without adding aught which may take off from the graciousness of the gift [ALFORD]. God requires the same "simplicity" in His children ("eye . . . single," Mat 6:22, literally, "simple").
upbraideth not--an illustration of God's giving simply. He gives to the humble suppliant without upbraiding him with his past sin and ingratitude, or his future abuse of God's goodness. The Jews pray, "Let me not have need of the gifts of men, whose gifts are few, but their upbraidings manifold; but give me out of Thy large and full hand." Compare Solomon's prayer for "wisdom," and God's gift above what he asked, though God foresaw his future abuse of His goodness would deserve very differently. James has before his eye the Sermon on the Mount (see my Introduction). God hears every true prayer and grants either the thing asked, or else something better than it; as a good physician consults for his patient's good better by denying something which the latter asks not for his good, than by conceding a temporary gratification to his hurt.
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6
ask in faith--that is, the persuasion that God can and will give. James begins and ends with faith. In the middle of the Epistle he removes the hindrances to faith and shows its true character [BENGEL].
wavering--between belief and unbelief. Compare the case of the Israelites, who seemed to partly believe in God's power, but leaned more to unbelief by "limiting" it. On the other hand, compare Act 10:20; Rom 4:20 ("staggered not . . . through unbelief," literally, as here, "wavered not"); Ti1 2:8.
like a wave of the sea-- Isa 57:20; Eph 4:14, where the same Greek word occurs for "tossed to and fro," as is here translated, "driven with the wind."
driven with the wind--from without.
tossed--from within, by its own instability [BENGEL]. At one time cast on the shore of faith and hope, at another rolled back into the abyss of unbelief; at one time raised to the height of worldly pride, at another tossed in the sands of despair and affliction [WIESINGER].
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7
For--resumed from "For" in Jam 1:6.
that man--such a wavering self-deceiver.
think--Real faith is something more than a mere thinking or surmise.
anything--namely, of the things that he prays for: he does receive many things from God, food, raiment, &c., but these are the general gifts of His providence: of the things specially granted in answer to prayer, the waverer shall not receive "anything," much less wisdom.
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8
double-minded--literally, "double-souled," the one soul directed towards God, the other to something else. The Greek favors ALFORD'S translation, "He (the waverer, Jam 1:6) is a man double-minded, unstable," &c.; or better, BEZA'S. The words in this Jam 1:8 are in apposition with "that man," Jam 1:7; thus the "us," which is not in the original, will not need to be supplied, "A man double-minded, unstable in all his ways!" The word for "double-minded" is found here and in Jam 4:8, for the first time in Greek literature. It is not a hypocrite that is meant, but a fickle, "wavering" man, as the context shows. It is opposed to the single eye (Mat 6:22).
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9
Translate, "But let the brother," &c. that is, the best remedy against double-mindedness is that Christian simplicity of spirit whereby the "brother," low in outward circumstances, may "rejoice" (answering to Jam 1:2) "in that he is exalted," namely, by being accounted a son and heir of God, his very sufferings being a pledge of his coming glory and crown (Jam 1:12), and the rich may rejoice "in that he is made low," by being stripped of his goods for Christ's sake [MENOCHIUS]; or in that he is made, by sanctified trials, lowly in spirit, which is true matter for rejoicing [GOMARUS]. The design of the Epistle is to reduce all things to an equable footing (Jam 2:1; Jam 5:13). The "low," rather than the "rich," is here called "the brother" [BENGEL].
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18 more notes on this passage are in the library.
Martin Luther
16–21 · Epistle Sermons
1. This lesson was addressed to all Christians. Particularly was it meant for the time when they had to endure from the unbelieving world persecutions severe and oft; as James indicates at the outset, where he says (verses 2-4): "Count it all joy, my brethren, when ye fall into manifold temptations; knowing that the proving of your faith worketh patience. And let patience have its perfect work, that ye may be perfect and entire." Again (verse 12): "Blessed is the man that endureth temptation."
WHY MEN REJECT THE GOSPEL.
2. Two things there are which part men from the Gospel: one is angry impatience, and the other evil lust. Of these James speaks in this epistle. The former sin, he says, arises under persecution--when for the sake of Christ the Lord you must give up property and honor, and risk body and life; must be regarded as fools, as the drudges, yes, the footstool, of the world. Painful and intolerable to the point of discouragement and weariness is such a lot, particularly when it is apparent that your persecutors enjoy good fortune, having honor, power and wealth, while you suffer constantly. Peter, too, admonishes (1 Pet 3, 10), upon authority of Psalm 34, 12-14: He who would be a Christian must be prepared to avoid evil and do good, to seek peace, to refrain his tongue from evil and his lips from speaking guile, and must commit himself to God.
In the case of a great many people otherwise favorably disposed toward the Gospel, it is nothing but persecution which deters and repels them from it. They cannot endure the injuries and reproaches they must suffer for its sake. But for the precious holy cross which is laid upon Christians, and their inability to overcome indignation and impatience, the world would long ago have been crowded with Christians. But on account of trials men recoil, saying: "Rather than endure these, I will remain with the majority; as it is with them, so be it with me."
3. The second thing to which James refers is worldly lust--"filthiness," as James terms it. This, too, is a prevailing evil, particularly with the common people. When they once hear the Gospel they are prone to think right away that they know all about it. They cease to heed it and drown in lust, pride and covetousness of the world, being concerned entirely with accumulating wealth and seeking pleasure.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
16–21 · Epistle Sermons
4. That these two evils prevail is apparent to the eyes of all men today. We fear that we shall fare no better than the prophets and the apostles; these things are likely to continue. Nevertheless, we must unceasingly exert ourselves in behalf of ourselves and others to guard diligently against both these evils. Particularly must we not impatiently murmur and rage against God; we must also show meekness toward our fellowmen, to the end that wrath everywhere may be quelled and subdued, and only patience and meekness reign among Christians.
5. As I said before, such seems to be the trend of the whole text. The apostle gives a reason why we should be patient to the extent of not allowing ourselves to be vexed with them who injure us, especially ungrateful rejecters of the Word of God or persecutors of Christians. The reason he assigns is the debt of gratitude we owe: we are to remember the great good we receive from God in heaven--"Every good gift and every perfect gift is from above, coming down from the Father of lights."
OUR BLESSINGS OUTWEIGH OUR ILLS.
6. If you carefully balance our gifts and trials against each other and weigh them carefully, you will find the blessings conferred upon you so numerous and rich as far to outweigh the injuries and reproaches you must incur. Therefore, if you are assailed by the world, and are provoked to impatience by ingratitude, contempt and persecution, compare with your trials the blessings and consolations you have in Christ and his Gospel. You will soon find you have more reason to pity your enemies than you have to murmur and to rage against them.
7. Again, concerning them who live in worldly lusts--in "filthiness," as the apostle terms it: let not their conduct induce you to forsake the Gospel to be like them; for their portion is altogether paltry in comparison with your glorious blessings and divine riches. Take thought, then, and do not allow yourselves to be misled either by the wanton wickedness of the world, through the injury and pain it may inflict, or by the prosperity of the world's wealthy, who live riotously in all manner of voluptuousness. Look upon what you have from the Father in comparison--his divine blessings, his perfect gifts.
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16–21 · Epistle Sermons
8. For the sake of distinction, we shall designate by "good gifts" the blessings we enjoy here in this life; by "perfect gifts" those awaiting us in the life to come. James implies this distinction when he says: "Of his own will he brought us forth by the word of truth, that we should be a kind of first-fruits of his creatures." In the terms "good gifts" and "perfect gifts," the apostle comprehends all our blessings, those we have already received in the present life and those to be ours in the life to come.
9. I will not now speak particularly of earthly, transient and changeable blessings, such as temporal goods, honor, a healthy body and others, but could we only compare our blessings with these and weigh our treasures and surpassing blessings, we should presently conclude that ours transcend in value a hundred thousand times anything the world possesses and boasts. Many individuals there are who would give thousands of dollars to have the sight of both eyes. So much do they prize the blessing of sight, they would willingly suffer a year's illness or endure other great inconveniences to obtain it. Less sensible would they be to such discomforts than to the deprivation of the thing they desire.
Of physical blessings particularly, we shall not now speak, however, save to mention that they are never equaled by physical ills. Who can purchase or merit, even by enduring tenfold his present physical ills, the very least of God's gifts; as, for instance, the beholding of the light of the beautiful sun for a single day? And so long as mortal life itself remains, you have the greatest of blessings, one outweighing far all gold and silver and all the misfortunes you may endure.
OUR BLESSINGS IN CHRIST'S RESURRECTION.
But we shall speak now particularly of the blessings we have in Christ's resurrection, a subject appropriate to this Paschal season. The text says, Every good gift and every perfect gift cometh down from the Father of lights. For God has begun the work of edifying us, of building us up, and will constitute us his own children, his heirs. This work, James says, is wrought through the Gospel, or "the word of truth," as he terms it.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
16–21 · Epistle Sermons
10. But what does the resurrection advantage us? It has already brought us this gain: our hearts are enlightened and filled with joy, and we have passed from the darkness of sin, error and fear into the clear light; the Christian is able to judge all sects, all doctrines of devils, that may arise on earth. Is it not a thing of unspeakable value, a precious gift, to be enlightened and taught of God to the extent of being able to judge correctly every doctrine and every kind of conduct exhibited in this world, and to show all men how to live--what to do and what to avoid? Well may we boast, then, of having here on earth also a Father--"the Father of lights"--from whom we receive blessings of such magnitude that man should willingly yield body and life for their attainment.
What would I in my darkness not have given to be liberated from the very dread which prompted the celebration of masses and other abominations, yes, from the torture and anguish of conscience which left me no rest? or to have instruction enabling me rightly to interpret a single psalm? I would, for such enlightenment, readily have crawled on the ground to the ends of the earth. Thank God, we now have the blessed treasure abundantly, the great and precious light, the gracious Word. What is the sum of all suffering and misfortune compared to this light?
11. Secondly, through Christ's resurrection we have a good, joyous conscience, one able to withstand every form of sin and temptation and to maintain a sure hope of eternal life. The great, glorious gifts and blessings of the resurrection are these: the Gospel, Holy Baptism, the power of the Holy Spirit, and comfort in all adversity. What is a slight injury or the loss of some temporal blessing in comparison with these? What reason has any man to murmur and to rage when such divine blessings are his, even here in this life, blessings which none can take away or abridge?
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)