---
title: "Commentary Critical and Explanatory on the Whole Bible -  James 1"
description: "CHAPTER 1   :-. INSCRIPTION:
EXHORTATION ON HEARING,
SPEAKING, AND WRATH. The last subject is discussed in
James 3:13-4. 1. James—an apostle of the
circum"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/james/1"
---

CHAPTER 1

. INSCRIPTION:
EXHORTATION ON HEARING,
SPEAKING, AND WRATH.
The last subject is discussed in
[James 3:13-4](../../../kjv/james/3/13-4).

**1. 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 [James 2:1](../../../kjv/james/2/1);
not at all in his speeches ([Acts 15:14](../../../kjv/acts/15/14);
[Acts 15:15](../../../kjv/acts/15/15); [Acts 21:20](../../../kjv/acts/21/20);
[Acts 21:21](../../../kjv/acts/21/21)), 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 [Acts 21:21](../../../kjv/acts/21/21), which alludes to their poverty.

**2. My brethren**—a phrase often
found in James, marking community of nation and of faith.
**all joy**—cause for the
highest joy [GROTIUS].
Nothing but joy [PISCATOR].
Count *all* "divers temptations" to be *each*
matter of *joy* [BENGEL].
**fall into**—unexpectedly,
so as to be *encompassed by* them (so the original *Greek*).
**temptations**—not in the
limited sense of allurements to sin, but *trials* or distresses
of any kind which test and purify the Christian character. Compare
"tempt," that is, try, . Some of those to whom James writes were "sick,"
or otherwise "afflicted" (). Every possible trial to the child of God is a masterpiece
of strategy of the Captain of his salvation for his good.

**3. the trying**—the *testing*
or *proving* of your faith, namely, by "divers
temptations." Compare [Romans 5:3](../../../kjv/romans/5/3),
*tribulation* worketh patience, and patience *experience*
(in the original *dokime,* akin to *dokimion,* "trying,"
here; there it is *experience:* here the "trying" or
*testing,* whence experience flows).
**patience**—The original
implies more; *persevering endurance* and *continuance*
(compare [Luke 8:15](../../../kjv/luke/8/15)).

**4.** Let endurance have a perfect
*work* (taken out of the previous "*worketh* patience"
or endurance), that is, have its *full effect,* by showing the
most perfect degree of endurance, namely, "joy in bearing the
cross" [MENOCHIUS],
and enduring to the end ([Matthew 10:22](../../../kjv/matthew/10/22))
[CALVIN].
**ye may be perfect**—fully
developed in all the attributes of a Christian character. For this
there is required "joy" [BENGEL],
as part of the "perfect work" of probation. The work of God
in a man is the man. If God's teachings by patience have had a
perfect work in you, *you* are perfect [ALFORD].
**entire**—that which has
all *its parts complete, wanting no integral part;* [Matthew 10:22](../../../kjv/matthew/10/22), "your whole (literally, 'entire') spirit, soul, and
body"; as "perfect" implies *without a blemish in
its parts.*

**5.** *English Version* omits
"But," which the *Greek* has, and which is important.
"But (as this *perfect entireness wanting nothing* is no
easy attainment) if any," c.
**lack**—rather, as the
*Greek* word is repeated after James's manner, from , "*wanting* nothing," translate, "If any
of you *want* wisdom," namely, the wisdom whereby ye may
"count it all joy when ye fall into divers temptations,"
and "let patience have her perfect work." This "wisdom"
is shown in its effects in detail, . The highest wisdom, which governs patience alike in poverty
and riches, is described in [James 1:9](../../../kjv/james/1/9)
[James 1:10](../../../kjv/james/1/10).
**ask**— ([James 1:10](../../../kjv/james/1/10)).
**liberally**—So the *Greek*
is rendered by *English Version.* It is rendered *with
simplicity,* [Romans 12:8](../../../kjv/romans/12/8). God
gives without adding aught which may take off from the graciousness
of the gift [ALFORD]. God
requires the same "simplicity" in His children ("eye .
. . single," [Matthew 6:22](../../../kjv/matthew/6/22),
literally, "simple").
**upbraideth not**—an
illustration of God's giving *simply.* He gives to the humble
suppliant without upbraiding him with his past sin and ingratitude,
or his future abuse of God's goodness. The Jews pray, "Let me
not have need of the gifts of men, whose gifts are few, but their
upbraidings manifold; but give me out of Thy large and full hand."
Compare Solomon's prayer for "wisdom," and God's gift above
what he asked, though God foresaw his future abuse of His goodness
would deserve very differently. James has before his eye the Sermon
on the Mount (see my [Matthew 6:22](../../../kjv/matthew/6/22)).
God hears every true prayer and grants either the thing asked, or
else something better than it; as a good physician consults for his
patient's good better by denying something which the latter asks not
for his good, than by conceding a temporary gratification to his
hurt.

**6. ask in faith**—that is, the
persuasion that God can and will give. James begins and ends with
*faith.* In the middle of the Epistle he removes the hindrances
to faith and shows its true character [BENGEL].
**wavering**—between belief
and unbelief. Compare the case of the Israelites, who seemed to
partly believe in God's power, but leaned more to unbelief by
"limiting" it. On the other hand, compare [Acts 10:20](../../../kjv/acts/10/20);
[Romans 4:20](../../../kjv/romans/4/20) ("*staggered not*
. . . through unbelief," literally, as here, "*wavered
not*"); [1 Timothy 2:8](../../../kjv/1-timothy/2/8).
**like a wave of the sea**—
[Isaiah 57:20](../../../kjv/isaiah/57/20); [Ephesians 4:14](../../../kjv/ephesians/4/14),
where the same *Greek* word occurs for "tossed to and fro,"
as is here translated, "driven with the wind."
**driven with the wind**—from
without.
**tossed**—from within, by
its own instability [BENGEL].
At one time cast on the shore of faith and hope, at another rolled
back into the abyss of unbelief; at one time raised to the height of
worldly pride, at another tossed in the sands of despair and
affliction [WIESINGER].

**7. For**—resumed from "For"
in [James 1:6](../../../kjv/james/1/6).
**that man**—such a
wavering self-deceiver.
**think**—Real *faith*
is something more than a mere *thinking* or *surmise.*
**anything**—namely, of the
things that he prays for: he does receive many things from God, food,
raiment, &c., but these are the general gifts of His providence:
of the things specially granted in answer to prayer, the waverer
shall not receive "anything," much less wisdom.

**8. 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, ) is a man double-minded, unstable," c. or better,
BEZA'S. The words in this
[James 1:8](../../../kjv/james/1/8) are in apposition with
"that man," [James 1:7](../../../kjv/james/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 [James 1:7](../../../kjv/james/1/7), 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* ([James 1:7](../../../kjv/james/1/7)).

**9, 10.** Translate, "*But*
let the brother," c. that is, the best remedy against
*double-mindedness* is that Christian *simplicity* of
spirit whereby the "brother," low in outward circumstances,
may "rejoice" (answering to ) "in that he is exalted," namely, by being
accounted a son and heir of God, his very sufferings being a pledge
of his coming glory and crown (), and the rich may rejoice "in that he is made low,"
by being stripped of his goods for Christ's sake [MENOCHIUS]
or in that he is made, by sanctified trials, lowly in spirit, which
is true matter for rejoicing [GOMARUS].
The design of the Epistle is to reduce all things to an equable
footing ([James 2:1](../../../kjv/james/2/1); [James 5:13](../../../kjv/james/5/13)).
The "low," rather than the "rich," is here called
"the brother" [BENGEL].

**10.** So far as one is merely
"rich" in worldly goods, "he shall pass away"; in
so far as his predominant character is that of a "brother,"
he "abideth for ever" (). This view meets all ALFORD'S
objections to regarding "the rich" here as a "brother"
at all. To avoid making the rich a brother, he translates, "But
the rich glories in his humiliation," namely, in that which is
really his debasement (his rich state, ), just as the low is told to rejoice in what is really his
exaltation (his lowly state).

**11.** Taken from .
**heat**—rather, "the
hot wind" from the (east or) south, which scorches vegetation
([Luke 12:55](../../../kjv/luke/12/55)). The "burning
heat" of the sun is not at its *rising,* but rather at
noon; whereas the scorching *Kadim* wind is often at sunrise
([Jonah 4:8](../../../kjv/jonah/4/8)) [MIDDLETON,
*The Doctrine of the Greek Article*]. [Jonah 4:8](../../../kjv/jonah/4/8) uses the *Greek* word for "heat." [Jonah 4:8](../../../kjv/jonah/4/8), "*bloweth* upon it," seems to answer to "the
hot *wind*" here.
**grace of the fashion**—that
is of the external appearance.
**in his ways**—referring
to the burdensome extent of the rich man's devices [BENGEL].
Compare "his ways," that is, his course of life, [Jonah 4:8](../../../kjv/jonah/4/8).

**12. Blessed**—Compare the
beatitudes in the Sermon on the Mount ([Matthew 5:4](../../../kjv/matthew/5/4);
[Matthew 5:10](../../../kjv/matthew/5/10); [Matthew 5:11](../../../kjv/matthew/5/11)).
**endureth temptation**—not
the "falling into divers temptations" ([Matthew 5:11](../../../kjv/matthew/5/11)) is the matter for "joy," but the *enduring*
of temptation "unto the end." Compare [Matthew 5:11](../../../kjv/matthew/5/11).
**when he is tried**—literally,
"when he has become tested" or "approved," when
he has passed through the "trying" ([Matthew 5:11](../../../kjv/matthew/5/11)), his "faith" having finally gained the victory.
**the crown**—not in
allusion to the crown or garland given to winners in the games; for
this, though a natural allusion for Paul in writing to the heathen,
among whom such games existed, would be less appropriate for James in
addressing the Jewish Christians, who regarded Gentile usages with
aversion.
**of life**—"life"
constitutes the crown, literally, *the* life, the only true
life, the highest and eternal life. The crown implies a *kingdom*
([Psalms 21:3](../../../kjv/psalms/21/3)).
**the Lord**—not found in
the best manuscripts and versions. The believer's heart fills up the
omission, without the name needing to be mentioned. The "faithful
One who promised" ([Psalms 21:3](../../../kjv/psalms/21/3)).
**to them that love him**—In
[2 Timothy 4:8](../../../kjv/2-timothy/4/8), "the crown of
righteousness to them that love His appearing." Love produces
patient *endurance:* none attest their love more than they who
suffer for Him.

**13. when . . . tempted**—tried
by *solicitation to evil.* Heretofore the "temptation"
meant was that of *probation by afflictions.* Let no one fancy
that God lays upon him an inevitable necessity of sinning. God does
not send trials on you in order to make you worse, but to make you
better ([James 1:16](../../../kjv/james/1/16); [James 1:17](../../../kjv/james/1/17)).
Therefore do not sink under the pressure of evils ([James 1:17](../../../kjv/james/1/17)).
**of God**—by agency
proceeding *from* God. The *Greek* is not "tempted
*by,*" but, "from," implying indirect agency.
**cannot be tempted with evil,**
c.—"Neither do any of our sins tempt God to entice us to worse
things, nor does He tempt any *of His own accord*"
(literally, "of Himself" compare the antithesis, [James 1:17](../../../kjv/james/1/17), "*Of His own will* He begat us" to holiness,
so far is He from tempting us *of His own will*) [BENGEL].
God is said in [Genesis 22:1](../../../kjv/genesis/22/1) to have
"tempted Abraham"; but there the *tempting* meant is
that of *trying* or *proving,* not that of seducement.
ALFORD translates
according to the ordinary sense of the *Greek,* "God is
*unversed* in evil." But as this gives a less likely sense,
*English Version* probably gives the true sense; for
ecclesiastical *Greek* often uses words in new senses, as the
exigencies of the new truths to be taught required.

**14.** Every man, when tempted, is
so through being drawn away of (again here, as in , the *Greek* for "of" expresses the actual
*source,* rather than the agent of temptation) his own lust. The
cause of sin is in ourselves. Even Satan's suggestions do not
endanger us before they are made *our own.* Each one has *his
own peculiar* (so the *Greek*) lust, arising from his own
temperament and habit. Lust flows from the original birth-sin in man,
inherited from Adam.
**drawn away**—the
*beginning* step in temptation: drawn away from truth and
virtue.
**enticed**—literally,
"taken with a bait," as fish are. The *further progress:*
the man *allowing himself* (as the *Greek* middle voice
implies) *to be enticed* to evil [BENGEL].
"Lust" is here personified as the harlot that allures the
man.

**15.** The guilty union is
committed by the will embracing the temptress. "Lust," the
harlot, then, "brings forth sin," namely, of that kind to
which the temptation inclines. Then *the particular sin* (so the
*Greek* implies), "when it is completed, brings forth
death," with which it was all along pregnant [ALFORD].
This "death" stands in striking contrast to the "crown
of *life*" ([James 1:12](../../../kjv/james/1/12))
which "patience" or *endurance* ends in, when it has
its "perfect work" ([James 1:12](../../../kjv/james/1/12)). He who will fight Satan with Satan's own weapons, must not
wonder if he finds himself overmatched. Nip sin in the bud of lust.

**16.** Do not err in attributing to
God temptation to evil; nay (as he proceeds to show), "every
good," all that is good on earth, comes from God.

**17. gift . . . gift**—not the
same words in *Greek:* the first, *the act of giving,* or
the gift in its *initiatory* stage; the second, *the thing
given, the boon, when perfected.* As the "good gift"
stands in contrast to "sin" in its initiatory stage (), so the "perfect boon" is in contrast to "sin
when it is finished," bringing forth *death* ().
**from above**—(Compare ).
**Father of lights**—Creator
*of the lights in heaven* (compare [ALFORD];
[Genesis 4:20](../../../kjv/genesis/4/20); [Genesis 4:21](../../../kjv/genesis/4/21);
[Hebrews 12:9](../../../kjv/hebrews/12/9)). This accords with the
reference to the changes in the light of the heavenly bodies alluded
to in the end of the verse. Also, Father of the spiritual lights in
the kingdom of grace and glory [BENGEL].
These were typified by the supernatural lights on the breastplate of
the high priest, the Urim. As "God is light, and in Him is no
darkness at all" ([1 John 1:5](../../../kjv/1-john/1/5)),
He cannot in any way be the Author of sin ([1 John 1:5](../../../kjv/1-john/1/5)), which is darkness ([1 John 1:5](../../../kjv/1-john/1/5)).
**no variableness . . . shadow
of turning**— ([Malachi 3:6](../../../kjv/malachi/3/6)).
None of the alternations of light and shadow which the physical
"lights" undergo, and which even the spiritual lights are
liable to, as compared with God. "Shadow of turning,"
literally, the dark "shadow-mark" cast *from* one of
the heavenly bodies, arising from its "turning" or
revolution, for example, when the moon is eclipsed by the shadow of
the earth, and the sun by the body of the moon. BENGEL
makes a climax, "no variation—not even the shadow of a
turning"; the former denoting a change in the *understanding;*
the latter, in the *will.*

**18.** (). The believer's regeneration is the highest example of
nothing but good proceeding from God.
**Of his own will**—Of his
own good pleasure (which shows that it is God's essential nature to
do good, not evil), not induced by any external cause.
**begat he us**—spiritually:
a once-for-all accomplished act ([1 Peter 1:3](../../../kjv/1-peter/1/3);
[1 Peter 1:23](../../../kjv/1-peter/1/23)). In contrast to "lust
when it hath conceived, *bringeth forth* sin, and sin . . .
*death*" ([James 1:15](../../../kjv/james/1/15)).
*Life* follows naturally in connection with *light* ([James 1:15](../../../kjv/james/1/15)).
**word of truth**—the
Gospel. The objective mean, as *faith* is the appropriating mean
of regeneration by the Holy Spirit as the efficient agent.
**a kind of first-fruits**—Christ
is, in respect to the resurrection, "the first-fruits"
([1 Corinthians 15:20](../../../kjv/1-corinthians/15/20); [1 Corinthians 15:23](../../../kjv/1-corinthians/15/23)):
believers, in respect to regeneration, are, *as it were,*
first-fruits (image from the consecration of the first-born of man,
cattle, and fruits to God; familiar to the Jews addressed), that is,
they are the first of God's regenerated creatures, and the pledge of
the ultimate regeneration of the creation, [Romans 8:19](../../../kjv/romans/8/19);
[Romans 8:23](../../../kjv/romans/8/23), where also the Spirit,
the divine agent of the believer's regeneration, is termed "the
first-fruits," that is, the earnest that the regeneration now
begun in the soul, shall at last extend to the body too, and to the
lower parts of creation. Of all God's visible creatures, believers
are the noblest part, and like the legal "first-fruits,"
sanctify the rest; for this reason they are much tried now.

**19. Wherefore**—as your evil is
of yourselves, but your good from God. However, the oldest
manuscripts and versions read thus: "YE
KNOW IT (so [Ephesians 5:5](../../../kjv/ephesians/5/5);
[Hebrews 12:17](../../../kjv/hebrews/12/17)), my beloved brethren;
BUT (consequently) let
every man be swift to hear," that is, docile in receiving "the
word of truth" ([James 1:18](../../../kjv/james/1/18);
[James 1:21](../../../kjv/james/1/21)). The true method of
hearing is treated in [James 1:21-27](../../../kjv/james/1/21-27);
[James 2:1-26](../../../kjv/james/2/1-26).
**slow to speak**— ([Proverbs 10:19](../../../kjv/proverbs/10/19);
[Proverbs 17:27](../../../kjv/proverbs/17/27); [Proverbs 17:28](../../../kjv/proverbs/17/28);
[Ecclesiastes 5:2](../../../kjv/ecclesiastes/5/2)). A good way of escaping
one kind of temptation arising from ourselves ([Ecclesiastes 5:2](../../../kjv/ecclesiastes/5/2)). Slow to speak authoritatively as a master or teacher of
others (compare [James 3:1](../../../kjv/james/3/1)): a
common Jewish fault: slow also to speak such hasty things of God, as
in [James 1:13](../../../kjv/james/1/13). Two ears are given
to us, the rabbis observe, but only one tongue: the ears are open and
exposed, whereas the tongue is walled in behind the teeth.
**slow to wrath**— ([James 3:13](../../../kjv/james/3/13);
[James 3:14](../../../kjv/james/3/14); [James 4:5](../../../kjv/james/4/5)).
Slow in becoming heated by debate: another Jewish fault ([James 4:5](../../../kjv/james/4/5)), to which much *speaking* tends. TITTMANN
thinks not so much "wrath" is meant, as an *indignant*
feeling of *fretfulness* under the calamities to which the whole
of human life is exposed; this accords with the "divers
temptations" in [James 1:2](../../../kjv/james/1/2).
Hastiness of temper hinders hearing God's word; so Naaman, [2 Kings 5:11](../../../kjv/2-kings/5/11);
[Luke 4:28](../../../kjv/luke/4/28).

**20.** Man's angry zeal in
debating, as if jealous for the honor of God's righteousness, is far
from working that which is really righteousness in God's sight. True
"righteousness is sown in peace," not in wrath (). The oldest and best reading means "worketh,"
that is, *practiceth* not: the received reading is "worketh,"
*produceth* not.

**21. lay apart**—"once for
all" (so the *Greek*): as a filthy garment. Compare
Joshua's filthy garments, [Zechariah 3:3](../../../kjv/zechariah/3/3);
[Zechariah 3:5](../../../kjv/zechariah/3/5); [Revelation 7:14](../../../kjv/revelation/7/14).
"Filthiness" is cleansed away by hearing the word ([Revelation 7:14](../../../kjv/revelation/7/14)).
**superfluity of
naughtiness**—*excess* (for instance, the *intemperate*
spirit implied in "wrath," [James 1:19](../../../kjv/james/1/19);
[James 1:20](../../../kjv/james/1/20)), which arises from
*malice* (our natural, *evil disposition* towards one
another). [1 Peter 2:1](../../../kjv/1-peter/2/1) has the very
same words in the *Greek.* So "malice" is the
translation, [Ephesians 4:31](../../../kjv/ephesians/4/31); [Colossians 3:8](../../../kjv/colossians/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 ([Matthew 5:37](../../../kjv/matthew/5/37)), with which
James' Epistle is so connected.
**with meekness**—*in
mildness* towards one another [ALFORD],
the opposite to "wrath" ([Matthew 5:37](../../../kjv/matthew/5/37)): answering to "as new-born babes" ([Matthew 5:37](../../../kjv/matthew/5/37)). *Meekness,* I think, includes also a childlike,
*docile, humble,* as well as an uncontentious, spirit ([Psalms 25:9](../../../kjv/psalms/25/9);
[Psalms 45:4](../../../kjv/psalms/45/4); [Isaiah 66:2](../../../kjv/isaiah/66/2);
[Matthew 5:5](../../../kjv/matthew/5/5); [Matthew 11:28-30](../../../kjv/matthew/11/28-30);
[Matthew 18:3](../../../kjv/matthew/18/3); [Matthew 18:4](../../../kjv/matthew/18/4);
contrast [Romans 2:8](../../../kjv/romans/2/8)). On "receive,"
applied to ground receiving seed, compare [Romans 2:8](../../../kjv/romans/2/8). Contrast [Acts 17:11](../../../kjv/acts/17/11);
[1 Thessalonians 1:6](../../../kjv/1-thessalonians/1/6); [2 Thessalonians 2:10](../../../kjv/2-thessalonians/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 ([Deuteronomy 6:6](../../../kjv/deuteronomy/6/6);
[Deuteronomy 11:18](../../../kjv/deuteronomy/11/18); [Psalms 119:11](../../../kjv/psalms/119/11)).
ALFORD translates, "The
*implanted* word," referring to the parable of the sower
([Matthew 13:1-23](../../../kjv/matthew/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 ([James 5:15](../../../kjv/james/5/15);
[James 5:20](../../../kjv/james/5/20)).

**22.** Qualification of the
precept, "Be swift to *hear*": "Be ye doers . . .
not hearers only"; not merely "*Do* the word,"
but "*Be* doers" systematically and continually, as if
this was your regular business. James here again refers to the Sermon
on the Mount ([Matthew 7:21-29](../../../kjv/matthew/7/21-29)).
**deceiving your own selves**—by
the logical fallacy (the *Greek* implies this) that the mere
hearing is all that is needed.

**23. For**—the logical
self-deceit ([James 1:22](../../../kjv/james/1/22))
illustrated.
**not a doer**—more
literally, "a notdoer" [ALFORD].
The true disciple, say the rabbis, learns in order that he may do,
not in order that he may merely know or teach.
**his natural face**—literally,
"the countenance of his birth": the face he was born with.
As a man may behold his *natural face* in a mirror, so the
hearer may perceive his *moral* visage in God's Word. This
faithful portraiture of man's soul in Scripture, is the strongest
proof of the truth of the latter. In it, too, we see mirrored God's
glory, as well as our natural vileness.

**24. beholdeth**—more literally,
"he *contemplated* himself and hath *gone* his way,"
that is, no sooner has he contemplated his image than he is gone his
way ([James 1:11](../../../kjv/james/1/11)). "Contemplate"
answers to hearing the word: "goeth his way," to relaxing
the attention after hearing—letting the mind go elsewhere, and the
interest of the thing heard pass away: then *forgetfulness*
follows [ALFORD] (Compare
[Ezekiel 33:31](../../../kjv/ezekiel/33/31)). "Contemplate"
here, and in [James 1:23](../../../kjv/james/1/23), implies
that, though cursory, yet some knowledge of one's self, at least for
the time, is imparted in hearing the word ([James 1:23](../../../kjv/james/1/23)).
**and . . . and**—The
repetition expresses hastiness joined with levity [BENGEL].
**forgetteth what manner of man
he was**—in the mirror. Forgetfulness is no excuse ([James 1:25](../../../kjv/james/1/25);
[2 Peter 1:9](../../../kjv/2-peter/1/9)).

**25. looketh into**—literally,
"stoopeth down to take a close look into." Peers into:
stronger than "beholdeth," or "contemplated," . 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, [Matthew 5:48](../../../kjv/matthew/5/48)), and
making us truly walk at liberty ([Matthew 5:48](../../../kjv/matthew/5/48), *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
([James 2:8](../../../kjv/james/2/8); [James 2:10](../../../kjv/james/2/10);
[James 2:12](../../../kjv/james/2/12); [John 8:31-36](../../../kjv/john/8/31-36);
[John 15:14](../../../kjv/john/15/14); [John 15:15](../../../kjv/john/15/15);
compare [1 Corinthians 7:22](../../../kjv/1-corinthians/7/22); [Galatians 5:1](../../../kjv/galatians/5/1);
[Galatians 5:13](../../../kjv/galatians/5/13); [1 Peter 2:16](../../../kjv/1-peter/2/16)).
The law is thus *not made void,* but *fulfilled.*
**continueth therein**—contrasted
with "goeth his way," [1 Peter 2:16](../../../kjv/1-peter/2/16), 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 ([Psalms 19:11](../../../kjv/psalms/19/11)).

**26, 27.** An example of *doing
work.*
**religious . . . religion**—The
*Greek* expresses the *external service* or exercise *of
religion,* "godliness" being the internal soul of it.
"If any man *think himself to be* (so the *Greek*)
religious, that is, *observant of the offices of religion,* let
him know these consist not so much in outward observances, as in such
acts of mercy and humble piety ([Micah 6:7](../../../kjv/micah/6/7);
[Micah 6:8](../../../kjv/micah/6/8)) as *visiting the
fatherless,* c., and *keeping one's self unspotted from the
world*" ([Matthew 23:23](../../../kjv/matthew/23/23)).
James does not mean that these *offices* are the great
essentials, or sum total of religion but that, whereas the law
service was merely ceremonial, the very *services* of the Gospel
consist in acts of mercy and holiness, and it has light for its
*garment,* its very *robe* being righteousness [TRENCH].
The *Greek* word is only found in [Matthew 23:23](../../../kjv/matthew/23/23), "after the straitest sect of our *religion* I
lived a Pharisee." [Colossians 2:18](../../../kjv/colossians/2/18),
"*worshipping* of angels."
**bridleth not . . .
tongue**—Discretion in speech is better than fluency of speech
(compare [James 3:2](../../../kjv/james/3/2); [James 3:3](../../../kjv/james/3/3)).
Compare [Psalms 39:1](../../../kjv/psalms/39/1). God alone can
enable us to do so. James, in treating of the law, naturally notices
this sin. For they who are free from grosser sins, and even bear the
outward show of sanctity, will often exalt themselves by detracting
others under the pretense of zeal, while their real motive is love of
evil-speaking [CALVIN].
**heart**—It and the tongue
act and react on one another.

**27. Pure . . . and undefiled**—"Pure"
is that love which has in it *no foreign admixture,* as
self-deceit and hypocrisy. "Undefiled" is the means of its
being "pure" [TITTMANN].
"Pure" expresses the *positive,* "undefiled"
the *negative* side of religious service; just as *visiting
the fatherless and widow* is the active, *keeping himself
unspotted from the world,* the passive side of religious duty.
This is the nobler shape that our religious exercises take, instead
of the ceremonial offices of the law.
**before God and the
Father**—literally, "before Him who is (our) God and
Father." God is so called to imply that if we would be like our
Father, it is not by fasting, c., for He does none of these things,
but in being "merciful as our Father is merciful"
[CHRYSOSTOM].
**visit**—in sympathy and
kind offices to alleviate their distresses.
**the fatherless**—whose
"Father" is God ([Psalms 68:5](../../../kjv/psalms/68/5))
peculiarly helpless.
**and**—not in the *Greek;*
so close is the connection between active works of mercy to others,
and the maintenance of personal unworldliness of spirit, word, and
deed; no copula therefore is needed. Religion in its rise interests
us about *ourselves* in its progress, about our *fellow
creatures:* in its highest stage, about the honor of God.
**keep himself**—with
jealous watchfulness, at the same time praying and depending on God
as alone able to keep us ([John 17:15](../../../kjv/john/17/15);
[Judges 1:24](../../../kjv/judges/1/24)).

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