Jakobus 1:21 Commentaar

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.

For I myself, when I discovered the wicked disguise which the evil spirits had thrown around the divine doctrines of the Christians, to turn aside others from joining them, laughed both at those who framed these falsehoods, and at the disguise itself, and at popular opinion; and I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic word, seeing what was related to it. But they who contradict themselves on the more important points appear not to have possessed the heavenly wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men, are the property of us Christians. For next to God, we worship and love the Word who is from the unbegotten and ineffable God, since also He became man for our sakes, that becoming a partaker of our sufferings, He might also bring us healing. For all the writers were able to see realities darkly through the sowing of the implanted word that was in them. For the seed and imitation impacted according to capacity is one thing, and quite another is the thing itself, of which there is the participation and imitation according to the grace which is from Him.

Filthiness and wickedness arise out of anger.

Therefore, putting away all filthiness and excess of wickedness, receive with meekness the implanted word, which is able to save your souls. James also adds to impurity the excess of nastiness, wishing to demonstrate this: Although someone frequently falls into some impurity, he should quickly depart from it, and not by remaining and lingering in it, through habit do they make the evil stronger and more difficult to cleanse: since those things are born which continually and abundantly find their way into us, to reduce to nature that which is done, or to acquire the habit of nature itself. "with meekness." For discipline is conveyed through meekness and not through uproar and disturbance. "implanted word." It is called implanted word that which better distinguishes the good from the bad: by which we are also said to be natural.

This refers to the sin which corrupts a man, which dwells in us as the cause of evil. But outside us there is another kind of evil which creeps up on us unawares and is the work of demons who are opposed to us.

For this reason, putting away all filthiness and abundance of malice, in meekness you have received the implanted word. First, he orders both the body and the mind to be cleansed from vices, so that they may be worthy to receive the word of salvation. For he who does not first turn away from evil cannot do good. Indeed, he designates all impurity of both flesh and soul. But malice properly refers to the depravity of the inner man. "Receive," he says, "the implanted word," that is, the word which we impose on your hearts by preaching, you must receive by learning. Or certainly, it should be understood this way: the word which was implanted in you on the day of redemption, when God voluntarily begot you, now receive it more perfectly, even fulfilling it with works, which you already hold in ministry.

Which can save your souls. Even if you suffer temptations in body, or are consumed by death from the unfaithful.

Having said "filthiness," the apostle adds: "overflow of wickedness," wishing to urge that even if anyone falls frequently into filthiness, he should quickly desist from it, lest by remaining in it he allow evil to intensify through habit, for what we do frequently and in abundance usually becomes, as it were, nature, acquiring the property of nature. "With meekness," the apostle said, having in mind the teaching "word," which is not received amid noise and agitation; and by "implanted" he means that word by which we came into the world as rational beings capable of distinguishing good from evil.

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.

All filthiness - Πασαν ῥυπαριαν. This word signifies any impurity that cleaves to the body; but applied to the mind, it implies all impure and unholy affections, such as those spoken of Jam 1:15, which pollute the soul; in this sense it is used by the best Greek writers. Superfluity of naughtiness - Περισσειαν κακιας· The overflowing of wickedness. Perhaps there is an allusion here to the part cut off in circumcision, which was the emblem of impure desire; and to lessen that propensity, God, in his mercy, enacted this rite. Put all these evil dispositions aside, for they blind the soul, and render it incapable of receiving any good, even from that ingrafted word of God which otherwise would have saved their souls. The ingrafted word - That doctrine which has already been planted among you, which has brought forth fruit in all them that have meekly and humbly received it, and is as powerful to save your souls as the souls of those who have already believed. I think this to be the meaning of εμφυτον λογον, the ingrafted word or doctrine. The seed of life had been sown in the land; many of them had received it to their salvation; others had partially credited it, but not so as to produce in them any saving effects. Besides, they appear to have taken up with other doctrines, from which they had got no salvation; he therefore exhorts them to receive the doctrine of Christ, which would be the means of saving them unto eternal life. And when those who were Jews, and who had been originally planted by God as altogether a right vine, received the faith of the Gospel, it is represented as being ingrafted on that right stock, the pure knowledge of the true God and his holy moral law. This indeed was a good stock on which to implant Christianity. This appears to be what the apostle means by the ingrafted word, which is able to save the soul.

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.

lay apart--"once for all" (so the Greek): as a filthy garment. Compare Joshua's filthy garments, Zac 3:3, Zac 3:5; Rev 7:14. "Filthiness" is cleansed away by hearing the word (Joh 15:3). superfluity of naughtiness--excess (for instance, the intemperate spirit implied in "wrath," Jam 1:19-20), which arises from malice (our natural, evil disposition towards one another). Pe1 2:1 has the very same words in the Greek. So "malice" is the translation, Eph 4:31; Col 3:8. "Faulty excess" [BENGEL] is not strong enough. Superfluous excess in speaking is also reprobated as "coming of evil" (the Greek is akin to the word for "naughtiness" here) in the Sermon on the Mount (Mat 5:37), with which James' Epistle is so connected. with meekness--in mildness towards one another [ALFORD], the opposite to "wrath" (Jam 1:20): answering to "as new-born babes" (Pe1 2:2). Meekness, I think, includes also a childlike, docile, humble, as well as an uncontentious, spirit (Psa 25:9; Psa 45:4; Isa 66:2; Mat 5:5; Mat 11:28-30; Mat 18:3-4; contrast Rom 2:8). On "receive," applied to ground receiving seed, compare Mar 4:20. Contrast Act 17:11; Th1 1:6 with Th2 2:10. engrafted word--the Gospel word, whose proper attribute is to be engrafted by the Holy Spirit, so as to be livingly incorporated with the believer, as the fruitful shoot is with the wild natural stock on which it is engrafted. The law came to man only from without, and admonished him of his duty. The Gospel is engrafted inwardly, and so fulfils the ultimate design of the law (Deu 6:6; Deu 11:18; Psa 119:11). ALFORD translates, "The implanted word," referring to the parable of the sower (Mat. 13:1-23). I prefer English Version. able to save--a strong incentive to correct our dulness in hearing the word: that word which we hear so carelessly, is able (instrumentally) to save us [CALVIN]. souls--your true selves, for the "body" is now liable to sickness and death: but the soul being now saved, both soul and body at last shall be so (Jam 5:15, Jam 5:20).