1:1 James, a servant of God and of the Lord Jesus Christ, to the
a twelve tribes which are b scattered abroad, greeting.
(a) That is, written to no one man, city, or country, but to
all the Jews generally, being now dispersed.
(b) To all the believing Jews, whatever tribe they are
from, dispersed throughout the whole world.
1:21 My brethren, c count it all joy 2 when ye fall into
divers temptations;
(1) The first place or part concerning comfort in afflictions,
in which we should not be cast down and be faint hearted,
but rather rejoice and be glad.
(c) Seeing their condition was miserable because of the
scattering abroad, he does well to begin as he does.
(2) The first argument, because our faith is tried through
afflictions: which ought to be most pure, for so it suits us.
1:33 Knowing [this], that the d trying of your faith
worketh patience.
(3) The second, because patience, a surpassing and most
excellent virtue, is brought about in us by this means.
(d) That by this your faith is tried, that is, those
various temptations.
1:44 But let patience have [her] perfect work, that ye may be
perfect and entire, wanting nothing.
(4) The third argument, proposed in manner of an exhortation,
that true and lasting patience may be discerned from false
and temporary. Affliction is the instrument God uses to
polish and refine us. Therefore through the work and
effect of afflictions, we are perfected in Christ.
1:55 If any of you lack e wisdom, let him ask of God, that
giveth to all [men] liberally, and upbraideth not; and it
shall be given him.
(5) An answer to a private objection; It is easily said, but
not so easily done. He answers that we need, in this case,
a different type of wisdom than the wisdom of man, to
determine those things that are best for us, since they are
disagreeable to the flesh: but we shall easily obtain this
gift of wisdom, if we ask correctly, that is, with a sure
confidence in God, who is entirely bountiful and liberal.
(e) By wisdom he means the knowledge of that doctrine
previously mentioned, that is, why we are afflicted by
God, and the fruit we reap from affliction.
1:6 But let him ask in faith, f nothing wavering. 6 For he
that wavereth is like a wave of the sea driven with the wind
and tossed.
(f) Why then, what need is there of another mediator or priest?
(6) A digression or going aside from his matter, as compared to
prayers which are conceived with a doubting mind, but we
have a trustworthy promise from God, and this is the second
part of the epistle.
1:8 A double minded man [is] unstable in g all his ways.
(g) In all his thoughts and his deeds.
1:97 Let the brother of h low degree rejoice in that he is
exalted:
(7) He returns to his purpose repeating the proposition, which
is, that we must rejoice in affliction, for it does not
oppress us, but exalt us.
(h) Who is afflicted with poverty, or contempt, or with any
kind of calamity.
1:108 But the i rich, in that he is made low: 9 because
as the flower of the grass he shall pass away.
(8) Before he concludes, he gives a doctrine contrasted to the
former: that is, how we ought to use prosperity, that is,
the abundance of all things: that is, so that no man
pleases himself, but rather be humble.
(i) Who has all things at his will.
(9) An argument taken from the very nature of the things
themselves, for that they are empty and unreliable.
1:11 For the sun is no sooner risen with a burning heat, but it
withereth the grass, and the flower thereof falleth, and
the grace of the fashion of it perisheth: so also shall the
rich man fade away in his k ways.
(k) Whatever he purposes in his mind or does.
1:1210 Blessed [is] the man that endureth l temptation: for
when he is tried, he shall receive the crown of life, which
the Lord hath promised to them that love him.
(10) The conclusion: Therefore we must patiently bear the
affliction: and he adds a fourth argument, which
comprehends the sum of all the former, that is, we gain
the crown of life in this way, yet by grace according to
the promise.
(l) Affliction, by which the Lord tries him.
1:1311 Let no man say when he is m tempted, I am tempted of
God: 12 for God cannot be tempted with evil, neither
tempteth he any man:
(11) The third part of this epistle, in which he descends from
outward temptations, that is, from afflictions by which
God tries us: to inward, that is, to those lusts by which
we are stirred up to do evil. The sum is this: Every man
is the author of these temptations by himself, and not
God: for we carry in our bodies that wicked corruption,
which seeks opportunity forever, to stir up evil in us,
from which eventually proceeds wicked behaviour, and in
conclusion follows death, the just reward of them.
(m) When he is provoked to do evil.
(12) Here a reason is shown, why God cannot be the author of
evil behaviour in us, since he does not desire evil
behaviour.
1:15 Then when lust hath conceived, it bringeth forth {n) sin:
and sin, when it is finished, bringeth forth death.
(n) By sin, in this place, he means actual sin.
1:1613 Do not err, my beloved brethren.
(13) Another reason taken from opposites: God is the author of
all goodness, and so, since he is always like himself; how
then can he be thought to be the author of evil?
1:17 Every good gift and every perfect gift is from above, and
cometh down from the o Father of lights, with whom is no
variableness, neither pshadow of turning.
(o) From him who is the fountain and author of all
goodness.
(p) He goes on in the metaphor: for the sun by his many and
various kinds of turning, makes hours, days, months,
years, light and darkness.
1:1814 Of his own q will begat he us with the word of truth,
that we should be a kind of r firstfruits of his
creatures.
(14) The fourth part concerning the excellency and fruit of the
word of God, The sum is this: we must listen to the word
of God most carefully and diligently, seeing it is the
seed, through which God by his free favour and love has
begotten us to himself, picking us out of the number of
his creatures. The apostle condemns two faults, which
greatly trouble us in this matter. For we so please
ourselves, that we would rather speak ourselves, than hear
God speaking. Indeed, we are angry when we are reproached
and ignore it. Opposed to these faults, he sets a
peaceable and quiet mind, and such as desires purity.
(q) This is what Paul calls gracious favour, an good will,
which is the fountain of our salvation.
(r) As it were an holy type of offering, taken out of the
remnant of men.
1:20 For the wrath of man worketh not the s righteousness of
God.
(s) That which God appoints.
1:21 Wherefore lay apart all filthiness and superfluity of
naughtiness, and receive with t meekness the engrafted
word, which is able to save your souls.
(t) By meekness he means modesty, and anything that is
contrary to a haughty and proud spirit.
1:2215 But be ye doers of the word, and not hearers only,
16 deceiving your own selves.
(15) Another admonition: therefore God's word is heard, that we
may model our lives according to the laws it contains.
16 He adds reasons, and those most weighty: first, because
they that do otherwise seriously harm themselves.
1:2317 For if any be a hearer of the word, and not a doer, he
is like unto a man beholding his u natural face in a
glass:
(17) Secondly: because they lose the most important use of
God's word, if they do not use it to correct the faults
that they know.
(u) He alludes to that natural stain, which is contrary to
the purity that we are born again into, the living
image which we see in the law.
1:25 But whoso looketh into the perfect law of liberty, and
continueth [therein], he being not a forgetful hearer, but
a doer of the work, this man shall be blessed in his x
deed.
(x) Behaviour: for works show faith.
1:2618 If any man among you seem to be religious, and
bridleth not his tongue, but deceiveth his y own heart,
this man's religion [is] vain.
18 The third admonition: the word of God lays down a rule to
not only do well, but also to speak well.
(y) The fountain of all babbling, cursed speaking, and
impudence is this, that men do not know themselves.
1:2719 Pure religion and undefiled before God and the Father
is this, To z visit the fatherless and widows in their
affliction, [and] to keep himself unspotted from the world.
(19) The fourth: the true service of God exists in charity
towards our neighbours, especially those who need the help
of others (fatherless and widows), and purity of life.
(z) To care for them and to help them as much as we can.
