ยากอบ 1:8 วิจารณ์

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.

A double minded man,.... A man of two souls, or of a double heart, that speaks and asks with an heart, and an heart, as in Psa 12:2 who halts between two opinions, and is at an uncertainty what to do or say, and is undetermined what to ask for; or who is not sincere and upright in his requests, who asks for one thing, and means another, and asks amiss, and with an ill design; does not call upon God in truth, and in the sincerity of his soul; draws nigh to him with his mouth, and honours him with his lips, but his heart is far from him. Such an one is unstable in all his ways; he is confused in his mind; restless in his thoughts, unsettled in his designs and intentions; inconstant in his petitions; uncertain in his notions and opinion of things; and very variable in his actions, and especially in matters of religion; he is always changing, and never at a point, but at a continual uncertainty, both in a way of thinking and doing: he never continues long either in an opinion, or in a practice, but is ever shifting and moving.

Put away doubting from you and do not hesitate to ask of the Lord, saying to yourself, "How can I ask of the Lord and receive from Him, seeing I have sinned so much against Him?" Do not thus reason with yourself, but with all your heart turn to the Lord and ask of Him without doubting, and you will know the multitude of His tender mercies; that He will never leave you, but fulfil the request of your soul. For He is not like men, who remember evils done against them; but He Himself remembers not evils, and has compassion on His own creature. ... For those who doubt regarding God are double-souled, and obtain not one of their requests. But those who are perfect in faith ask everything, trusting in the Lord; and they obtain, because they ask nothing doubting, and not being double-souled. For every double-souled man, even if he repent, will with difficulty be saved.

We who do not follow our Lord with complete and perfect faith but yet have withdrawn from foreign gods dwell in a no-man’s land. We are cut down by the foreign gods as deserters, but because we are unstable and unreliable, we are not defended by our Lord.

A double-minded man is unstable in all his ways. "A man of double mind." James calls a man of double mind unstable and not firm, who is never firmly established for the future, nor securely for the present: but is led here and there and carried about: always moving to the future, but never enduring the present. But he also compared such a thing to a wave of the sea, which has neither firmness nor stability: and to a flower of grass, which likewise does not persist, but fades away at the same time as the sun rises. Consider, however, that he did not say that such a one is likened to a grass, but to a flower of grass, signifying by the flower a very short time. But since he knows that modesty of mind gives birth and is a nurturer of all things, and without this there is nothing excellent in upright and scholarly men, therefore he adds: Let the brother who is humble glory, etc. (James 1:9) But how and why was another called double-minded? That he is not established for the present life nor for the future: for life is also called soul, when it is said: "all that a man has will he give as a ransom for his life." (Job 2:4) "In all his ways." James means the ways of the mind's emotions by which hope is raised, whether useful or useless, according to what David says: "And you have known all my ways." (Ps. 138:4)

A man of double mind is unstable in all his ways. In all his ways, in adversity and prosperity, he says. A man, however, is double-minded, who both kneels to pray to the Lord and utters prayerful words, yet inwardly doubts, due to his accusing conscience, that he can obtain. A man is double-minded who wants to rejoice here with the world and reign there with God. Likewise, a man is double-minded who seeks not inward reward in the good things he does but outward favor. Hence, it is well said by a certain wise one: Woe to the sinner who enters the land on two paths (Eccli. II). For the sinner enters the land on two paths, when what he shows in action belongs to God, and what he seeks in thought belongs to the world. However, all these are unstable in all their ways, because they are easily deterred by worldly adversities and entangled by prosperities, so that they stray from the path of truth.

The double-minded person is one who is in confusion, disordered, imperfect, divided in thought, a hypocrite; and by "ways" the apostle means the movements of the soul, by which hopes are elevated, whether good or bad, as David also said: "You have foreseen my ways" ("my ways are known to You") (Ps. 139:3). Otherwise: by "double-minded man" the apostle means one who is unsettled, who does not strive firmly toward either the future or the present, but is carried here and there and clings now to the future, now to the present. Such a person he likens to a wave of the sea, which has no constancy, and to the flower of grass, a flower that does not last long but withers with the rising of the sun, which is why he compared him not with the grass, which lasts longer, but with its flower, to represent his transience. Why then did he call him double-minded? Because he does not strive with confidence toward either the present or the future life, for in Scripture the soul is also called life, for example: "all that a man has he will give for his soul" ("for his life a man will give everything that he has") (Job 2:4). Remove double-mindedness from yourself and do not hesitate at all to ask from God; do not say within yourself: "How can I ask from the Lord and receive, when I have sinned so much against Him?" Do not think this way, but with all your heart confess and turn to the Lord and ask Him without doubt, and you will know His tender compassion, because He will not abandon you, but: "will fulfill the desires of your heart" (Ps. 37:4), for God does not bear malice and is merciful to His creatures.

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.

A double-minded man - Ανηρ διψυχος· The man of two souls, who has one for earth, and another for heaven; who wishes to secure both worlds; he will not give up earth, and he is loth to let heaven go. This was a usual term among the Jews, to express the man who attempted to worship God, and yet retained the love of the creature. Rabbi Tanchum, fol. 84, on Deu 26:17, said: "Behold, the Scripture exhorts the Israelites, and tells them when they pray, לא יהיה להם שתי לבבות lo yiyeh lahem shetey lebaboth, that they should not have two hearts, one for the holy blessed God, and one for something else." A man of this character is continually distracted; he will neither let earth nor heaven go, and yet he can have but one. Perhaps St. James refers to those Jews who were endeavoring to incorporate the law with the Gospel, who were divided in their minds and affections, not willing to give up the Levitical rites, and yet unwilling to renounce the Gospel. Such persons could make no progress in Divine things.

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.

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).