James 1:25 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.

But whoso looketh into the perfect law of liberty,.... By which is meant, not the moral law, but the Gospel; for only of that is the apostle speaking in the context: this is no other than the word of truth, with which God begets men of his own will; and is the ingrafted word which is able to save, and of which men should be doers, as well as hearers, Jam 1:18, and this is compared to a glass by the Apostle Paul, Co2 3:18, and the word here used for looking into it is the same word the Apostle Peter uses of the angels, who desired to look into the mysteries of the Gospel, Pe1 1:12 all which serve to strengthen this sense; now the Gospel is called a law; not that it is a law, strictly speaking, consisting precepts, and established and enforced by sanctions penalties; for it is a declaration of righteousness and salvation by Christ; a publication of peace and pardon by him; and a free promise of eternal life, through him; but as it is an instruction, or doctrine: the law with the Jews is called because it is teaching and instructive; and everything that is so is by them called by this name: hence we find the doctrine of the Messiah, which is no other than the Gospel, is in the Old Testament called the law of the Lord, and his law, Isa 2:2 and in the New Testament it is called the law, or doctrine of faith, Rom 3:27 and this doctrine is perfect, as in Psa 19:7, it being a perfect plan of truths, containing in it all truth, as it is in Jesus, even all the treasures of wisdom and knowledge; and because it is a revelation of things perfect; of the perfect righteousness of Christ, and of perfect justification by it, and of free and full pardon of sins through him, and of complete salvation by him; and because it directs to Christ, in whom perfection is: and it is a law or doctrine of liberty; , "that which is if liberty"; which has liberty for its subject, which treats of it, even of the liberty wherewith Christ makes his people free: the Gospel proclaims this liberty to captive souls; and is the word of truth, which makes them free, or is the means of freeing them from the slavery of sin, from the captivity of Satan, and from the bondage of the law; and is what gives souls freedom and boldness at the throne of grace; and is that which leads them into the liberty of grace here, and gives them a view and hope of the glorious liberty of the children of God hereafter. This doctrine is as a glass to look into; in which is beheld the glory of Christ's person and office, and grace; and though by the law is the knowledge of sin, yet a man never so fully and clearly discovers the sin that dwells in him, and the swarms of corruption which are in his heart, as when the light of the glorious Gospel shines into him, and when in it he beholds the beauty and glory of Jesus Christ; see Isa 6:5 and looking into this glass, or into this doctrine, is by faith, and with the eyes of the understanding, opened and enlightened by the Spirit of God; and the word here used signifies a looking wistly and intently, with great care and thought, and not in a slight and superficial manner; and such a looking is designed, as is attended with effect; such an one as transforms into the same image that is beheld, from glory to glory; and happy is the man that so looks into it. And continueth therein; is not moved away from the hope of the Gospel, nor carried about with divers and strange doctrines; but is established in the faith, stands fast in it, and abides by it; or continues looking into this glass, and to Christ, the author and finisher of faith, who is beheld in it; and keeps his eye upon it, and the object held forth in it; and constantly attends the ministration of it: he being not a forgetful hearer; but takes heed to the things he hears and sees, lest he should let them slip; and being conscious of the weakness of his memory, implores the divine Spirit to be his remembrancer, and bring to his mind, with fresh power and light, what he has heard: but a doer of the work; of the work of faith, and labour of love, and patience of hope, and of every work and ordinance the Gospel ministry points unto; doing and being subject to all in faith, from a principle of love, and with a view to the glory of God and Christ. This man shall be blessed in his deed; or "doing", and while he is doing; not that he is blessed for what he does, but "in" what he does; see Psa 19:11 he having, in hearing the word, and looking into it, and in submitting to every ordinance of the Gospel, the presence of God, the discoveries of his love, communion with Christ, and communication of grace from him by the Spirit; so that Wisdom's ways become ways of pleasantness, and all her paths are peace; see Psa 65:4, moreover, in all such a man does, he is prosperous and successful; in all he does he prospers: and so he is blessed in his deed, by God, whose blessing makes rich, both in spirituals and temporals: there seems to be an allusion to the blessed man in Psa 1:1.

The law of liberty is one of love, not fear. Paul too was no longer terrified by the law of God as a slave would be but was delighted with it, even though he saw another law in his members which was at war against the law of his mind.

But he that has looked in the law of perfect liberty, and has remained in it, not made a forgetful hearer, but a doer of the work: this man shall be blessed in his deed. "But he that has looked in." Consider what it says: Who has looked in, and not, Who entered. The spiritual law indeed has something magnificent and desirable everywhere, from which it also knows how to attract and render perfect, even from those in wrongful pursuit of it: and since it has perfection and lacks defect in all things, it leaves no one who has attained it in doubt regarding anything that is connected to it; and it persuades those who have even merely looked upon it to remain in it. "in the law of perfect." Because the Jews were exalted because of the observances of the law, and thought that by these they showed themselves the highest devotion towards God; and applying themselves to these alone, they claimed perfection for themselves, but towards other men, being moved by a proud and reproachful spirit, they erred. As is evident from the Pharisee, of whom it is written in the Gospel (Luke 18:10), and from those who were scornful against the Publican: repressing this fear, blessed James speaks of the things that are proposed. For indeed, by mentioning his works, which express speech through actions, where he proclaimed him blessed, he immediately corrects the evil that arises from many actions, and says: Do not think that you derive blessedness from the works of the law, as if mere action could render one acceptable before God: not at all; but he is blessed who both acts and is not affected by a scornful or inhumane spirit towards others of his kind. "of liberty." Where he had said the perfect Law, he added: of liberty, making liberty his official sign. For the law of Christ, freeing from the servitude of all fleshly things, such as the Sabbaths, circumcision, and ceremonies regarding other purifications, established a liberty and rest for those approaching it: and because of the freedom and sweetness that proceeds from this freedom, it also makes one attentive and liberates from oblivion, which corrupts all good things. For indeed, nothing persuades one to adhere to something as much as that which seems to offer rest from business and freedom. Moreover, he has also demonstrated this to be blessed. "a forgetful hearer." James linked forgetfulness to hearing, because hearing requires action, but no action follows forgetfulness: as if hearing were unessential, which has the ability of action.

But he who has looked into the perfect law of liberty and has continued in it. By the perfect law of liberty, he means the grace of the Gospel. For the law brought nothing to perfection (Hebr. VII). And elsewhere: "For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption of sons" (Rom. VIII). And again: "Where the Spirit of the Lord is, there is liberty" (II Cor. III). And the Lord Himself: "If the Son therefore shall make you free, you shall be free indeed" (John VIII).

Not being a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. Not by the futile hearing of the word, but by the execution of the work is happiness prepared. Thus also the Lord speaking to the disciples: "If you know these things," He says, "blessed are you if you do them" (John XIII).

The apostle said "who looks into," and not "who enters into," for the spiritual law, possessing everywhere preeminence and grandeur, knows how to attract even with the briefest reading of it. To the words "the perfect law" he added "of liberty" to point out its distinguishing characteristic — freedom, for the law of Christ, having freed us from fleshly bondage, establishes the one who comes to Him in liberty, makes him more attentive through this freedom, and frees him from the forgetfulness that is harmful to everything good.

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.

But whoso looketh into the perfect law - The word παρακυψας, which we translate looketh into, is very emphatic, and signifies that deep and attentive consideration given to a thing or subject which a man cannot bring up to his eyes, and therefore must bend his back and neck, stooping down, that he may see it to the greater advantage. The law of liberty must mean the Gospel; it is a law, for it imposes obligations from God, and prescribes a rule of life; and it punishes transgressors, and rewards the obedient. It is, nevertheless, a law that gives liberty from the guilt, power, dominion, and influence of sin; and it is perfect, providing a fullness of salvation for the soul: and it may be called perfect here, in opposition to the law, which was a system of types and representations of which the Gospel is the sum and substance. Some think that the word τελειον, perfect, is added here to signify that the whole of the Gospel must be considered and received, not a part; all its threatenings with its promises, all its precepts with its privileges. And continueth - Παραμεινας· Takes time to see and examine the state of his soul, the grace of his God, the extent of his duty, and the height of the promised glory. The metaphor here is taken from those females who spend much time at their glass, in order that they may decorate themselves to the greatest advantage, and not leave one hair, or the smallest ornament, out of its place. He being not a forgetful hearer - This seems to be a reference to Deu 4:9 : "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life." He who studies and forgets is like to a woman who brings forth children, and immediately buries them. Aboth R. Nathan, cap. 23. Shall be blessed in his deed - In Pirkey Aboth, cap. Deu 4:14, it is said: "There are four kinds of men who visit the synagogues, 1. He who enters but does not work; 2. He who works but does not enter. 3. He who enters and works. 4. He who neither enters nor works. The first two are indifferent characters; the third is the righteous man; the fourth is wholly evil." As the path of duty is the way of safety, so it is the way of happiness; he who obeys God from a loving heart and pure conscience, will infallibly find continual blessedness.

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.

looketh into--literally, "stoopeth down to take a close look into." Peers into: stronger than "beholdeth," or "contemplated," Jam 1:24. A blessed curiosity if it be efficacious in bearing fruit [BENGEL]. perfect law of liberty--the Gospel rule of life, perfect and perfecting (as shown in the Sermon on the Mount, Mat 5:48), and making us truly walk at liberty (Psa 119:32, Church of England Prayer Book Version). Christians are to aim at a higher standard of holiness than was generally understood under the law. The principle of love takes the place of the letter of the law, so that by the Spirit they are free from the yoke of sin, and free to obey by spontaneous instinct (Jam 2:8, Jam 2:10, Jam 2:12; Joh 8:31-36; Joh 15:14-15; compare Co1 7:22; Gal 5:1, Gal 5:13; Pe1 2:16). 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).