James1
King James Version · Public Domain
1James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
2My brethren, count it all joy when ye fall into divers temptations;
3Knowing this, that the trying of your faith worketh patience.
4But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
5If 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.
6But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
7For let not that man think that he shall receive any thing of the Lord.
8A double minded man is unstable in all his ways.
9Let the brother of low degree rejoice in that he is exalted:
10But the rich, in that he is made low: because as the flower of the grass he shall pass away.
11For 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.
12Blessed 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.
13Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:
14But every man is tempted, when he is drawn away of his own lust, and enticed.
15Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
16Do not err, my beloved brethren.
17Every 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.
18Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
19Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
20For the wrath of man worketh not the righteousness of God.
21Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
22But be ye doers of the word, and not hearers only, deceiving your own selves.
23For 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:
24For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
25But 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.
26If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
27Pure 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.
Study Guide
Public-domain commentary and original-language notes for James 1.
Chapter Summary
In this chapter: How to apply to God under troubles, and how to behave in prosperous and in adverse circumstances. (1–11). To look upon all evil as proceeding from ourselves, and all good from God. (12–18). The duty of watching against a rash temper, and of receiving the word of God with meekness. (19–21). And of living according thereto. (22–25). The difference between vain pretences and real religion. (26, 27).
vv1-11
Christianity teaches men to be joyful under troubles: such exercises are sent from God's love; and trials in the way of duty will brighten our graces now, and our crown at last. Let us take care, in times of trial, that patience, and not passion, is set to work in us: whatever is said or done, let patience have the saying and doing of it. When the work of patience is complete, it will furnish all that is necessary for our Christian race and warfare. We should not pray so much for the removal of affliction, as for wisdom to make a right use of it. And who does not want wisdom to guide him under trials, both in regulating his own spirit, and in managing his affairs? Here is something in answer to every discouraging turn of the mind, when we go to God under a sense of our own weakness and folly. If, after all, any should say, This may be the case with some, but I fear I shall not succeed, the promise is, To any that asketh, it shall be given. A mind that has single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in devotion, and rise above trials and oppositions. When our faith and spirits rise and fall with second causes, there will be unsteadiness in our words and actions. This may not always expose men to contempt in the world, but such ways cannot please God. No condition of life is such as to hinder rejoicing in God. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God; and the rich may rejoice in humbling providences, that lead to a humble and lowly disposition of mind. Worldly wealth is a withering thing. Then, let him that is rich rejoice in the grace of God, which makes and keeps him humble; and in the trials and exercises which teach him to seek happiness in and from God, not from perishing enjoyments.
vv12-18
It is not every man who suffers, that is blessed; but he who with patience and constancy goes through all difficulties in the way of duty. Afflictions cannot make us miserable, if it be not our own fault. The tried Christian shall be a crowned one. The crown of life is promised to all who have the love of God reigning in their hearts. Every soul that truly loves God, shall have its trials in this world fully recompensed in that world above, where love is made perfect. The commands of God, and the dealings of his providence, try men's hearts, and show the dispositions which prevail in them. But nothing sinful in the heart or conduct can be ascribed to God. He is not the author of the dross, though his fiery trial exposes it. Those who lay the blame of sin, either upon their constitution, or upon their condition in the world, or pretend they cannot keep from 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. The origin of evil and temptation is in our own hearts. Stop the beginnings of sin, or all the evils that follow must be wholly charged upon us. God has no pleasure in the death of men, as he has no hand in their sin; but both sin and misery are owing to themselves. As the sun is the same in nature and influences, though the earth and clouds, often coming between, make it seem to us to vary, so God is unchangeable, and our changes and shadows are not from any changes or alterations in him. What the sun is in nature, God is in grace, providence, and glory; and infinitely more. As every good gift is from God, so particularly our being born again, and all its holy, happy consequences come from him. A true Christian becomes as different a person from what he was before the renewing influences of Divine grace, as if he were formed over again. We should devote all our faculties to God's service, that we may be a kind of first-fruits of his creatures.
vv19-21
Instead of blaming God under our trials, let us open our ears and hearts to learn what he teaches by them. And if men would govern their tongues, they must govern their passions. The worst thing we can bring to any dispute, is anger. Here is an exhortation to lay apart, and to cast off as a filthy garment, all sinful practices. This must reach to sins of thought and affection, as well as of speech and practice; to every thing corrupt and sinful. We must yield ourselves to the word of God, with humble and teachable minds. Being willing to hear of our faults, taking it not only patiently, but thankfully. It is the design of the word of God to make us wise to salvation; and those who propose any mean or low ends in attending upon it, dishonour the gospel, and disappoint their own souls.
Key Words
Ἰάκωβος (Iákōbos): Jacobus, the name of three Israelites
δοῦλος (doûlos): a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency)
θεός (theós): figuratively, a magistrate; by Hebraism, very
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
κύριος (kýrios): supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
Χριστός (Christós): anointed, i.e. the Messiah, an epithet of Jesus
δώδεκα (dṓdeka): two and ten, i.e. a dozen
φυλή (phylḗ): an offshoot, i.e. race or clan
ἐν (en): "in," at, (up-)on, by, etc.
Cross References
James 1Parallel logic: tribulation produces patient endurance (patience) and tests faith.
Supported by Matthew Poole, John Calvin, JFB
Parallels the contrast between merely hearing the law and actually doing/obeying it.
Supported by John Calvin, JFB
Jesus' warning against building on sand by hearing His words but not doing them.
Supported by Matthew Henry, JFB
The trial of faith, more precious than gold, yields praise and endurance.
Supported by John Calvin, JFB
Direct echo of the prophetic imagery comparing human frailty and wealth to grass that withers.
Supported by John Calvin
Exhorts laying aside all malice/guile, echoing the call to put away all filthiness.
Supported by Matthew Henry, John Calvin
Explicates James's theme of the unbridled tongue as a mark of empty religion.
Supported by Matthew Poole, JFB
Confirms the source of wisdom: the Lord gives wisdom, knowledge, and understanding.
Supported by Matthew Poole
Solomon's prayer of faith for wisdom to govern, which God answered liberally without upbraiding.
Supported by JFB
Christ's promise that those who ask will receive from a generous Father.
Supported by Matthew Henry
God's unchangeability: 'I am the Lord, I change not,' mirroring 'no variableness, neither shadow of turning.'
Supported by Matthew Henry
Regeneration linked directly to the will of God, not of human flesh.
Supported by Matthew Henry
Being born again not of corruptible seed, but by the word of God.
Supported by Matthew Henry
Prophetic description of those who listen to God's words but do not practice them.
Supported by John Calvin
Addresses the theme of self-deception in relation to hearing and true wisdom.
Supported by Matthew Henry, Matthew Poole
Echoes the promise of being blessed in one's deeds by being a doer.
Supported by Matthew Poole
Connects directly to the key phrase 'law of liberty' used elsewhere in James.
Supported by Matthew Poole, JFB
Asking in prayer believingly, contrasted with wavering or doubting.
Supported by Matthew Poole
Believers redeemed from among men to be the dedicated 'firstfruits' unto God.
Supported by Matthew Henry
Exhortation to be swift to hear and cautious in speech when approaching God.
Supported by Matthew Henry
Exposes self-deception where a person thinks himself to be something when he is nothing.
Supported by Matthew Poole
Pronounces a blessing specifically upon those who hear the word of God and keep it.
Supported by Matthew Henry
Old Testament command to keep the tongue from evil, paralleling the need to bridle it.
Supported by Matthew Poole
Parallel command to not be conformed to, or spotted by, the surrounding world.
Supported by Matthew Poole, JFB
Identifies James as an apostle of the circumcision ministry to the Jews.
Supported by Matthew Poole, JFB
The promised 'crown' given to those who love the Lord's appearing.
Supported by Matthew Henry
The direct theological link between sin's maturity and its consequence: death.
Supported by Matthew Henry
Highlights Christian liberty in contrast to legal bondage, relating to the law of liberty.
Supported by JFB
Connects walking at liberty with diligently seeking and keeping God's precepts.
Supported by Matthew Poole