Jam 1:21-27 | JFB | STEP | 21. lay apart-- "once for all" (so the Greek): as a filthy garment. Compare Joshua's filthy garments, , ; . "Filthiness" is cleansed away by hearing the word ( ). superfluity of naughtiness-- excess (for instance, the intemperate spirit implied in "wrath," , ), which arises from malice (our natural, evil disposition towards one another). has the very same words in the Greek. So "malice" is the translation, ; . "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 ( ), with which James' Epistle is so connected. with meekness-- in mildness towards one another [Alford], the opposite to "wrath" ( ): answering to "as new-born babes" ( ). Meekness, I think, includes also a childlike, docile, humble, as well as an uncontentious, spirit ( ; ; ; ; ; , ; contrast ). On "receive," applied to ground receiving seed, compare . Contrast ; with . 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 ( ; ; ). Alford translates, "The implanted word," referring to the parable of the sower ( ). 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 1:21-27

21. lay apart--"once for all" (so the Greek): as a filthy garment. Compare Joshua's filthy garments, Zec 3:3, 5; Re 7:14. "Filthiness" is cleansed away by hearing the word (Joh 15:3).

superfluity of naughtiness--excess (for instance, the intemperate spirit implied in "wrath," Jas 1:19, 20), which arises from malice (our natural, evil disposition towards one another). 1Pe 2:1 has the very same words in the Greek. So "malice" is the translation, Ep 4:31; Col 3:8. "Faulty excess" [Bengel] is not strong enough. Superfluous excess in speaking is also reprobated as "coming of evil" (the Greek is akin to the word for "naughtiness" here) in the Sermon on the Mount (Mt 5:37), with which James' Epistle is so connected.

with meekness--in mildness towards one another [Alford], the opposite to "wrath" (Jas 1:20): answering to "as new-born babes" (1Pe 2:2). Meekness, I think, includes also a childlike, docile, humble, as well as an uncontentious, spirit (Psa 25:9; 45:4; Is 66:2; Mt 5:5; 11:28-30; 18:3, 4; contrast Ro 2:8). On "receive," applied to ground receiving seed, compare Mr 4:20. Contrast Ac 17:11; 1Th 1:6 with 2Th 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 (De 6:6; 11:18; Psa 119:11). Alford translates, "The implanted word," referring to the parable of the sower (Mt 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 (Jas 5:15, 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 (Mt 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 (Jas 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 (Jas 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 Eze 33:31). "Contemplate" here, and in Jas 1:23, implies that, though cursory, yet some knowledge of one's self, at least for the time, is imparted in hearing the word (1Co 14:24).

and ... and--The repetition expresses hastiness joined with levity [Bengel].

forgetteth what manner of man he was--in the mirror. Forgetfulness is no excuse (Jas 1:25; 2Pe 1:9).

25. looketh into--literally, "stoopeth down to take a close look into." Peers into: stronger than "beholdeth," or "contemplated," Jas 1:24. 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, Mt 5:48), and making us truly walk at liberty (Psa 119:32, 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 (Jas 2:8, 10, 12; Joh 8:31-36; 15:14, 15; compare 1Co 7:22; Ga 5:1, 13; 1Pe 2:16). The law is thus not made void, but fulfilled.

continueth therein--contrasted with "goeth his way," Jas 1:24, 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 (Psa 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 (Mi 6:7, 8) as visiting the fatherless, &c., and keeping one's self unspotted from the world" (Mt 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 Ac 26:5, "after the straitest sect of our religion I lived a Pharisee." Col 2:18, "worshipping of angels."

bridleth not ... tongue--Discretion in speech is better than fluency of speech (compare Jas 3:2, 3). Compare Psa 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.