c Rom. 5. 3. 1 Pet. 1. 7. d Prov. 2. 3. Matt. 7. 7. & 31. 22. Mark 11. 24. John 14. 13. & 15. 7. & 16. 23. 1 John 3. 22. 6 e 5 “ Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος Θεοῦ πᾶσιν ἁπλῶς, καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ. δε Αἰτείτω δὲ ἐν πίστει, Μπικι. 24. μηδὲν διακρινόμενος· ὁ γὰρ διακρινόμενος ἔοικε κλύδωνι θαλάσσης ἀνεμιζομένῳ & 5. 14. e Ma't. 21. 22. Mark 11. 22, yàp 1 Tim. 2. 8. κίλοις, 3 c γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν· 4 ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι. attain an increase of glory by overcoming the Tempter, as Christ did. And therefore they may well count it all joy when they fall into divers temptations, for these trials are the occasions of their triumphs: they are the leaves and flowers of which their heavenly crown is to be woven. χαίρειν—χαράν] One of the characteristics of the style of this Epistle is, that, after the introduction of a leading word, the Author fo lows it up by some precept growing out of that word; a mode of writing called by grammarians anadiplosis; see here the repetition of the word nouov, v. 3; and cp. λeimóμevoi, v. 4 and 5; and diakрivóμevos, v. 4, cp. v. 13, and following; and v. 19. 21, 22. 26, and Bengel's note. - adeλpoí μov] my brethren; an address occurring oftener this Epistle than in any other of its size: i. 16. 19; ii. 1. 5. 14; iii. 1. 10. 12; iv. 11; v. 7. 9, 10. 12. 19; in three of which places (viz. i. 16. 19; ii. 5) it is joined with ayaπnτol, beloved. The Jews were addressed as adeλpol by the Apostles (see Acts xxii. 1, and note xxii. 5). And this address is very suitable in an Epistle like the present, characterized by the language of steru rebuke; inspired, like the reproof of St. Stephen, by the Spirit of Love. James the "Lord's brother," having the spirit of the Lord, addresses even them as brethren; for they were "beloved for the fathers' sake." Rom. xi. 28. Cp. Rom. ix. 1—5. kal un veidiČovтos] and upbraideth not. And in this reinspect also God is not like human benefactors, who often upbraid the recipients of their bounty by an humiliating and invidious commemoration of the benefit ("exprobratio beneficî," Terent. Andr. i. 1) conferred by them, and of the inadequate returns which they receive for them. "After thou hast given, upbraid not," says the son of Sirach (Ecclus. xli. 22), μetà tò doûvai μǹ óveídije. 3. YIVάσKOVTES] since ye know. Such an appeal to the knowledge of believers is characteristic of this and the other Catholic Epistles, designed to correct the errors and presumption of the knowledge falsely so called (1 Tim. vi. 20) of the Gnostic false Teachers, and also of those who relied on knowledge apart from practice, see below, ii. 20; iii. 13; iv. 4. 17; v. 20; 2 Pet. i. 20; iii. 3. 1 John ii. 3- 5. 13. τὸ δοκίμιον] the trial. Herodian ii. 10, δοκίμιον στραTIWTŴV KάμаTоs, that which is grievous in opere, is joyous in fructu. See Heb. xii. 11, and cp. Prov. xvii. 3; xxvii. 21. dokimov is a word specially applied to metals, cp. 1 Pet. i. 7. See also below, v. 12, where another metaphor is used. 4. dè vτoμový] but let patience have her perfect work, in firm endurance unto the end, for "he that endureth to the end shall be saved," Matt. xxiv. 13; an exhortation necessary for those whom St. James addressed, cp. Heb. iii. 6. 14; vi. 11. On this text see the sermon of S. Augustine, Serm. 159, and compare the treatises of Tertullian and S. Cyprian “De Patientiâ." - ¿λóкλпpoι] A word properly applied to those who are heirs to the whole inheritance (Kλñpos), and thence applied in a moral sense to what is sound and entire in all its parts. Hence it is used by Josephus (Ant. iii. 12. 2) to describe the sacrificial victims which must be without blemish; and so Philo ap. Loesner, p. 452; and the ancient lexicographers interpret it by owos and byins, sound and healthful. Cp. Acts iii. 16; and 1 Thess. v. 23. 5. el dé Tis] but if any of you lacketh wisdom, namely, is deficient in that moral wisdom, which may qualify you to bear up patiently and thankfully under your sufferings, and to refute the cavils of your adversaries, who gainsay the truth as it is in Christ: such was the copía of St. Stephen. Acts vi. 10. See the treatise of Lactantius "on true and false Wisdom," and the distinction drawn between yvwσis (mere theoretical knowledge) and oopla (practical wisdom) by Etym. Mag. Every man needs wisdom, and et Tis is not to be understood as if there were any exceptions to this statement; but the hypothetical conjunction "if" is often used, not as if the supposition were doubtful, but to introduce a precept built on an acknowledged fact. If I am a Father, where is My honour?' Malachi i. 6, and εἴ τις, ἐάν τις, ἐὰν μή τις, are often employed, where quicunque would be used in Latin, and in English 'whosoever.' See John iii. 3. 5, and on Phil. iv. 8. " This text (as Bede observes) contains a warning against the erroneous notion of Pelagianism, that men may obtain wisdom by their own free will, without Divine grace. Cp. v. 16, 17. The word Aeirouat occurs only in this Epistle in the New Testament, see v. 4, and 11, 12. down, shaken together, and running over' into your bosom. Luke vi. 38. Cp. 2 Cor. viii. 2; ix. 11, and the use of the word anλoûv, dilatare, by the LXX in Isaiah xxxiii. 23; and therefore the word årλws is rendered affluenter here by the Vulgate, and copiously by the Syriac Version. A second sense of åπλâs, sincerely, when a gift is given with a single eye, and without any sinister view to self, may also be admitted here. Cp. note above on Rom. xii. 8. God gives ånλŵs, and they who pray, must pray anλ@s. The description of the Divine bounty is like a summary of our Lord's words, exhorting to prayer. Matt. vii. 7-12. — aiTelTw, K.T.λ.] let him ask it from God (as Solomon did, 1 Kings iii. 11; cp. Proverbs ii. 6) who giveth to all men, not as the Jews give, only to their own nation, but to all; and who giveth anλ@s, liberally, that is, sinu laxo, expanding the lap of His bounty, and pouring forth its contents 'good measure, pressed This text presents the strongest motives to genuine liberality, as Bishop Andrewes says to the wealthy of his own age. It concerneth your homage, which is your trust in God, that you trust Him with your service of body and soul, Who hath trusted you with His plenty and store, and hath made you in that estate that you are trusted with matters of high importance both at home and abroad. For it is the argument of all, arguments to the true Christian, because God hath given him, saith St. James, "without exprobration;" and given "all things," without exception of any; and that "to enjoy," which is more than competency; and that "plenteously," which is more than sufficiency; therefore, even therefore, to trust in Him only. If there be in us the hearts of true Christians, this will show it, for it will move us to place our trust in that God Who beyond all our deserts giveth; if we respect the quantity, "all things;" if the manner, very "plenteously;" if the end," to joy" in them; yet so, that our joy and repose end in Him-a very blessed and heavenly condition. Bp. Andrewes (Sermons, v. p. 31). 6. aiTeíTw dè èv TiOTE] but let him ask in faith. To adopt the words of Bp. Sanderson, “ If any man lack wisdom," saith St. James, "let him ask of God, that giveth to all men liberally and it shall be given him." A large and liberal promise; but yet a promise most certain, and full of comfortable assurance, provided it be understood aright, viz. with these two necessary limitations if God shall see it expedient, and if man pray for it as he ought. Thou mayest pray with an humble and upright affection, and put to thy best endeavours withal, and yet not obtain the gift thou prayest for, because, being a common grace, and not of absolute necessity for salvation, it may be withheld by the wisdom of God, who best knoweth what is best, and when not expedient for thee, or not for His Church, at that time, and in that manner, or measure. Necessary graces, such as are those of sanctification, pray for them absolutely, and thou shalt absolutely receive them. But if it be expedient, it will not yet come for asking, unless it be asked aright. But let him pray in faith, saith St. James. Whoso doth not, let not that man think to receive any thing of the Lord. Now, that man only prayeth in faith, who looketh to receive the thing he prayeth for, upon such terms as God hath promised to give it; for Faith ever looketh to the promise. And God hath not made us any promise of the end, other than conditional; viz. upon our conscionable use of the appointed means. And the means which He hath ordained both for the obtaining and the improving of spiritual gifts, are study and industry, and diligent meditation. To make all sure, then, here is your course. Wrestle with God by your ferveut prayers; and wrestle with Him too by your faithful endeavours: and He will not, for his goodness sake, and for His promise sake He cannot, dismiss you without a blessing. But omit either, and the other is lost labour. Prayer without study is presumption, and study without prayer is Atheism. Bp. Sanderson (Serm. ii. p. 92). At one — undèv dianpivóμevos] nothing doubting; for he that doubteth is like a wave of the sea driven by the wind and tossed. time he is raised aloft by hope, at another he sinks downwards, in καὶ ῥιπιζομένῳ. Μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος, ὅτι λήψεταί τι παρὰ τοῦ fen.4.8. f Κυρίου, 8 ' ἀνὴρ δίψυχος ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ. Mart. 6. 22, 24. g 4.2. Ps. 102. Isa. ch. 4. 9 Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ, 10 8 ὁ δὲ πλούσιος, ἐν και καὶ 1Cor. 131. 1 John 2. 17. h h Job του 517 Heb, 12. 5. 13 Μηδεὶς πειραζόμενος λεγέτω, ὅτι ἀπὸ Θεοῦ πειράζομαι· ὁ γὰρ Θεὸς ἀπεί- Rev.3.15 thing of Doketh to God hath se. And han con. ed means. obtaining stry, and stle with by your Fake, and blessing. - without sm. Bp. doubteth At one wards, in the abysses of despair; as St. Peter did in the storm, when he The word SimCóuevos is applied, as here, to the sea agitated by winds, by Philo, de Mundo, § 18, and by Dio Chrys. xxxii. p. 368. and luxury; but this interpretation seems to be forced and un- ·öri ús aveos] because he will pass away as the flower of grass, that is, the rich man, as such, will fade away. See v. 11. 7, 8. μǹ yàp oiérew for let not that man suppose that he will This exhortation of St. James to faith in prayer, and this 11. ἀνέτειλε γὰρ ὁ ἥλιος] for the sun arose. The aorists here give liveliness to the picture, and signify that no sooner the sun arose than the flower suddenly faded. See Winer, § 40, p. 248, who compares Cæsar's words veni, vidi, vici: ibid. p. 417, note. σùv Tập кavowvi] with the burning heat. See Matt. xx. 12. Luke xii. 55. Some interpreters suppose kavow to mean the dry parching east-wind (D), as in Job xxvii. 21. Jonah iv. 8; but this does not seem to be the sense here, for St. James is speaking of what is usual, and not of what is partial and casual, as the rise of a particular wind. Accordingly, in the Vulgate, Syriac, Arabic, and Ethiopic Versions, the word is rendered burning heat, as in the English Bible. - 9. Kaνxáσow] let the brother of low degree glory in his exaltation: having been made a son of God by adoption in Christ (John i. 12), and an heir of His glory and kingdom, which are promised to the meek and lowly of heart (Matt. v. 3; xxiii. 12. Luke vi. 20); and which raise the lowliest of earth above the princes of this world, and make them Kings and Priests to God. Cp. Rev. i. 6. - ὁ πλούσιος--μαρανθήσεται] the rich man will fade away. He does not mean that the rich brother, i. e. Christian, will fade away; no, he où μaparehσeтai, but will have an amaranthine crown (1 Pet. v. 4); he will himself bloom for ever as a spiritual amaranth; for he will lay up treasure in heaven (Matt. vi. 20), and make to himself friends of the mammon of unrighteousness, who will receive him into the bosom of Abraham, who was a rich man and yet "the friend of God" (see Luke xvi. 22. 25, note), and into the everlasting habitations of heaven. (Luke xvi. 9.) But the rich man, as far as he is rich in this world, and trusts in his earthly riches, will fade away like the flower of the field. Compare Wisdom v. 8, 9. 1 Pet. i. 24, and especially Mark x. 23, 24, the best comment on this text. With ὁ πλούσιος here compare To Twxov, the poor, as such, ii. 6. ἐν ταῖς πορείαις αὐτοῦ] in his ways--another lively picture : he will fade away in his ways; when actively engaged in some worldly pursuit or pleasure, when hastening eagerly in the course after some wished-for prize, he will suddenly be cut off. & 19. 28, 29. 2 Tim. 4. 8. 12. Sóxiμos vevóμevos] when he has become approved, like an athlete or racer. This allusion was not strange to the Jewish mind. Cp. 1 Cor. ix. 24-27, and Phil. iii. 14; and so Philo Judæus uses the word dokuаobeís. Cp. Loesner, p. 454; and so Krebs, Augusti, and others here. This is an appropriate exhortation from St. James, who had been exalted to the high dignity of Bishop of Jerusalem, and was called Oblias (or "high fortress of the people," see above, Introduction, p. 5), and was a pillar of the Church, Gal. ii. 9, and took the title the Less' (Mark xv. 40), not only to distinguish himself from the other James, but as a moral memento to himself that he should not be elated by his exaltation, but remember that he "that humbleth himself shall be exalted." Matt. xxiii. 12; cp. below, iv. 6, and on Acts xiii. 9, on the name of Paul. Cp. 1 Cor.fore, blessed is he who endureth trial, for when he is approved, xv. 9. Eph. iii. 8. τὸν στέφανον τῆς ζωῆς] the crown of life. Observe the contrast. The rich man, as such, is only a fading flower (v. 10) withered by the sun; but he who stands the scorching heat of trial, shall receive the crown of life, which never fadeth away. (Rev. ii. 10. 1 Pet. v. 4.) Earthly trials are the flowers of which the heavenly garland is made. The worldly man is suddenly cut off in his earthly course after his earthly prize, but the Christian will reach the heavenly goal, and will receive a heavenly crown. There he shall receive the crown of life. Cp. Wisdom v. 17. - 10. & dè mλobσios] but let the rich man glory in his abasement ; ὁ γὰρ Θεὸς ἀπείραστός ἐστιν κακῶν] for God is not capable of being tempted, as the Devil is, by evil things, whether moral, such as pride and envy; or physical, such as pain; and being not Some Expositors render & dè λovaios K.T.λ., but the rich affected by these things in Himself, but being perfectly and eterman rejoiceth in that which is his debasement; i. e. his affluencenally holy, and infinite in wisdom and love, and felicity, He is not .א nor in 8 Kúpios] the Lord: these words are not found in A, B, 13. μηδεὶς πειραζόμενος λεγέτω] let no man, being tempted, say, I am being tempted of God; and marks the immediate cause of temptation. Cp. Matt. iv. 1, and Huther here. St. James here anticipates and answers an objection which might be raised on his previous declaration, that they were to consider it all joy, when they fell into divers temptations (v. 2). If this is so, then, it might be rejoined, that temptation is a good thing, and from God; or, if it is an evil thing, then God is the author of evil. No, says the Apostle, no one is tempted of God, for God is neither tempted nor tempts. c Rom. 5. 3. 1 Pet. 1. 7. & 31. 22. John 14. 13. & 15. 7. & 16. 23. 1 John 3. 22. & 5. 14. e Ma't. 21. 22. Mark 11. Μπικι,24. 1 Tim. 8. κίλοις, 3 ο ̔γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν· 4 ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι. attain an increase of glory by overcoming the Tempter, as Christ did. And therefore they may well count it all joy when they fall into divers temptations, for these trials are the occasions of their triumphs: they are the leaves and flowers of which their heavenly crown is to be woven. 5 4 Εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος Θεοῦ πᾶσιν e ἁπλῶς, καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῷ. 6ε Αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος· ὁ γὰρ διακρινόμενος ἔοικε κλύδωνι θαλάσσης ἀνεμιζομένῳ ô yàp χαίρειν -χαράν] One of the characteristics of the style of this Epistle is, that, after the introduction of a leading word, the Author fo lows it up by some precept growing out of that word; a mode of writing called by grammarians anadiplosis; see here the repetition of the word nouovn, v. 3; and cp. λeimóμevoi, v. 4 and 5; and diaкрivóμevos, v. 4, cp. v. 13, and following; and v. 19. 21, 22. 26, and Bengel's note. ådeλpoí μov] my brethren; an address occurring oftener in this Epistle than in any other of its size: i. 16. 19; ii. 1. 5. 14; iii. 1. 10. 12; iv. 11; v. 7. 9, 10. 12. 19; in three of which places (viz. i. 16. 19; ii. 5) it is joined with ȧyannτol, beloved. The Jews were addressed as adeλpol by the Apostles (see Acts xxii. 1, and note xxii. 5). And this address is very suitable in an Epistle like the present, characterized by the language of stern rebuke; inspired, like the reproof of St. Stephen, by the Spirit of Love. James the "Lord's brother," having the spirit of the Lord, addresses even them as brethren; for they were "beloved for the fathers' sake." Rom. xi. 28. Cp. Rom. ix. 1-5. 3. ywwσKOVTES] since ye know. Such an appeal to the knowledge of believers is characteristic of this and the other Catholic Epistles, designed to correct the errors and presumption of the knowledge falsely so called (1 Tim. vi. 20) of the Gnostic false Teachers, and also of those who relied on knowledge apart from practice, see below, ii. 20; iii. 13; iv. 4. 17; v. 20; 2 Pet. i. 20; iii. 3. 1 John ii. 3- 5. 13. 4. dè vnoμovh] but let patience have her perfect work, in firm endurance unto the end, for "he that endureth to the end shall be saved," Matt. xxiv. 13; an exhortation necessary for those whom St. James addressed, cp. Heb. iii. 6. 14; vi. 11. On this text see the sermon of S. Augustine, Serm. 159, and compare the treatises of Tertullian and S. Cyprian “De Patientiâ." -- — dλókλŋpoi] A word properly applied to those who are heirs to the whole inheritance (Kλñpos), and thence applied in a moral sense to what is sound and entire in all its parts. Hence it is used by Josephus (Ant. iii. 12. 2) to describe the sacrificial victims which must be without blemish; and so Philo ap. Loesner, p. 452; and the ancient lexicographers interpret it by owos and vys, sound and healthful. Cp. Acts iii. 16; and 1 Thess. v. 23. 5. ei dé Tis] but if any of you lacketh wisdom, namely, is deficient in that moral wisdom, which may qualify you to bear up patiently and thankfully under your sufferings, and to refute the cavils of your adversaries, who gainsay the truth as it is in Christ: such was the σogía of St. Stephen. Acts vi. 10. See the treatise of Lactantius "on true and false Wisdom," and the distinction drawn between yvwσis (mere theoretical knowledge) and σopía (practical wisdom) by Etym. Mag. Every man needs wisdom, and el Tis is not to be understood as if there were any exceptions to this statement; but the hypothetical conjunction "if" is often used, not as if the supposition were doubtful, but to introduce a precept built on an acknowledged fact. If I am a Father, where is My honour?' Malachi i. 6, and et Tis, láv Tis, làv μh ris, are often employed, where quicunque would be used in Latin, and in English' whosoever.' See John iii. 3. 5, and on Phil. iv. 8. " This text (as Bede observes) contains a warning against the erroneous notion of Pelagianism, that men may obtain wisdom by their own free will, without Divine grace. Cp. v. 16, 17. The word Aeiroμat occurs only in this Epistle in the New Testament, see v. 4, and 11, 12. — aiTelTw, K.T.^.] let him ask it from God (as Solomon did, 1 Kings iii. 11; cp. Proverbs ii. 6) who giveth to all men, not as the Jews give, only to their own nation, but to all; and who giveth anλas, liberally, that is, sinu laxo, expanding the lap of His bounty, and pouring forth its contents' good measure, pressed down, shaken together, and running over' into your bosom. Luke vi. 38. Cp. 2 Cor. viii. 2; ix. 11, and the use of the word anλoûv, dilatare, by the LXX in Isaiah xxxiii, 23; and therefore the word anλ@s is rendered affluenter here by the Vulgate, and copiously by the Syriac Version. A second sense of åπλŵs, sincerely, when a gift is given with a single eye, and without any sinister view to self, may also be admitted here. Cp. note above on Rom. xii. 8. God gives ånλws, and they who pray, must pray άnλws. The description of the Divine bounty is like a summary of our Lord's words, exhorting to prayer. Matt. vii. 7—12. καὶ μὴ ὀνειδίζοντος] and upbraideth not. And in this respect also God is not like human benefactors, who often upbraid the recipients of their bounty by an humiliating and invidious commemoration of the benefit ("exprobratio beneficî," Terent. Andr. i. 1) conferred by them, and of the inadequate returns which they receive for them. "After thou hast given, upbraid not," says the son of Sirach (Ecclus. xli. 22), μerà tò doûvai μn ὀνείδιζε. This text presents the strongest motives to genuine liberality, as Bishop Andrewes says to the wealthy of his own age. It concerneth your homage, which is your trust in God, that you trust Him with your service of body and soul, Who hath trusted you with His plenty and store, and hath made you in that estate that you are trusted with matters of high importance both at home and abroad. For it is the argument of all, arguments to the true Christian, because God hath given him, saith St. James, "without exprobration;" and given "all things," without exception of any; and that "to enjoy," which is more than competency; and that "plenteously," which is more than sufficiency; therefore, even therefore, to trust in Him only. If there be in us the hearts of true Christians, this will show it, for it will move us to place our trust in that God Who beyond all our deserts giveth; if we respect the quantity, "all things;" if the manner, very "plenteously;" if the end, "to joy" in them; yet so, that our joy and repose end in Him-a very blessed and heavenly condition. Bp. Andrewes (Sermons, v. p. 31). 6. aiTeíTa dè év TioTei] but let him ask in faith. To adopt the words of Bp. Sanderson, “If any man lack wisdom," saith St. James, "let him ask of God, that giveth to all men liberally and it shall be given him.” A large and liberal promise; but yet a promise most certain, and full of comfortable assurance, provided it be understood aright, viz. with these two necessary limitations: if God shall see it expedient, and if man pray for it as he ought. Thou mayest pray with an humble and upright affection, and put to thy best endeavours withal, and yet not obtain the gift thou prayest for, because, being a common grace, and not of absolute necessity for salvation, it may be withheld by the wisdom of God, who best knoweth what is best, and when not expedient for thee, or not for His Church, at that time, and in that manner, or measure. Necessary graces, such as are those of sanctification, pray for them absolutely, and thou shalt absolutely receive them. But if it be expedient, it will not yet come for asking, unless it be asked aright. But let him pray in faith, saith St. James. Whoso doth not, let not that man think to receive any thing of the Lord. Now, that man only prayeth in faith, who looketh to receive the thing he prayeth for, upon such terms as God hath promised to give it; for Faith ever looketh to the promise. And God hath not made us any promise of the end, other than conditional; viz. upon our conscionable use of the appointed means. And the means which He hath ordained both for the obtaining and the improving of spiritual gifts, are study and industry, and diligent meditation. | To make all sure, then, here is your course. Wrestle with God by your fervent prayers; and wrestle with Him too by your faithful endeavours: and He will not, for his goodness sake, and for His promise sake He cannot, dismiss you without a blessing. But omit either, and the other is lost labour. Prayer without study is presumption, and study without prayer is Atheism. Bp. Sanderson (Serm. ii. p. 92). undèv diakpivóμevos] ́nothing doubting; for he that doubteth is like a wave of the sea driven by the wind and tossed. At one time he is raised aloft by hope, at another he sinks downwards, in καὶ ῥιπιζομένῳ. 7 Μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος, ὅτι λήψεταί τι παρὰ τοῦ Κυρίου, ἀνὴρ δίψυχος ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ. 8 f 9 Καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῷ ὕψει αὐτοῦ, 10 3 ὁ δὲ πλούσιος, τῇ ταπεινώσει αὐτοῦ· ὅτι ὡς ἄνθος χόρτου παρελεύσεται· 11 ἀνέτειλε γὰρ ἥλιος σὺν τῷ καύσωνι, καὶ ἐξήρανε τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσε, ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο· οὕτω καὶ ὁ πλούσιος ἐν πορείαις αὐτοῦ μαρανθήσεται. 12 " Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν· δόκιμος γενόμενος λήψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο ὁ τοῖς ἀγαπῶσιν αὐτόν. h 13 Μηδεὶς πειραζόμενος λεγέτω, ὅτι ἀπὸ Θεοῦ πειράζομαι· ὁ γὰρ Θεὸς the abysses of despair; as St. Peter did in the storm, when he doubted. See Matt. xiv. 30, 31. Then the Apostolic Petros or stone became like a wave of the sea; but afterwards he was settled in faith, and was set for ever as a foundation-stone of the Church. Rev. xxi. 14. The word pincóuevos is applied, as here, to the sea agitated by winds, by Philo, de Mundo, § 18, and by Dio Chrys. xxxii. p. 368. 7, 8. un yàp oiéoew) for let not that man suppose that he will receive any thing of the Lord-being, as he is,-a two-minded man, unstable in all his ways. On the construction, see Winer, § 59 10, p. 472. A similar apposition is in 1 Cor. v. 7. 2 Cor. vii. 6. Rom. viii. 24; and so Wiesinger and Huther. This exhortation of St. James to faith in prayer, and this warning against double-mindedness, appear to have been before the eyes of a primitive writer, the author of "The Shepherd," Hermas, in his Mandates viii.-xi. (referred to in the Ancient Catena here, p. 4), where he says, "Cast away from thyself double-mindedness (divxíar); be not in any wise two-minded (un divxhons) in asking of God; say not, how can I ask of God, and obtain it, when I have sinned so much against Him? Nay, but rather turn with thy whole heart to the Lord, and ask of Him without hesitation, and thou shalt feel the abundance of His mercy, for He is not like men, who remember injuries; but if thou doubtest in thy heart, thou wilt receive nothing from Him, for they who doubt concerning God, are the double-minded men, and obtain none of their requests." Hermas, Pastor, Mandat. ix. p. 596, ed. Dressel. The whole of that and the following chapter appears to be an expansion of the precept of St. James in this place. Compare also the words of the Apostolic Father S. Clement, c. 23, where the word divvxos is used in the same sense as here, and below, iv. 8; and so Barnabas, Epist. c. 19. 9. Kavxáσow] let the brother of low degree glory in his exaltation: having been made a son of God by adoption in Christ (John i. 12), and an heir of His glory and kingdom, which are promised to the meek and lowly of heart (Matt. v. 3; xxiii. 12. Luke vi. 20); and which raise the lowliest of earth above the princes of this world, and make them Kings and Priests to God. Cp. Rev. i. 6. This is an appropriate exhortation from St. James, who had been exalted to the high dignity of Bishop of Jerusalem, and was called Oblias (or "high fortress of the people," see above, Introduction, p. 5), and was a pillar of the Church, Gal. ii. 9, and took the title the Less' (Mark xv. 40), not only to distinguish himself from the other James, but as a moral memento to himself that he should not be elated by his exaltation, but remember that he "that humbleth himself shall be exalted." Matt. xxiii. 12; cp. below, iv. 6, and on Acts xiii. 9, on the name of Paul. Cp. 1 Cor. xv. 9. Eph. iii. 8. 10. & de Tλouσios] but let the rich man glory in his abasement; let him not be grieved by it, as too many are; let him not be dis tressed, because as a Christian he suffers ignominy and reproach from Jewish friends and relatives, and from the world; and is shunned and hated, and reviled by them, and perhaps is spoiled of his goods (Heb. x. 34), and endures violence and persecution (Heb. x. 32), and is thus debased and brought low in the eyes of men. No, let him glory in his low estate; let him rejoice and be exceeding glad in his humiliation; for he is thus delivered from the snares of wealth and worldliness, and from placing his trust in what is fickle and fleeting (v. 11), and from perishing as Dives did, who despised Lazarus (Luke xvi. 19), and is led to look up to God, and to trust in Him alone; and he is made like to Christ in suffering, and will be made like to Him hereafter in glory. Cp. Heb. xii. 3; xiii. 13. Some Expositors render & dè λobσios K.T.λ., but the rich man rejoiceth in that which is his debasement; i, e, his affluence and luxury; but this interpretation seems to be forced and unnatural. STI is aveos] because he will pass away as the flower of grass, that is, the rich man, as such, will fade away. See v. 11. 11. ἀνέτειλε γὰρ ὁ ἥλιος] for the sun arose. The aorists here give liveliness to the picture, and signify that no sooner the sun arose than the flower suddenly faded. See Winer, § 40, p. 248, who compares Cæsar's words veni, vidi, vici : ibid. p. 417, note. oùν TO Kаvowvi] with the burning heat. See Matt. xx. 12. Luke xii. 55. Some interpreters suppose kavowv to mean the dry parching east-wind (D), as in Job xxvii. 21. Jonah iv. 8; but this does not seem to be the sense here, for St. James is speaking of what is usual, and not of what is partial and casual, as the rise of a particular wind. Accordingly, in the Vulgate, Syriac, Arabic, and Ethiopic Versions, the word is rendered burning heat, as in the English Bible. - δ πλούσιος—-μαρανθήσεται] the rich man will fade away. He does not mean that the rich brother, i. e. Christian, will fade away; no, he où μapavonσeтaι, but will have an amaranthine crown (1 Pet. v. 4); he will himself bloom for ever as a spiritual amaranth; for he will lay up treasure in heaven (Matt. vi. 20), and make to himself friends of the mammon of unrighteousness, who will receive him into the bosom of Abraham, who was a rich man and yet "the friend of God" (see Luke 22. 25, note), and into the everlasting habitations of heaven. (Luke xvi. 9.) But the rich man, as far as he is rich in this world, and trusts in his earthly riches, will fade away like the flower of the field. Compare Wisdom v. 8, 9. 1 Pet. i. 24, and especially Mark x. 23, 24, the best comment on this text. With ὁ πλούσιος here comparе TO Tтwxdy, the poor, as such, ii. 6. ἐν ταῖς πορείαις αὐτοῦ] in his ways--another lively picture : he will fade away in his ways; when actively engaged in some worldly pursuit or pleasure, when hastening eagerly in the course after some wished-for prize, he will suddenly be cut off. Mart. 6. 22, 24. 2 Pet. 2. 14. κα30 4.2, g ὁ κατ Ps. 102. καὶ 1 Cor. 1, 31. ch. 4. 14. Pett 24 1 John 2. 17. ἡ τοῦ 5:17. h Job & 19. 29. hev: 310 - ἐν .א nor in ταῖς ὅτι Κύριος ἀπεί 12. Sóкiμos yevóμevos] when he has become approved, like an athlete or racer. This allusion was not strange to the Jewish mind. Cp. 1 Cor. ix. 24-27, and Phil. iii. 14; and so Philo Judæus uses the word dokuаodels. Cp. Loesner, p. 454; and so Krebs, Augusti, and others here. TOV σTÉPAVOV Tns (wns] the crown of life. Observe the contrast. The rich man, as such, is only a fading flower (v. 10) withered by the sun; but he who stands the scorching heat of trial, shall receive the crown of life, which never fadeth away. (Rev. ii. 10. 1 Pet. v. 4.) Earthly trials are the flowers of which the heavenly garland is made. The worldly man is suddenly cut off in his earthly course after his earthly prize, but the Christian will reach the heavenly goal, and will receive a heavenly crown. Therefore, blessed is he who endureth trial, for when he is approved, he shall receive the crown of life. Cp. Wisdom v. 17. 8 Kúpios] the Lord: these words are not found in A, B, 13. μηδεὶς πειραζόμενος λεγέτω] let no man, being tempted, say, I am being tempted of God; and marks the immediate cause of temptation. Cp. Matt. iv. 1, and Huther here. St. James here anticipates and answers an objection which might be raised on his previous declaration, that they were to consider it all joy, when they fell into divers temptations (v. 2). If this is so, then, it might be rejoined, that temptation is a good thing, and from God; or, if it is an evil thing, then God is the author of evil. No, says the Apostle, no one is tempted of God, for God is neither tempted nor tempts. ὁ γὰρ Θεὸς ἀπείραστός ἐστιν κακῶν] for God is not capable of being tempted, as the Devil is, by evil things, whether moral, such as pride and envy; or physical, such as pain; and being not affected by these things in Himself, but being perfectly and eternally holy, and infinite in wisdom and love, and felicity, He is not { Hos. 13. 9. Matt. 5. 28. & 15. 18, 20, k Job 15. 35. Ps. 7. 14. Rom. 6. 21. k ραστός ἐστι κακῶν, πειράζει δὲ αὐτὸς οὐδένα· 141 ἕκαστος δὲ πειράζεται, ὑπὸ 1 Prov. 2. 6. John 3. 27. 1 Cor. 4. 7. Mal. 3. 6. Rom. 11. 29. like the Tempter. He tempteth no one. Avròs, Ipse, is emphatic. He is not tempted by any thing, and He Himself tempteth no one. This is the sense given to the word areípaoros in the Syriac and Arabic Versions, and by the ancient Greek Expositors, such as Ecumenius and Theophylact, who cite the saying of an ancient heathen writer to this effect, that To Becov obтe πрάyμатα ἔχει, οὔτε ἄλλοις παρέχει, the Divinity neither is troubled nor troubles any one. Compare Ecclus. xv. 11, "Say not thou, It is through the Lord that I fell away; for thou oughtest not to do the things that He hateth; say not thou, He hath caused me to err;" and v. 20, "He hath commanded no man to do wickedly, neither hath he given any man licence to sin." And so Bp. Andrewes," God is not tempted with evil, and He doth not tempt to evil. Ascribe it not to the Father of lights, but to the Prince" of Darkness. But ascribe all good, from the smallest spark to the greatest beam, from the least good giving' to the best and most perfect gift of all, to Him, the Father of Lights." (Bp. Andrewes, Serm. iii. pp. 363. 373.) And so Theile and other modern Expositors. Some interpreters render àneípaotos unversed in, inexperienced in; that is, God does not make experiments in evil things. This sense is consistent with grammatical usage (see Winer, p. 175), and St. James may perhaps refer to the false tenet of some of the heretics of the early Church, who said that it was the duty of men to have experimental knowledge of all evil, in order to the attainment of perfection. See below on 1 John i. 6. But the other sense seems best to suit the context, and there is evidently a connexion between the words ἀπείραστος and πειράζει ; and the fundamental sense, that of temptation, is to be preserved throughout. On the form of the word ȧneipaotos, intentatus, or intentabilis, see Winer, § 16. 3, p. 88; and on the structure with the genitive, see ibid. § 30, p. 175, where he compares Soph. Antig. 847, ἄκλαυτος φίλων : so Eurip. Hippol. 962, ἀκήρατος Kaк@ν. Cp. Kühner, Gr. Gr. § 513. Thus St. James delivers a caution against errors which afterwards showed themselves in the heresies of Apelles, Hermogenes, Valentinus, Marcion, and the Manichæans, which represented God as the author of evil, or as subject to evil, and unable to resist and overcome it. No man is tempted by God; but "sibi cuique Deus fit dira cupido." Virgil, Æn. ix. 185. 15. TÍKTEL åμapTíav] bringeth forth sin. Concupiscence is here personified, as doing the work of an unchaste woman, soliciting (respáÇovora: cp. Ruhnken, Tim. v. Teipŵvтa, p. 210) man to sin, and inducing him to comply with her allurements (cp. Prov. vii. 7-23), and giving birth to sin, the offspring of their illicit union. S. Augustine raises a question on this passage. If God tempts no one, how is it that he is said in Scripture to tempt Abraham (Gen. xxii. 1)? To which he replies that St. James is speaking of temptations arising from evil motives, with a view to an evil end. No such temptations are from God. But God is said to have tempted, that is, to have tried Abraham, from a good motive and for a good end. He tried him in love to him and to all men, in order that he might become the Father of the faithful, and be an example of obedience to all ages of the world. See also Tertullian de Orat. c. 8, who says, "God forbid, that we should imagine, that He tempts any one, as if He were ignorant of any man's faith, or desired to make any one fall. No; such ignorance and malice belong not to God, but to the Devil. Abraham was commanded to slay his son, not for his temptation, but for the manifestation of his faith, as a pattern and proof to all, that no pledges of love, however dear, are to be preferred to God. Christ, being tempted by the Devil, showed who it is that is the author of temptation, and who it is that is our Guardian against it." Cp. Augustine, Tractat. in Joann. 43; and de Consensu Evang. ii. 30; and Bp. Andrewes, Sermons, vol. v. pp. 443-447. 14. ἐξελκόμενος καὶ δελεαζόμενος] being draun away from doing good, and lured, as a fish, by a bait (déλeap) to evil. Cp. Philo de Agric. p. 202, πρὸς ἡδονῆς δελεασθὲν εἵλκυσται, and p. 888, E, пρòs miðvμías éλaúvetal, vp' ndovñs deλeášeтai. (Loesner.) Cp. Aristot. Polit. v. 10, rapà rîs yuvaixòs ¿¿€λKugels, and in Test. xii. Patrum. Joseph says of Potiphar's wite, πρὸς πορνείαν με ἐφειλκύσατο. (Kypke.) If temptations prevail against us, St. James tells us where to lay the blame-not on God, for He tempteth no man; nor even on the Devil, for though he can tempt us to evil, he cannot compel us. But every man, when he is tempted cum effectu, so as to be overcome by temptation, is tempted of his own lust; drawn away by affrightments from doing good, or enticed by allurements to do evil. The common saying holdeth most true in temptations, no man taketh harm but from himself." Bp. Sanderson, i. p. 408. 46 St. James traces the progress of Temptation, which has three steps. "1. Suggestio, 2. delectatio, 3. consensus: suggestio est hostis; delectatio autem, vel consensus, est nostræ fragilitatis." Bede, who says, "Si delectationem cordis partus sequitur pravæ actionis, nobis jam mortis reis victor hostis abscedit." Joseph was tempted by Potiphar's wife, but he did not give way to the suggestio hostis," and gained glory from his temptation. David was tempted, and yielded to the temptation, and became guilty before God. Temptation may be the occasion of death, but blessed is he who endureth it, for he shall receive a crown of life. ἀποκύει θάνατον] bringeth forth death. The word ἀποκύω, or aroкvéw, is "propria prægnantium, quæ foetum maturum emittunt." Schleusner, see also Wetstein, p. 662; and below, v. 18. 16. μὴ πλανᾶσθε] be not ye deceived, The formulas μὴ πλανῶ, 'be not thou deceived,' and uǹ πλɑvâσde, ‘be not ye deceived,' are the preambles used in Scripture and by ancient Fathers, in order to introduce cautions against, and refutations of, some popular error, as here. Cp. 1 Cor. vi. 9; xv. 33. Gal. vi. 7. S. Ignat. Ephes. 16. Phil. 3. Smyrn. 6. S. Hippol. Phil. p. 286, with notes by the present Editor. πᾶσα δόσις ἀγαθή] every giving that is good, and every gift that is perfect, is from above, coming down from the Father of lights, with whom is no variableness, nor shadow of turning. It would seem as if St. James designed to give more currency to this sacred axiom, by presenting the first portion of it in the form of an Hexameter verse, the last syllable in dóσis being lengthened by the arsis, as Winer remarks. § 68, p. 564. Cp. note above on Heb. xii. 13-15, for similar examples of metrical structure in the New Testament. Δόσις may perhaps be distinguished here from δώρημα. Δόσις may mean donatio or giving (cp. Phil. iv. 5), δώρημα is donum or gift; and so the Geneva Bible and Bp. Andrewes, who has two Sermons on this text, iii. 361, and v. 311, and observes (v. 313) that dóσis ȧyalǹ, donatio bona, or good giving, represents rather that act of giving which bestows things of present use for this life, whether for our souls or bodies, in our journey to our heavenly country; but dúpnua téλelov, or perfect gift, designates those unalloyed and enduring treasures which are laid up for us in Eternity. They all come from one source. They are from above, and come down from the Father of Lights. There are divers stars, and one star differeth from another in glory. (1 Cor. xv. 41.) So there are diversities of gifts (1 Cor. xii. 4), but God is the Author of them all. Philo makes a distinction between δόσις, δόμα, and δῶρον, δωρεὰ, which may be applicable here; the latter being more perfect than the former: see Philo, Cherub. § 25, Leg. Alleg. iii. 70; accordingly the stronger epithet réλetov is assigned by St. James to dúpnua. Observe the present participle karaßaivos, coming down, always descend in a perpetual stream of love. Observe also the plural number, lights. God is not the author of any evil, but He is the author of all good. The ministry of good is directly and indirectly from God; but evil comes only per accidens, indirectly and mediately, for the correction of man, who is chastened by suffering. Didymus. God is the Father of all lights; the light of the natural world, the sun, the moon, and stars, shining in the heavens; the light of Reason and Conscience; the light of His Law; the light of Prophecy, shining in a dark place; the light of the Gospel, shining throughout the world; the light of Apostles, Confessors, Martyrs, Bishops, and Priests, preaching that Gospel to all nations; the light of the Holy Ghost, shining in our hearts; the light of the heavenly city: God is the Father of them all. He is the Everlasting Father of the Everlasting Son, Who is the "Light of the World." John ix. 5. Father is something more than Author or Giver. All Lights are His offspring. |