James 1:15 Komentář

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).

In this chapter, after the inscription and salutation, the apostle instructs the saints he writes to, how to behave under afflictions, and in every state of life; teaches them not to impute their sins to God, but to themselves; directs them in hearing the word, and cautions against self-deception in religion. The inscription and salutation are in Jam 1:1 in which the author of the epistle is described by his name and office; and the persons it is written to, by the tribes of Israel they belonged to, and by the condition in which they were scattered about in the world, to whom the apostle wishes all grace. And as they were in an afflicted state, he begins with an exhortation to rejoice in their afflictions; because hereby faith was tried, and that produced patience, and patience being perfect, is the way to be complete, and want nothing, Jam 1:2, but if any wanted wisdom, how to behave under such exercises, he advises to apply to God for it, from whom it may be expected, since he is the giver of it, and gives it to all, and that liberally, and does not upbraid with the former conduct, Jam 1:5 but then such should ask in faith, or otherwise it cannot be thought they should receive, and besides would justly deserve the characters of fluctuating and unstable persons, Jam 1:6. And the exhortations the apostle had given, he observes, suited all sorts of persons, poor and rich; the one who is exalted amidst his poverty, and the other who is mean, and frail, and mortal, amidst all his riches; which is illustrated by the flower of the grass falling off and perishing, Jam 1:9. And upon the whole, he concludes the blessedness of the man that endures affliction patiently, since a crown of life is promised him, and he will receive it, Jam 1:12 and from external temptations or afflictions, the apostle proceeds to internal ones, temptations to sin; and denies them to be of God, and imputes them to the lusts of men, and gives a very accurate account of the beginning, progress, and finishing of sin by man; and observes, that to place sin to the account of God, and not man, is a very great error, Jam 1:13, which he proves from the pure and holy nature of God; and from the good and perfect gifts, which all, and only, come from him; and instances in regeneration, which is of his will, and by his word, and is the beginning and spring of all good in man, Jam 1:17. And having mentioned the word, as a means of that grace, he gives some rules about hearing it; that it should be heard with eagerness, and received with meekness; and whatsoever is contrary thereunto should be avoided; as a forwardness to be teachers of it: wrath and anger at the doctrines of it, which do not work the righteousness of God; and all impurity and naughtiness of the mind, which must render it inattentive to it; and the rather all this should be regarded, since the word is the ingrafted word, and able to save the souls of men, Jam 1:19 and particular care should be had, that what is heard is put in practice, or otherwise it will be a self-deception; and such will be like a man that beholds his face in a glass goes away, and forgets what sort of a man he is; whereas, if a man looks into the glass of the Gospel hears the word attentively, remembers what he hears, and continues in it, he finds many blessed advantages in so doing, Jam 1:22 and then the apostle distinguishes between a vain religion, and a pure one; a vain religion is only a seeming one, and may be known to be so by a man's having no guard upon his tongue; wherefore if he thinks himself religious, he is mistaken and his heart deceived, Jam 1:26 but pure and undefiled religion, which is so in the sight of God, shows itself in a holy life and conversation in general, and particularly in visiting and assisting widows and orphans in distress, Jam 1:27.

Then when lust hath conceived,.... A proposal of pleasure or profit being made, agreeable to lust, or the principle of corrupt nature, sinful man is pleased with it; and instead of resisting and rejecting the motion made, he admits of it, and receives it, and cherishes it in his mind; he dallies and plays with it; he dwells upon it in his thoughts, and hides it under his tongue, and in his heart, as a sweet morsel, and forsakes it not, but contrives ways and means how to bring it about; and this is lust's conceiving. The figure is used in Psa 7:14 on which Kimchi, a Jewish commentator, has this note; "he (the psalmist) compares the thoughts of the heart "to a conception", and when they go out in word, this is "travail", and in work or act, this is "bringing forth".'' And so it follows here, it bringeth forth sin; into act, not only by consenting to it, but by performing it: and sin, when it is finished: being solicited, is agreed to, and actually committed: bringeth forth death; as the first sin of man brought death into the world, brought a spiritual death, or moral death upon man, subjected him to a corporeal death, and made him liable to an eternal one; so every sin is deserving of death, death is the just wages of it; yea, even the motions of sin work in men to bring forth fruit unto death. Something like these several gradual steps, in which sin proceeds, is observed by the Jews, and expressed in much the like language, in allegorizing the case of Lot, and his two daughters (i); "the concupiscent soul (or "lust") stirs up the evil figment, and imagines by it, and it cleaves to every evil imagination, "until it conceives a little", and produces in the heart of man the evil thought, and cleaves to it; and as yet it is in his heart, and is not "finished" to do it, until this desire or lust stirs up the strength of the body, first to cleave to the evil figment, and then , "sin is finished"; as it is said, Gen 19:36.'' (i) Midrash Haneelam in Zohar in Gen. fol. 67. 4.

If we sin when we are drunk with pleasure, we do not notice it. But when it gives birth and reaches its goal, then all the pleasure is extinguished and the bitter core of our mind comes to the surface. This stands in contrast to women in labor. For before they give birth, such women have great pain and suffering, but afterwards the pain goes away, leaving their bodies along with the child. But here it is quite different. For until we labor and give birth to our corrupt thoughts, we are happy and joyful. But once the wicked child called sin is born we are in pain as we realize the shame to which we have given birth, and then we are pierced through more deeply than any woman in labor. Therefore I beg you right from the start not to welcome any corrupt thought, for if we do so the seeds will grow inside us, and if we get to that stage, the sin inside us will come out in deeds and strike us dead by condemning us, in spite of all our confessions and tears. For there is nothing more destructive than sin.

Each one of us is tempted by our own lust, so let us fight and resist and not give in nor allow ourselves to be lured by it, nor allow it to conceive anything to which it might then give birth. It is like this—lust coaxes and coddles you, it excites and urges you on, positively encouraging you to do something wrong. Do not give in and it will not conceive. If you ponder it willingly and with pleasure, then it will conceive and give birth, and you will die.

The desires of sinners are the birth pangs of death.

Gerontius of Petra said, ‘Many people who are tempted by pleasures of the flesh do not sin with the body but lust with the mind; they keep their bodily virginity but lust in their heart. It is better then, beloved, to do what is written, “Let everyone keep a close guard upon his heart” (Prov. 4:23).’

A hermit used to say, ‘A lustful thought is brittle like papyrus. When it is thrust at us, if we do not accept it but throw it away it breaks easily. If it allures us and we keep playing with it, it becomes as difficult to break as iron. We need discernment to know that those who consent lose hope of salvation and for those who do not consent, a crown is made ready.’

Abraham, who was a disciple of Agatho, once asked Poemen, ‘Why do the demons attack me?’ Poemen said to him, ‘Is it the demons who attack you? It is not the demons who attack me. When we follow our self-will then our wills seem like demons and it is they who urge us to obey them. If you want to know the kind of people with whom the demons fight, it is Moses and those like him.’

A brother asked some of the monks whether evil thoughts defiled a man. When they were asked this question, some said, ‘Yes,’ but some said, ‘No, for if that were so, we ordinary people could not be saved. If we think of vile actions but do not do them, it is this which brings salvation.’ The questioner was discontented with the monks’ diverse answers, and he went to an experienced hermit and asked him about it. He replied, ‘Everyone is required to act according to his capacity.’ Then the brother asked him, ‘For the Lord’s sake, explain this saying to me.’ So he said, ‘Look here, suppose there was a valuable jug and two monks came in, one of whom had a great capacity for a disciplined life, and the other a small capacity. Suppose that the mind of the more disciplined man is moved at the sight of the jug and he says inwardly, “I’d like to have that jug,” but the idea leaves him at once, and he puts away any thought of it, then he would not be defiled. But if the less disciplined man covets the jug and is strongly moved by an impulse to take it, and yet after a struggle he does not take it, he would not be defiled either.’

A brother asked a hermit, ‘What shall I do, for I am troubled by many temptations, and I do not know how to resist them?’ He said, ‘Do not fight against them all at once, but against one of them. All the temptations of monks have a single source. You must consider what kind of root of temptation you have, and fight against that and in this way all the other temptations will also be defeated.’

A brother asked Poemen about the words, ‘Do not render evil for evil’ (1 Thess. 5:15). He said to him, ‘The passions work in four stages: first in the heart, then in the face, third in words, fourth in deeds – and it is in deeds that it is essential not to render evil for evil. If you purify your heart, passion will not show in your expression, but if it does, take care not to speak about it; if you do speak, cut the conversation short in case you render evil for evil.’

Let no one who is tempted say he is tempted by God: for God is not a tempter of evils, and he tempts no man. But each one is tempted when he is drawn away and enticed by his own conscience. Then when lust has conceived, it gives birth to sin: but sin, when it is conceived, brings forth death. "Let no one who is tempted say." If there are two kinds of temptations, why does James now reject the cause of all temptation from God? But consider that he does not say: He who was tempted, but he who is tempted. For he who, through his own fault and depravity, gives rise to temptations, so that he is a perpetual slave, says that he is not tempted by God, but by his own desire. He who has overcome the temptation that has come upon him, having established himself more securely, still becomes difficult to tempt, especially by those arising from himself. For having turned towards a wiser life, he has blocked the source of temptations, and now he lives free from temptations. But God cannot be tempted by evil: according to him who said (although he is external to us and unfamiliar to faith); Divine and blessed nature neither endures trouble nor inflicts it on others. For around mortal and earthly nature, in which variety and change are evident, all these things that preoccupy our nature occur. Indeed, lust and sin, and the death of the soul that follows from this, have been established as certain stages leading to human perdition. For lust, seizing a place to stay, having found a dwelling place, has wrought sin, which gives birth to death, unless, by removing it from the mind, we renew for ourselves the beginning of another life. Therefore, it sufficiently demonstrates divine nature, neither able to be tempted nor providing temptations to others; however, it says here that thoughts disturb and confuse the splendor of the soul. For those things that are from God greatly soothe the soul, illuminating it and revealing his ineffable beauty in many ways: therefore, he now adds.

Then desire, when it has conceived, gives birth to sin. And sin, when it is fully grown, brings forth death. Temptation occurs in three ways: by suggestion, by delight, by consent. By the suggestion of the enemy, and by delight or also by the consent of our frailty. But if, while the enemy suggests, we do not want to delight or consent to sin, this very temptation leads us to victory, by which we may deserve to receive the crown of life. Yet if, by the suggestion of the enemy, we are gradually drawn away from right intention, and begin to be enticed by vice, we indeed offend by delighting, but have not yet incurred the fall of death. However, if from the delight of the offense conceived in the heart, the birth of a wrong action follows, then we, already guilty of death, are left by the victorious enemy. To prove this by examples, Joseph was tempted by the words of his mistress, but because he did not have lustful desire, he could only be tempted by suggestion, not by delight or consent; thus, he emerged victorious. David was tempted by the sight of another man's wife, and because he had not yet overcome the desire of the flesh, he was drawn and enticed by his own desire. And when he completed the conceived crime, he fell into the guilt of death, which he nonetheless escaped by repenting. Judas was tempted by avarice, and being greedy, he was drawn and enticed by his own desire, and fell into destruction by consenting. Job was tempted in many ways, but because he did not place his possessions or bodily health above divine love, he could be tempted by hostile suggestion, but never could he consent to or even delight in sin. Therefore, what is said, "Sin, when it is fully grown, brings forth death," looks back conversely to this, which was said above about the one who endures temptation, because when he has stood the test, he will receive the crown of life. For just as the one who overcomes temptation merits the rewards of life, so indeed the one who is enticed by his desires and overcome by temptation, rightfully incurs the ruin of death.

Since it has been proven concerning the Divine nature that God is neither Himself tempted nor tempts others, here by "temptations" he means thoughts that disturb the soul, for temptations from God do not disturb but strengthen the soul by illuminating it, which is why he says: "every good gift and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17), whereas everything that proceeds from us has imperfection.

He addresses the dispersed of the twelve tribes, Jam 1:1. Shows that they should rejoice under the cross, because of the spiritual good which they may derive from it, especially in the increase and perfecting of their patience, Jam 1:2-4. They are exhorted to ask wisdom of God, who gives liberally to all, Jam 1:5. But they must ask in faith, and not with a doubting mind, Jam 1:6-8. Directions to the rich and the poor, Jam 1:9-11. The blessedness of the man that endures trials, Jam 1:12. How men are tempted and drawn away from God, Jam 1:13-15. God is the Father of lights, and all good proceeds from him, Jam 1:16-18. Cautions against hasty words and wrong tempers, Jam 1:19-21. We should be doers of the word, and not hearers merely, lest we resemble those who, beholding their natural face in a glass, when it is removed forget what manner of persons they were, Jam 1:22-24. We should look into the perfect law of liberty, and continue therein, Jam 1:25. The nature and properties of pure religion, Jam 1:26, Jam 1:27.

When lust hath conceived - When the evil propensity works unchecked, it bringeth forth sin - the evil act between the parties is perpetrated. And sin, when it is finished - When this breach of the law of God and of innocence has been a sufficient time completed, it bringeth forth death - the spurious offspring is the fruit of the criminal connection, and the evidence of that death or punishment due to the transgressors. Any person acquainted with the import of the verbs συλλαμβανειν, τικτειν , and αποκυειν, will see that this is the metaphor, and that I have not exhausted it. Συλλαμβανω signifies concipio sobolem, quae comprehenditur utero; concipio foetum; - τικτω, pario, genero, efficio; - αποκυεω ex απο et κυω, praegnans sum, in utero gero. Verbum proprium praegnantium, quae foetum maturum emittunt. Interdum etiam gignendi notionem habet. - Maius, Obser. Sacr., vol. ii., page 184. Kypke and Schleusner. Sin is a small matter in its commencement; but by indulgence it grows great, and multiplies itself beyond all calculation. To use the rabbinical metaphor lately adduced, it is, in the commencement, like the thread of a spider's web - almost imperceptible through its extreme tenuity or fineness, and as easily broken, for it is as yet but a simple irregular imagination; afterwards it becomes like a cart rope - it has, by being indulged produced strong desire and delight; next consent; then, time, place, and opportunity serving, that which was conceived in the mind, and finished in that purpose, is consummated by act. "The soul, which the Greek philosophers considered as the seat of the appetites and passions, is called by Philo το θηλυ, the female part of our nature; and the spirit το αρῥεν, the male part. In allusion to this notion, James represents men's lust as a harlot; which entices their understanding and will into its impure embraces, and from that conjunction conceives sin. Sin, being brought forth, immediately acts, and is nourished by frequent repetition, till at length it gains such strength that in its turn it begets death. This is the true genealogy of sin and death. Lust is the mother of sin, and sin the mother of death, and the sinner the parent of both." See Macknight.

INSCRIPTION: EXHORTATION ON HEARING, SPEAKING, AND WRATH. (Jam. 1:1-27) James--an apostle of the circumcision, with Peter and John, James in Jerusalem, Palestine, and Syria; Peter in Babylon and the East; John in Ephesus and Asia Minor. Peter addresses the dispersed Jews of Pontus, Galatia, and Cappadocia; James, the Israelites of the twelve tribes scattered abroad. servant of God--not that he was not an apostle; for Paul, an apostle, also calls himself so; but as addressing the Israelites generally, including even indirectly the unbelieving, he in humility omits the title "apostle"; so Paul in writing to the Hebrews; similarly Jude, an apostle, in his General Epistle. Jesus Christ--not mentioned again save in Jam 2:1; not at all in his speeches (Act 15:14-15; Act 21:20-21), lest his introducing the name of Jesus oftener should seem to arise from vanity, as being "the Lord's brother" [BENGEL]. His teaching being practical, rather than doctrinal, required less frequent mention of Christ's name. scattered abroad--literally "which are in the dispersion." The dispersion of the Israelites, and their connection with Jerusalem as a center of religion, was a divinely ordered means of propagating Christianity. The pilgrim troops of the law became caravans of the Gospel [WORDSWORTH]. greeting--found in no other Christian letter, but in James and the Jerusalem Synod's Epistle to the Gentile churches; an undesigned coincidence and mark or genuineness. In the original Greek (chairein) for "greeting," there is a connection with the "joy" to which they are exhorted amidst their existing distresses from poverty and consequent oppression. Compare Rom 15:26, which alludes to their poverty.

The guilty union is committed by the will embracing the temptress. "Lust," the harlot, then, "brings forth sin," namely, of that kind to which the temptation inclines. Then the particular sin (so the Greek implies), "when it is completed, brings forth death," with which it was all along pregnant [ALFORD]. This "death" stands in striking contrast to the "crown of life" (Jam 1:12) which "patience" or endurance ends in, when it has its "perfect work" (Jam 1:4). He who will fight Satan with Satan's own weapons, must not wonder if he finds himself overmatched. Nip sin in the bud of lust.