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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ Կաթողիկեայ Թղթոյն Յակոբայ

Քանզի ինքն իսկ Յակովբոս գրէ զայս որոց յերկոտասան ազգացն սփռեալք էին հաւատացեալք ՚ի Տէրն մեր Յիսուս Քրիստոս. գրէ եւ վարդապետական զթուղթս, եւ ուսուցանէ յաղագս զանազան փորձութեանց՝ թէ ո՛ ոք իցէ առ ՚ի յԱստուծոյ, եւ ո՛ յինքենէ ՚ի սրտից մարդկան։ Եւ թէ ո՛չ բանիւ եւ եթ, այլ գործով ցուցանել արժան է զհաւատս. եւ զի ո՛չ ունկնդիրք օրինացն են արդարք, այլ գործօղք օրինացն։ Յաղագս մեծատանց պատուիրէ՝ զի մի՛ նախապատուեսցին քան զաղքատսն յեկեղեցիս. եւ մանաւանդ՝ զի մի՛ իբրեւ զհպարտս գանեսցեն զնոսա։ Եւ ՚ի կատարումն մխիթարէ զանիրաւեալսն, եւ հրամայէ նոցա երկայնամտել մինչեւ ՚ի գալուստն Դատաւորին. ուսուցեալ յաղագս համբերութեան ՚ի Յոբայ, ախորժելի արարեալ զհամբերութիւնն։ Պատուիրէ կոչել զերիցունս առ տկարացեալսն. եւ փութալ դարձուցանել զմոլորեալսն ՚ի ճշմարտութիւն. եւ առնուլ նմա վարձս ՚ի Տեառնէ, եւ քաւութիւն մեղաց. եւ ա՛յսպէս կատարէ զթուղթն։Եւ ասելովն թէ. Առաւել եւս աղօթս արարէք զի վաղվաղակի պատսպարեցայց ձեզ։ Եւ բազում եւս այլ են որ ցուցանեն մեզ թէ նորա է թուղթս. որպէս եւ ինքն իսկ ընթերցուածն յառաջ մատուցեալ ուսուցանէ։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

Именем Соборных посланий (epistolai kaqolikai) называются семь новозаветных писаний св. апостолов: одно - Иакова, два - Петра, три - Иоанна Богослова и одно - Иуды. Образуя особую группу в каноне священных новозаветных книг под названием Соборных, - группу, по тону и содержанию весьма родственную с посланиями св. Апостола Павла, они в греческих изданиях Нового Завета, равно как в западно-европейских его изданиях, обыкновенно помещаются непосредственно после Павловых посланий, в славяно-русских же изданиях Нового Завета они обычно предшествуют посланиям Ап. Павла, следуя непосредственно после книги Деяний св. апостолов. Название "соборные" было дано этим посланиям не самими писателями их, а впоследствии - Церковью, хотя, бесспорно, в очень раннее время. По свидетельству церковного писателя 2-го века Аполлония (у Евсевия, Церковная История, кн. V, гл. 18), некоторый монтанист Фемизон написал, в подражание Апостолу Иоанну, соборное послание. В век Евсевия (в первой половине 4-го века) общеупотребительно и общеизвестно было название соборными для семи апостольских писаний. Но почему именно этим писаниям усвоено имя Соборных, решить с точностью и определенностью очень трудно: ни происхождение этих посланий от известных апостолов, ни содержание их не объясняют усвоенного им наименования. В содержании этих посланий не находит для себя опоры ни то мнение, будто бы соборные послания заключают в себе сущность учения всей Церкви, потому что с равным правом в этом смысле могли бы быть названы и послания Апостола Павла, - ни то, что соборными или кафолическими они называются в смысле канонических и боговдохновенных, в отличие от подложных, мнимо вдохновенных писаний, отвергнутых Церковью: в таком смысле соборными - каноническими должны бы быть названы все вообще библейские писания, как новозаветные, так и ветхозаветные.

Не может, наконец, название "соборные" означать того, что эти семь посланий вполне однородны с отправленным некогда посланием от имени апостольского собора малоазийским христианам (Деян 15:23-29) и названы соборными в смысле отправления их от лица собора или соборной Иерусалимской Церкви и даже в смысле коллективного составления их апостолами на соборе. Ничто действительно не указывает, чтобы какое-либо из 7: посланий соборных носило на себе печать соборного творчества, прошло соборную редакцию или адресовано было от собора Иерусалимской Церкви.

Поэтому следует остановиться на общепринятом почти в науке взгляде, что рассматриваемые послания наименованы соборными не в смысле соборного их происхождения или написания лицами, участвовавшими в Иерусалимском соборе, а в смысле их соборного назначения, т. е. отправления собору церквей (ср. Деян 15:23: "сущим во Антиохии и Сирии и Киликии братьям, иже от язык"). В таком именно смысле употребляет слово "соборный" (kaqolikoV) уже Климент Александрийский (Стром. 4:15), когда дает ему значение "окружный" (egkuklioV): соборное послание, вроде упомянутого в Деян XV, есть послание окружное, имеющее назначение не для одной какой-либо частной церкви, а для целого круга или округа частных церквей. И, по мнению блаженного Феодорита, "эти послания называются кафолическими или соборными, т. е. как бы окружными (egkuklioi), потому что назначаются не одному народу в частности и не одному городу, как это делал св. Павел, но вообще к верующим, напр., иудеям, живущим в рассеянии, или всем христианам, спасенным верою". Такое же определение соборных посланий дает и блаженный Феофилакт (Таск. Соборн. Посл. Предисл.). Послания второе и третье Иоанна в этом смысле не могут быть названы соборными, как имеющие частное назначение и адрес. Но раз они были признаны Церковью за канонические, то вполне естественно было присоединить их к ранее уже принятому Церковью первому Соборному посланию того же апостола и таким образом включить их в круг соборных или окружных посланий, составивших особый небольшой отдел рядом с другим, более обширным, отделом посланий св. Апостола Павла.

Было уже упомянуто о неодинаковом месте Соборных посланий в разных изданиях Нового Завета. И между собою они не всегда следуют в одном порядке. В Правилах св. апостол (правило 85-е) Соборные послания поименованы после Павловых, и в ряду Соборных первым названы послания Апостола Петра: "Петра послания два. Иоанна три. Иаково едино. Иуды едино". Напротив, в 60: правиле Лаодикийского собора Соборные послания помещаются ранее посланий Ап. Павла, и первыми среди Соборных названо послание Ап. Иакова: "Посланий Соборных седмь сии: Иакова едино, Петра два, Иоанна три, Иуды едино". Последний распорядок, в пользу которого, кроме того, говорят свидетельства восточных Отцов Церкви, и принят в наших славяно-русских изданиях.

Литература о Соборных посланиях, историческая и экзегетическая, на Западе чрезвычайно обширна. В русской литературе, кроме популярных толковательных опытов о Соборных посланиях, есть несколько и ученых трудов о них. Таков труд Епископа Михаила (Лузина): Толковый Апостол. Книга вторая: Соборные послания святых апостолов". Киев, 1905. Еще более ученою солидностью отличается сочинение профессора о. протоирея Д. И. Богдашевского "Опыты по изучению Священного Писания Нового Завета. Выпуск первый. Из соборных посланий". Киев, 1909. Имеет также значение для изучения рассматриваемых посланий сделанный на Волыни перевод катен на все Соборные послания: Толкование Соборных посланий святых апостолов". Перевод с греческого. Житомир, 1909.

Специальные работы о том или другом послании будут названы при обозрении каждого послания.

Послание Иакова

Писатель послания. Назначение и читатели послания. Время и место написания. Подлинность послания. Общий характер послания и краткое его содержание.

Писатель первого, в каноническом порядке, Соборного послания, не называя себя в приветствии (Иак 1:1) апостолом, смиренно именует себя: "Иаков Богу и Господу Иисусу Христу раб". Однако это молчание об апостольстве писателя, обращающегося с своим посланием к "двенадцати коленам, находящимся в рассеянии", не только не отрицает апостольского достоинства писателя, но и говорит о великом и несомненном авторитете его как среди иудео-христиан, так и среди евреев вообще. При этом выше всякой похвалы писатель поставляет смиренное название и сознание себя рабом Божиим и Христовым, а такое настроение именно отличает истинных апостолов Христовых от лиц, незаконно присвоивших себе апостольский авторитет. Это приводит к предположению, что Иаков, писатель послания, был апостол Христов, один из предстоятелей апостольской церкви, которому были подведомы иудео-христианские общины и вне Палестины. Таким лицом является первый и знаменитейший представитель Иерусалимской церкви св. Иаков, брат Господень, прозванный Праведным из числа семидесяти апостолов (Деян 12:17; 21:18; Гал 1:19). Церковное предание усвояет написание послания именно этому Иакову, а не Иакову Заведееву и не Иакову Алфееву (брату Апостола и евангелиста Матфея). Иаков Заведеев весьма рано (около 44: года по Р. X.) скончался мученическою смертью от руки Ирода Агриппы (Деян 12:2); притом нет исторических данных в пользу того, чтобы он пользовался известностью в областях рассеяния. Между тем все содержание послания предполагает, что писатель его хорошо известен во всем иудео-христианском рассеянии. Такою славою в иудео-христианстве и иудействе, по преданию, пользовался Иаков, брат Господень, выступивший на поприще деятельности уже после смерти св. Иакова Заведеева (Деян 15:13; 21:18; Гал 1:19). Этого именно Иакова Ап. Павел ставит наравне с Апостолами - Петром и Иоанном, называя всех троих столпами Церкви (Гал 2:9).

Если, по почину блаженного Иеронима (Прот. Геловид. гл. XIII), многие католические ученые (Корнелий а-Ляпиде, Минь, Корнели и др.), протестантские (Баумгартен, Лянге) и некоторые русские (митр. М. Филарет, архиеп. Черниг. Филарет, проф. И. В. Чельцов, проф. М. Д. Муретов) отожествляли Иакова, брата Господня, с Иаковом Алфеевым - Апостолом из числа 12-ти, то и новозаветные данные и свидетельства церковного предания говорят против этого отожествления. В Евангелии братья Господа по плоти - Иаков, Иосия, Симон и Иуда - ясно отличаются от апостолов или первых и ближайших учеников Господа, напр., в Ин 2:12: "после сего пришел в Капернаум Сам, и Матерь Его, и братья Его, и ученики Его". Если здесь и в некоторых других местах Евангелия (Мф 12:48; Мк 3:31; Лк 8:19) братья Господни стоят в стороне от учеников или апостолов Господа, то в Ин 7:5: определенно говорится, что сначала братья Господни не веровали в Господа Иисуса Христа, следовательно, не могли быть в числе апостолов, - и это тем более примечательно, что евангелист Иоанн сделал это замечание о неверии братьев Господних почти непосредственно после упоминания о составившемся уже и существующем круге 12-ти апостолов (Ин 6:70-71). Даже после воскресения Господа, когда братья Господа уверовали в Него, они все-таки отличаются от апостолов (Деян 1:13-14), хотя иногда и сопоставляются с ними (1Кор.9:5). И древнее церковное предание, при всей своей неясности относительно братьев Господних, все же в большинстве случаев подтверждает, что Иаков, брат Господен, есть лицо, отличное от Апостола Иакова Алфеева. Так, в "Апостольских Постановлениях" Иаков, брат Господен, ясно отличается от апостолов из 12-ти. "Мы двенадцать, говорится в Пост. Ап. 6:12, собравшись в Иерусалиме, явились Иакову, брату Господню", а ниже, 6:14, в качестве возвестивших кафолическое учение называются сначала апостолы лика 12-ти (в том числе и Апостол Иаков Алфеев), а затем присоединяются еще "Иаков, брат Господень и епископ Иерусалимский, и Павел, учитель языков". Климент Александрийский у Евсевия говорит: "Петр, Иаков и Иоанн, хотя от Самого Господа предпочтены были (другим ученикам), однако по вознесении Спасителя не стали состязаться о слове, но Иерусалимским епископом избрали Иакова Праведного" (Церк. Ист. 2:1). Сам Евсевий в 1:12: своей Ц. Ист. причисляет Иакова, брата Господня, к 70: апостолам, а в 7:19: говорит, что Иаков, брат Христов, "первый получил епископство над Иерусалимскою церковью от Самого Спасителя и апостолов", чем, в том и другом случае, Иаков, брат Господень, определенно выделяется из круга 12-ти апостолов. Наконец, и в Четьи-Минее под 23: октября, Иаков, брат Господень, причисляется к 70-ти апостолам.

Не будем входить в подробное рассмотрение и решение трудного вопроса: кто были братья Господа по плоти? [Литературу и основные пункты вопроса о "братиях Господних" см. в Православной Богословной Энциклопедии (Спб. 1906), т. VI (столб. 55-91). Лучшею работою по этому вопросу является сочинение покойного проф. А. П. Лебедева - "Братья Господни: обзор и разбор древних и новых мнений по вопросу". Москва, 1904.] Скажем лишь, что наиболее обоснованным и более опирающимся на древнее церковное предание является взгляд, по которому братья Господа - дети Иосифа Обручника от первого его брака. Из четырех, упоминаемых в Евангелии (Мф 13:55; Мк 6:3), братьев Господа, Иаков был, несомненно, старшим и выделялся из них особенною праведностью. Он сопутствовал Иосифу и Марии Деве с Богомладенцем Иисусом в бегстве их в Египет от преследования Ирода. Воспитываясь с братьями в благочестивой семье Иосифа в духе истинного благочестия, Иаков выделялся из числа братьев именно праведностью, давшею ему и имя "Праведного". По свидетельству Егезиппа (у Евсевия, Ц. Ист 2:23), Св. Иаков был назорей от чрева матери своей: "не пил вина и сикера, не употреблял в пищу никакого животного, не стриг волос, не умащался елеем и не мылся в бане". Но именно в силу особенной преданности Иакова и братьев его закону, они во все время земной жизни Господа Иисуса Христа оставались неверующими, и лишь в начале книги Деяний апостолов мы находим (Деян 1:14) первое упоминание о братьях Господа в числе верующих, вместе с 11: апостолами и Материю Господа. Такой переход Иакова от неверия к вере совершился, благодаря воскресению Господа Иисуса Христа и явлению Его Иакову (1Кор.9:5; 15:5). Обращение Иакова, старшего из братьев, ко Христу повлекло за собою и обращение других братьев. Всем сердцем уверовав в Господа Иисуса, Иаков, брат Господень, как в жизни и деятельности своей, так и в своих воззрениях, представляет собою пример истинного иудео-христианина в самом лучшем смысле этого понятия; в его личности мы имеем лучший пример объединения Ветхого и Нового Заветов на жизненно-практической почве. Относясь с великим уважением к закону Моисееву в его целом и соблюдая его обрядовые предписания, даже советуя Апостолу Павлу исполнить обряд очищения (Деян 21:18-26) ради умиротворения членов Иерусалимской церкви, Иаков, однако, на апостольском соборе первый возвышает голос свой об освобождении уверовавших из язычников от ига Моисеева закона (Деян 15:13-21). Христианство для св. Иакова не есть только преобразованное иудейство, а новый путь спасения во Христе, начинающийся возрождением посредством Евангелия (Иак 1:18). Не разрывая национально-исторической связи с иудейством, как вековым наследием отцев, св. Иаков, однако, допускает исполнение ветхозаветных обычаев и обрядов лишь постольку, поскольку им не усвоялось догматического, непреходящего значения, и они являлись преображенными христианским духом. Нравственная жизнь христианина, по учению св. Иакова, нормируется царственным законом Свободы (I, 25; II:12); все совершенствование и оправдание христианина совершается только через союз со Христом в живой и деятельной вере (II:14-26), и лишь деятельную христианскую любовь он признает общею обязанностью каждого (I:27). Ни в каком антагонизме со св. Апостолом Павлом - великим благовестником христианской свободы св. Иаков (вопреки мнению Фаррара и других исследователей Запада) не находился, и лишь враги великого апостола языков - иудаисты и евиониты - пользовались именем и авторитетом первого Иерусалимского епископа для прикрытия своих иудаистических тенденций и замыслов. Само назорейство св. Иакова, будучи по форме иудейским, по духу являлось христианским: его не без основания можно считать прототипом христианского аскетизма (и монашества). Христианское подвижничество свое св. Иаков запечатлел собственною кровью. Пользуясь великим уважением всех верующих и неверующих, он безвыходно прожил в Иерусалиме до самой мученической своей кончины (может быть, около 64: года по Р. X.), в обстоятельствах которой выразилось как высокое уважение, какое питали к нему даже неверующие, как к великому праведнику, так и истинно христианский характер его веры и жизни. Егезиппу Евсевия (Ц. И. 2:23) рассказывает о мученической кончине Апостола Иакова так: "Когда уверовавших (по слову Ап. Иакова) оказалось много - даже и между старейшинами, то иудеи, книжники и фарисеи начали кричать и говорить, что таким образом, пожалуй, и весь народ в Иисусе станет ожидать Христа. Поэтому, пришедши к Иакову, они сказали ему: "просим тебя, удержи народ; ведь он, в заблуждении, Иисуса признает Христом. Вот теперь все сошлись на праздник Пасхи; просим тебя, вразуми их касательно Иисуса. Мы доверяем тебе это, потому что сами вместе с народом свидетельствуем о твоей праведности и нелицеприятии. Так убеди же людей не заблуждаться в рассуждении Иисуса. Тебя все послушают, и мы - со всеми. Стань на крыле храма, чтобы сверху ты всем был виден и слова твои были слышны целому собранию..." Помянутые книжники и фарисеи, действительно, поставили Иакова на крыле храма и потом закричали ему: "праведник! тебе все мы должны верить. Вот этот народ в заблуждении, последует Иисусу распятому: скажи же нам, что такое дверь Иисуса распятого?" Иаков громогласно отвечал: "Зачем вы спрашиваете меня об Иисусе, Сыне Человеческом? Он восседит на небесах, одесную великой силы, и опять придет на землю на облаках небесных". Этим свидетельством Иакова многие совершенно убедились и начали славословить Иисуса, восклицая: осанна Сыну Давидову! А книжники и фарисеи говорили между собою: "ведь мы худо сделали, что приготовили такое свидетельство Иисусу; взойдем и сбросим Иакова, чтобы другие, по крайней мере, из страха не поверили ему" - и начали кричать: "о! о! и праведник - заблуждает..." Они взошли и, сбросив праведного, сказали друг другу убьем его камнями, - и начали бросать в него камни. Сверженный не вдруг умер, но, приподнявшись, стал на колени и говорил: "Господи, Боже Отче! отпусти им: они не знают, что делают". Между тем, как на него летели камни, некто священник, один из сынов Рихава (упоминаемых пророком Иеремией), закричал: "стойте, что вы делаете: праведник за нас молится". Но в то самое время один из них, суконщик, схватил скалку, на которую наматываются сукна, ударил ею праведника - и он скончался". Из этого рассказа очевидно, что св. Иаков был истинным апостолом Христовым, проповедавшим иудеям Иисуса, как Христа, Спасителя и будущего Судию, и полагавшим спасение единственно во Христе, а не в ветхозаветном законе. И, по свидетельству Иосифа Флавия (Древности Иудейские, 20:9, 1), св. Иаков, по суду первосвященника Анана, был побит камнями именно как нарушитель закона. Это значит, что следование св. Иакова обрядам и обычаям своего народа у него совершалось в христианском духе.

Послание св. Апостола Иакова было первоначально назначено и отправлено, как говорится в написании (Иак 1:1), "двенадцати коленам, находящимся в рассеянии". Вопреки мнению некоторых исследователей (Гофмана, Яна, Гольпмана, Юлихера), придававших этому выражению иносказательный смысл и видевших в нем обозначение "нового или духовного Израиля", не имеющего в мире сем пребывающего града, но грядущего взыскующего, выражение "двенадцать колен" есть древнее теократическое обозначение всего народа еврейского, как одного народа Божия, в отличие от прочих народов язычников (Деян 26:6); прибавка же "в рассеяний" (en th diaspora) прежде всего указывает, что читатели послания находились вне Палестины. При этом все содержание послания, имеющее чисто христианский характер, говорит, что то были собственно христиане из евреев или иудео-христиане. Не без основания, однако, указывали (напр., Вейс), что речь писателя нередко обращается и к неверующим евреям, что и вполне естественно ввиду того, что в первое время и довольно долго верующие и неверующие евреи не очень резко отделялись друг от друга и имели общие собрания, а также ввиду известного весьма большого авторитета Апостола Иакова как среди верующих, так и среди неверующих евреев. Равным образом и ограничительная прибавка "в рассеянии" не исключает иудео-христиан и евреев вообще, живущих и в самой Палестине; содержание послания вполне приложимо и к ним, хотя преимущественно адресатами послания являлись внепалестинские читатели, частнее, вероятно, христианские общины заиорданские, Дамаска и Сирии (см. Деян 9:1: сл.).

Как и все послания апостольские, послание св. Иакова вызвано было ближайшим образом потребностями и состояниями религиозно-нравственной жизни христианских общин; эти особенности в жизни последних в весьма значительной мере определяют и содержание послания, хотя иные мысли послания могли быть высказаны апостолом и независимо от современного состояния читателей послания, как вообще в Священном Писании рядом с данными истории стоят непреходящие истины вероучения и нравоучения. Христиане из евреев, по указаниям послания, терпели многие притеснения со стороны и испытывали многие внутренние нестроения. Так, бедные иудео-христиане терпели многочисленные преследования со стороны своих богатых соплеменников (Иак 2:2-7; V:1-6) и среди этих и подобных внешних бедствий нередко уклонялись от истинного взгляда на источник этих бедствий и искушений (I:12-21), подвергались опасности колебаться в вере и даже изменять ей (V:7-11: и др.). Из чувственных побуждений и пристрастия к земным благам возникали у них раздоры (IV:1-12); братская любовь во многих охладела (IV:13-17; V:13-20); из самомнения многие хотели быть учителями других, не имея к тому способности и подготовки (III:1: след.). Отсюда проистекали и такие важные и гибельные заблуждения иудео-христиан, как неправильные взгляды на молитву (I:5-8; V:17-18), на веру и добрые дела в их взаимном отношении (I:26-27; II:14-26). Эти и подобные нестроения во внутреннем и внешнем быте, к которым евреи и христиане из евреев всегда были особенно склонны и которые св. апостол именует искушениями, и послужили поводом к написанию послания. Целью последнего было, как очевидно само собою, устранение из жизни иудео-христиан упомянутых настроений и недостатков, утешение страждущих и указание всем вообще христианам истинного пути нравственного совершенства (см. I:4; III:2). Возможно при этом допустить - ввиду известного высокого авторитета Апостола Иакова даже среди неверующих евреев, - что устроением нравственной жизни иудео-христиан по высшим христианским началам апостол имел в виду привлечь в христианство и неверующих их соплеменников.

Время и место написания послания в нем самом не указаны, как и время и место происхождения других новозаветных писаний. Поэтому, в частности, время происхождения послания определяется лишь предположительно и гадательно. В пользу раннего происхождения послания, именно до апостольского иерусалимского собора (51-52: г. по Р. X.), указывали на самое назначение послания к иудео-христианам, понятное будто бы только в раннее время до иерусалимского собора, - на неупоминание в послании спорных пунктов из времени апостольского собора (обрядовый закон, отношение языко-христиан к иудео-христианам), также - на преобладающий нравоучительный характер послания при относительной скудости вероучительного элемента, причем в этом усматривали признак близости послания, по времени написания, к нагорной проповеди и вообще беседам Господа. Аргументы эти имеют лишь относительную ценность, и каждому из этих положений может быть противопоставлено соображение обратного свойства. В пользу, с другой стороны, относительно позднего написания послания, кроме широкого распространения христианства между иудеями рассеяния, указывали, между прочим, на печальную картину религиозно-нравственного состояния иудео-христианских церквей по данным, заключающимся в послании: христианство среди многих совершенно омирщилось, откуда выводили, что послание появилось в более позднее время жизни Ап. Иакова. Легко, однако, видеть слабость и этого основания: можно ли вообще в пределах двух десятков лет (в этих пределах колеблется определение времени написания послания) указать хронологическую грань, когда первоначальные свет и чистота веры и жизни христиан помрачились? Еще более спорным является аргумент позднего происхождения послания, заимствуемый из предполагаемого знакомства Ап. Иакова с посланиями Ап. Петра и Павла. Но вопрос о взаимном отношении посланий всех этих трех апостолов не удоборешим. В частности, относительно Апостолов Иакова и Павла даже и западноевропейские исследователи их посланий в настоящее время согласно признают, что Ап. Иаков в своем послании отнюдь не противопоставляет учению Ап. Павла свое мировоззрение, отнюдь не полемизирует с ним по вопросу об оправдании, как любили утверждать исследователи-рационалисты прежнего времени. Таким образом, вопрос о годе написания послания мы оставляем открытым, ограничиваясь лишь отнесением происхождения послания к средине 50-х годов нашей эры.

Тем решительнее мы должны отвергнуть попытки рационалистической критики отодвинуть составление послания во второй христианский век, относя (в лице, напр., Гарнака, Пфлейдрера, Юлихера и др.) написание послания к 125-130: гг. по Р. X. Здесь мы уже имеем дело с отрицанием подлинности послания, сомнение в котором известно и христианской древности. Но основания отрицания подлинности послания у новейших исследователей: предполагаемая, но совершенно мнимая полемика с Ап. Павлом, мнимое влияние ессейства или гностицизма и пр., совершенно вздорны и не требуют нарочитого разбора и опровержения. Ссылка же на сходство некоторых мест послания с местами из 1: послания св. Климента Римского (гл. 10: и 31, ср. Иак 2:21, гл. 17, или гл. 38: см. Иак 3:13) и из "Пастыря" Ермы (Видение 3:9, ср. Иак 1:27; Подобие 9:23, см. Иак 4:12) доказывает совершенно обратное, именно: совершенную известность и общепризнанный авторитет послания св. Иакова в пору жизни этих обоих церковных писателей.

Весьма важным доказательством подлинности послания св. Иакова является то обстоятельство, что послание это, именно как принадлежащее Апостолу Иакову, находится в сирском переводе 2: века Пешито. Это тем более важно, что перевод этот возник в стране, пограничной с тою страною, где было написано послание. Евсевий Кесарийский, как и блаженный Иероним, причисляет это послание к разряду предрекаемых, antilegomena, но сам же свидетельствует об общественном, публичном употреблении послания во многих церквах (Ц. И. 3:25). Подлинность послания утверждается также свидетельствами о нем, кроме упомянутых уже св. Климента Римского и Ермы, также других древних церковных писателей: св. Иринея Лионского, Тертуллиана, также Климента, Дидима и Дионисия Александрийских и др. "Позднее принятие в канон свидетельствует только о той осторожности, с которою церковь устанавливала апостольское происхождение тех писаний, которые не назначались какой-либо отдельной церкви, и, след., не могли найти опоры своей каноничности в авторитетном голосе этой церкви, а требовали широкого и всестороннего ознакомления с их происхождением" (проф. Богдашевский). После Евсевия всякие сомнения о подлинности послания навсегда прекращаются в церкви, и оно неизменно пребывает в каноне боговдохновенных книг. Лишь Лютер, находя в послании св. Иакова опровержения своего лжеучения об оправдании и спасении одною лишь верою, первоначально даже не включал это послание в число священных новозаветных писаний. Но этот взгляд, обязанный грубому непониманию высокого морально-христианского достоинства послания, был скоро оставлен самими протестантами.

О месте написания послания разногласия не существует. Коль скоро послание принадлежит перу св. Апостола Иакова, брата Господня, первого Иерусалимского епископа, то местом написания послания был именно Иерусалим или вообще Палестина, где, по преданию, Иаков обитал безотлучно до самой своей смерти. И общий колорит содержания говорит за палестинское происхождение послания. Многие образы апостольской речи объясняются только из особенностей Палестины. Упоминание о раннем и позднем дожде (V:7), о смоковнице, маслине и виноградной лозе (III:12), о соленых и горьких источниках (III:11-12), о жгучем ветре, иссушающем растительность (I:11), предполагает близкое непосредственное знакомство писателя с палестинскою природою. Самое назначение послания для всех иудео-христиан рассеяния, естественно, указывает на Иерусалим, как тот средоточный пункт иудео-христианства, в котором свящ. писатель послания мог с наибольшим удобством узнать о состоянии иудео-христианских общин рассеяния.

Послание имеет почти исключительно нравоучительный характер; нравственно-практическое содержание в нем решительно преобладает над догматическим, которое выступает в послании не часто, и именно как основа нравоучения (напр., I:18; II:1). "Если св. Павел - есть апостол веры, св. Петр - апостол надежды, св. Иоанн - апостол любви, то Иаков Праведный и в своем писании является апостолом правды. Восстановление на началах евангельского закона нарушенной правды в отношениях богатых к бедным составляет, можно сказать, главную цель послания, проникающую его от начала до конца" (проф. Богдашевский). В раскрытии понятия правды и вообще моральных истин св. Апостол Иаков, как и естественно ожидать, весьма часто соприкасается с ветхозаветными нравоучительными книгами: кн. Притчей, Екклезиаста, Премудрости Соломона, Иисуса, сына Сирахова. По тону, силе и аскетической строгости в раскрытии понятия и требований правды, а также по прямоте и силе обличения богатых насильников послание св. Иакова наиболее родственно с книгою св. пророка Амоса (ср., напр., Иак 2:6-7; V:1-6: и Ам 2:6, 8; 4:1: и др.) Но еще ближе и по духу, и по самой букве послание св. Иакова примыкает к нагорной беседе Господа, напр., в наименовании новозаветного откровения "законом" ср. Мф 5:17: и см. Иак 1:25; II:12. С этим согласен особый дух любвеобильности, проникающий все увещевания апостола и дающий видеть в послании чисто христианское произведение, хотя и облеченное в форму ветхозаветной гномической мудрости. И в вероучительной стороне послания рядом с общим, ветхозаветным представлением о Боге, как о Существе чистейшем (I:13), Боге едином (II:19), Отце светов и источнике всякого блага (I:17), Господе Саваофе (V:4), едином Законоположнике и Судии (IV:12) и пр., стоит учение апостола об Иисусе Христе, как истинном Боге (I:1) и Господе слова (II:1), второе пришествие Которого есть предел ожиданий и надежд верующих (V:7-8), а учение Которого или вообще христианство есть "слово истины", которым Бог в Христе возродил нас (I:18), есть "совершенный закон свободы" (I:25; II:12). Ввиду этого должно быть решительно отвергнуто странное мнение одного современного немецкого ученого (Шпитты), будто послание Иакова есть чисто иудейское произведение, написанное иудеем для иудеев около времени Христа.

Первоначальный язык послания, по всем вероятиям, был греческий; на этом языке говорили иудеи рассеяния, и к ним апостол, как в устной беседе, которую вел с ними, по свидетельству Егезиппа, пред смертью, так и в послании мог обратиться только на греческом. Цитаты из Ветхого Завета в послании приводятся по греческому переводу LXX-ти (II:11; IV:6). Притом греческий язык посланий, хотя и не классический, достаточно, однако, чистый, говорит, по-видимому, о том, что св. Иаков владел греческим языком с самого детства.

Воодушевленность речи апостола и афористическая форма изложения своих мыслей допускают деление содержания послания не столько на логически-определенные части, сколько лишь на отдельные группы мыслей. Первую группу наставлений апостола образует речь 1:2-18: "об искушениях, постигающих христиан". Далее следуют группы мыслей: 1:19-27: "о правильном отношении к слову истины", 2:1-13: "обличение лицеприятия", 2:14-26: "учение об оправдании" - три отдела одной, в сущности, группы увещаний, основная мысль которой - единство христианского слова и дела, учение жизни, веры и дел. Таким образом, эта вторая группа мыслей обнимает 1:21-II:26. Третью группу наставлений образует третья глава, 3:1-18: - "об учительстве, о ложной и истинной мудрости". Четвертую группу мыслей составляет глава четвертая, 4:1-17: - об истинном отношении к Богу и миру. Пятую и последнюю группу образуют ст. 1-11: главы пятой - "обличение богатых и утешение бедным и смиренным". Послание оканчивается заключительными наставлениями ко всем христианам 5:12-20.

На русском языке о послании Иакова, кроме журнальных статей и замечаний в общих руководствах на новозаветные книги, есть несколько специальных работ: 1) свящ. И. Кибальчича - Св. Иаков, брат Господень. Опыт обозрения соборного послания Иакова, брата Господня. Чернигов, 1882. 2) Н. Теодоровича - Толкование на соборное послание св. Апостола Иакова. Вильна, 1897. 3) Иеромонаха, ныне Епископа, Георгия (Ярошевского) - Соборное послание св. Апостола Иакова. Опыт исагогико-экзегетического исследования. Киев, 1901. 4) Архиепископа Никанора (Каменского) - Толковый Апостол, Ч. I. Спб., 1905. Лучшее из всех - сочинение преосвященного Георгия, как по обстоятельности исагогических сведений, так и по широте и глубине экзегезиса, ровно и по строгой выдержанности ученого метода. В труде преосв. Георгия (стр. VI-VIII Предисловия) указана и обширная литература, иностранная и русская, о послании св. Апостола Иакова. Прекрасная статья о "св. Апостоле Иакове и его послании" с исчерпывающею библиографиею о них принадлежит перу проф. прот. Д. И. Богдашевского в издаваемой при журнале "Странник" "Православной Богословской Энциклопедии", т. VI. Спб. 1905, столб. 42-55. Тем же проф. прот. Д. И. Богдашевским в упомянутых же "Опытах по изучению священного писания Нового Завета" (вып. I. Киев, 1909), кроме вводных вопросов о послании (с. 153-178), сжато, но полно и глубоко верно изложены "основные черты богословия" послания св. Иакова (с. 178-201), а гораздо ранее в отдельной брошюре представлены "объяснительные замечания к наиболее трудным местам соборного послания св. Апостола Иакова". Киев. 1894.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THE writer of this epistle was not James the son of Zebedee; for he was put to death by Herod (Acts xii.) before Christianity had gained so much ground among the Jews of the dispersion as is here implied. But it was the other James, the son of Alpheus, who was cousin-german to Christ, and one of the twelve apostles, Matt. x. 3. He is called a pillar (Gal. ii. 9), and this epistle of his cannot be disputed, without loosening a foundation-stone. It is called a general epistle, because (as some think) not directed to any particular person or church, but such a one as we call a circular letter. Others think it is called general, or catholic, to distinguish it from the epistles of Ignatius, Barnabas, Polycarp, and others who were noted in the primitive times, but not generally received in the church, and on that account not canonical, as this is. Eusebius tells us that this epistle was "generally read in the churches with the other catholic epistles." His. Eccles. page 53. Ed. Val. Anno 1678. James, our author, was called the just, for his great piety. He was an eminent example of those graces which he presses upon others. He was so exceedingly revered for his justice, temperance, and devotion, that Josephus the Jewish historian records it as one of the causes of the destruction of Jerusalem, "That St. James was martyred in it." This is mentioned in hopes of procuring the greater regard to what is penned by so holy and excellent a man. The time when this epistle was written is uncertain. The design of it is to reprove Christians for their great degeneracy both in faith and manners, and to prevent the spreading of those libertine doctrines which threatened the destruction of all practical godliness. It was also a special intention of the author of this epistle to awaken the Jewish nation to a sense of the greatness and nearness of those judgments which were coming upon them; and to support all true Christians in the way of their duty, under the calamities and persecutions they might meet with. The truths laid down are very momentous, and necessary to be maintained; and the rules for practice, as here stated, are such as ought to be observed in our times as well as in preceding ages.

After the inscription and salutation (ver. 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, ver. 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, ver. 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, ver. 19-27.

Inscription.A. D. 61.
1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.

We have here the inscription of this epistle, which consists of three principal parts.

I. The character by which our author desires to be known: James, a servant of God, and of the Lord Jesus Christ. Though he was a prime-minister in Christ's kingdom, yet he styles himself only a servant. Note hence, Those who are highest in office or attainments in the church of Christ are but servants. They should not therefore act as masters, but as ministers. Further, Though James is called by the evangelist the brother of our Lord, yet it was his glory to serve Christ in the spirit, rather than to boast of his being akin according to the flesh. Hence let us learn to prize this title above all others in the world--the servants of God and of Christ. Again, it is to be observed that James professes himself a servant of God and of the Lord Jesus Christ; to teach us that in all services we should have an eye to the Son as well as the Father. We cannot acceptably serve the Father, unless we are also servants of the Son. God will have all men to honour the Son as they honour the Father (John v. 23), looking for acceptance in Christ and assistance from him, and yielding all obedience to him, thus confessing that Jesus Christ is Lord, to the glory of God the Father.

II. The apostle here mentions the condition of those to whom he writes: The twelve tribes which are scattered abroad. Some understand this of the dispersion upon the persecution of Stephen, Acts viii. But that only reached to Judea and Samaria. Others by the Jews of the dispersion understand those who were in Assyria, Babylon, Egypt, and other kingdoms into which their wars had driven them. The greatest part indeed of ten of the twelve tribes were lost in captivity; but yet some of every tribe were preserved and they are still honoured with the ancient style of twelve tribes. These however were scattered and dispersed. 1. They were dispersed in mercy. Having the scriptures of the Old Testament, the providence of God so ordered it that they were scattered in several countries for the diffusing of the light of divine revelation. 2. They began now to be scattered in wrath. The Jewish nation was crumbling into parties and factions, and many were forced to leave their own country, as having now grown too hot for them. Even good people among them shared in the common calamity. 3. These Jews of the dispersion were those who had embraced the Christian faith. They were persecuted and forced to seek for shelter in other countries, the Gentiles being kinder to Christians than the Jews were. Note here, It is often the lot even of God's own tribes to be scattered abroad. The gathering day is reserved for the end of time; when all the dispersed children of God shall be gathered together to Christ their head. In the mean time, while God's tribes are scattered abroad, he will send to look after them. Here is an apostle writing to the scattered; an epistle from God to them, when driven away from his temple, and seemingly neglected by him. Apply here that of the prophet Ezekiel, Thus saith the Lord God, Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come, Ezek. xi. 16. God has a particular care of his outcasts. Let my outcasts dwell with thee, Moab, Isa. xvi. 3, 4. God's tribes may be scattered; therefore we should not value ourselves too much on outward privileges. And, on the other hand, we should not despond and think ourselves rejected, under outward calamities, because God remembers and sends comfort to his scattered people.

III. James here shows the respect he had even for the dispersed: greeting, saluting them, wishing peace and salvation to them. True Christians should not be the less valued for their hardships. It was the desire of this apostle's heart that those who were scattered might be comforted--that they might do well and fare well, and be enabled to rejoice even in their distresses. God's people have reason to rejoice in all places, and at all times; as will abundantly appear from what follows.
Adam Clarke: Commentary on the Bible - 1831
Preface to the General Epistle of James
There have been more doubts, and more diversity of opinion, concerning the author of this epistle, and the time in which it was written, than about most other parts of the New Testament. To enter at large into a discussion of the opinions of ancient and modern writers on this subject would tend but little to the establishment of truth, or to the edification of the reader.
Lardner, Michaelis, and Macknight, have entered considerably into the controversy relative to the author, the time, and the canonical authority of this book; and to them the reader who wishes to see the difficulties with which the subject is pressed may have recourse.
This epistle, with those of Peter, John, and Jude, is termed catholic, καθολικη , from κατα, through, and ὁλος, the whole; for the application of which term Ecumenius, in cap. i. Jacobi, gives the following reason: Καθολικαι λεγονται αυται, οἱονει εγκυκλιοι· ου γαρ αφωρισμενως εθνει ἑνι η πολει, αλλα καθολου τοις πιστοις· "These epistles are called catholic, universal, or circular, because they were not written to one nation or city, but to believers everywhere."
Yet, as these epistles had some difficulty at first to get into general circulation, but at last were everywhere received, it is more likely that they obtained the term catholic from the circumstance of their being at last universally acknowledged as canonical; so that the word catholic is to be understood here in the same sense as canonical.
Who the writer of the epistle in question was, is difficult to say; all that we know certainly is, from his own words, that his name was James, and that he was a servant of God, and of the Lord Jesus. Two persons of this name are mentioned in the New Testament; James the son of Zebedee, called also James the elder; and James του μικρου, the less or the little one, called the son of Alpheus, and brother of our Lord: but whether one of these, or if one of them, which, or whether one of the same name different from both, are points that cannot be satisfactorily determined. Michaelis, who has examined the subject with his usual ability, leaves the matter in doubt; but leans to the opinion that James the son of Zebedee was the author, and that this epistle was written before any of those in the New Testament. Other great authorities ascribe it to James, called the brother of our Lord, who was president, or bishop, of the Church in Jerusalem. Even allowing this opinion to be correct, it is not agreed in what sense James is called our Lord's brother, there being four or five different opinions concerning the meaning of this term. From Mat 13:55, Mat 13:56, we learn that there were four persons called brethren of our Lord: "Is not this the carpenter's son? Is not his mother called Mary? And his brethren James, and Joses, and Simon, and Judas? And his sisters, are they not all with us?" Now, it is generally allowed that the James here is the author of this epistle, and the Jude or Judas, mentioned with him, the author of that which stands last in this collection. But with respect to the meaning of the term brother, as here used, it will be necessary to state the opinions of learned men: -
1. It is supposed that these were children of Joseph, by a former marriage; this is a very ancient opinion; as there is nothing improbable in the supposition that Joseph was a widower when he married the blessed virgin.
2. They are supposed to have been children of Joseph and his wife Mary; all born after the birth of our Lord. This is an opinion extremely probable: see some reasons for it in the note on Mat 13:55 (note); see also on Mat 1:25 (note).
3. That they were called our Lord's brethren, because children of Joseph by the wife of one of his brothers, who had died childless, and whose widow Joseph took, according to the Mosaic law, to raise up seed to his deceased brother. This is very unlikely, because, in this case, it would have been only requisite for Joseph to have had one male by his brother's wife; but here we find four, besides several sisters.
4. That Cleophas, called also Alpheus, married a sister of the blessed virgin, called also Mary, by whom he had the above issue; and that these were called brethren of our Lord, from the common custom among the Hebrews, to term all the more immediately cognate branches of the same family, brothers' and sisters' children, i.e. cousins-german, brethren. These, therefore, being aunt's children of our Lord, are, according to this usage, called his brethren. The first and second of these opinions appear to me the most probable; though most modern writers are of the latter opinion.
That of the two James's, James the less was the author of this epistle, Dr. Macknight thinks, following Lardner and others, is incontestable: I shall quote his abridgment of Lardner's arguments; but the point in question is not, in my opinion, made out by any of these writers.
"In the catalogue of the apostles, Mat 10:2; Mar 3:17; Luk 6:14; Act 1:13; we find two persons of the name of James; the first was the son of Zebedee, Mat 10:2; the second in all the catalogues is called the son of Alpheus: one of these apostles is called, Gal 1:19, the Lord's brother. Wherefore, as there were only twelve apostles, and as James the son of Zebedee, so far as we know, was in no respect related to our Lord, the apostle called James, the Lord's brother, must have been James the son of Alpheus, called also James the less or younger, whose relation to Christ will appear by comparing Mar 15:40, with Joh 19:25. In the former passage, Mark, speaking of the women who were present at the crucifixion, says: 'There were also women looking on afar off, among whom were Mary Magdalen, and Mary the mother of James the less and of Joses, and Salome.' In the latter passage, John, speaking of the same women, says: 'There stood by the cross of Jesus, his mother, and his mother's sister, Mary, the wife of Cleophas, and Mary Magdalen:' wherefore, our Lord's mother's sister, Mary the wife of Cleophas, mentioned by John, is in all probability the person whom Mark calls Mary the mother of James the less, and of Joses; consequently, her sons, James and Joses, were our Lord's cousins-german by his mother. And as the Hebrews called all near relations brethren, it is more than probable that James the son of Alpheus, who was our Lord's cousin-german, is James the Lord's brother, mentioned Gal 1:19. Three circumstances confirm this opinion:
1. James and Joses, the sons of Mary, our Lord's mother's sister, are expressly called the brethren of Jesus, Mat 13:55; Mar 6:3.
2. James, the son of our Lord's mother's sister, being distinguished from another James by the appellation of the less, Mar 15:40, there is good reason to suppose that he is the James whom Mark, in his catalogue, distinguishes from James the son of Zebedee, by the appellation of the son of Alpheus. It is true, Mary the mother of James and of Joses, is called the wife of Cleophas, Joh 19:25 : but Cleophas and Alpheus are the same name differently pronounced; the one according to the Hebrew, and the other according to the Greek, orthography.
3. Of the persons called the brethren of Jesus, Mat 13:55, there are three mentioned in the catalogue as Apostles: James, and Simon, and Judas. They, I suppose, are the brethren of the Lord, who are said, as apostles, to have had a right to lead about a sister or a wife, etc.; Co1 9:5.
Jerome likewise thought James the Lord's brother was so called because he was the son of Mary, our Lord's mother's sister; Art. Jacobus. Lardner, Canon., vol. iii. p. 63, says: 'Jerome seems to have been the first who said our Lord's brethren were the sons of his mother's sister; and this opinion was at length embraced by Augustine, and has prevailed very much of late, being the opinion of the Romanists in general, and of Lightfoot, Witsius, Lampe, and many of the Protestants. On the other hand, Origen, Epiphanius, and other ancient writers, both Greeks and Latins, were of opinion that James, the Lord's brother, was not the son of the virgin's sister, but of Joseph, our Lord's reputed father, by a former wife, who died before he espoused the virgin. Of the same opinion were Vossius, Basnage, and Cave, among the Protestants; and Valesius among the Romanists. Epiphanius and Theophylact supposed that Joseph's first wife was the widow of Alpheus, who, being Joseph's brother, Joseph married her to raise up seed to him; and therefore James, the issue of that marriage, was fitly called the won of Alpheus, and brother of our Lord.' But these suppositions might have been spared, if the ancients and moderns had recollected that near relations were called brethren by the Hebrews, and that Alpheus and Cleophas are the same names differently written; James the less, the son of Alpheus, being not only the Lord's near relation, but an apostle, whom, as is generally supposed, he honored in a particular manner, by appearing to him alone, after his resurrection; Co1 15:7. These circumstances, together with his own personal merit, rendered him of such note among the apostles that they appointed him to reside at Jerusalem, and to superintend the Church there. This appointment, Lardner says, was made soon after the martyrdom of Stephen; and, in support of this opinion, observes, 'that Peter always speaks first, as president among the apostles, until after the choice of the seven deacons. Every thing said of St. James, after that, implies his presiding in the Church at Jerusalem.' Canon., vol. iii. p. 28. For example, when the apostles and elders at Jerusalem came together to consider whether it was needful to circumcise the Gentiles, after there had been much disputing, Peter spake, Act 15:7, then Barnabas and Paul, Act 15:12. And when they had ended, James summed up the whole, and proposed the terms on which the Gentiles were to be received into the Church, Act 15:19-21; to which the whole assembly agreed, and wrote letters to the Gentiles, conformably to the opinion of James, Act 15:22-29. From this it is inferred, that James presided in the council of Jerusalem, because he was president of the Church in that city.
"Chrysostom, in his Homily on Acts 15, says: 'James was bishop of Jerusalem, and therefore spoke last:' In the time of this council, Paul communicated the Gospel which he preached among the Gentiles to three of the apostles, whom he calls pillars; and tells us that, when they perceived the inspiration and miraculous powers which he possessed, they gave him the right hand of fellowship, mentioning James first, Gal 2:9 : 'And knowing the grace that was bestowed on me, James, Cephas, and John, who were pillars, gave to me and Barnabas the right hand of fellowship.' This implies that James, whom, in the first chapter, he had called the Lord's brother, was not only an apostle, but the presiding apostle in the Church at Jerusalem. In the same chapter, Paul, giving an account of what happened after the council, says, Gal 2:11 : 'When Peter was come to Antioch, before that certain came from James, he did eat with the Gentiles; but when they were come he withdrew, and separated himself, fearing them who were of the circumcision.' This shows that James resided at Jerusalem, and presided in the Church there, and was greatly respected by the Jewish believers. The same circumstance appears from Act 21:17, where, giving an account of Paul's journey to Jerusalem, with the collections from the saints in Judea, Luke says, Act 21:18 : 'Paul went in with us to James, and all the elders were present.' Farther, the respect in which James was held by the apostles appears from two facts recorded by Luke: the first is, when Paul came to Jerusalem, three years after his conversion, Barnabas took him, and brought him Peter and James, as the chief apostles. Compare Act 9:27 with Gal 1:19. The second fact is, after Peter was miraculously delivered out of prison, about the time of the passover, in the year 44, 'he came to the house of Mary - where many were gathered together praying; (Act 12:12); and when he had declared to them how the Lord had brought him out of the prison, he said, Go, show these things to James, and to the brethren;' Act 12:17. These particulars are mentioned by Lardner, and before him by Whitby and Cave, to show that James, the Lord's brother, was really an apostle, in the strict acceptation of the word; consequently, that Eusebius was mistaken when he placed him among the seventy disciples; E. H., lib. vii. c. 12.
"That the Epistle of James was early esteemed an inspired writing, is evident from the following fact: that while the Second Epistle of Peter, the second and third of John, the Epistle of Jude, and the Revelation, are omitted in the first Syriac translation of the New Testament, (the Peshito), which was made in the beginning of the second century for the use of the converted Jews; the Epistle of James has found a place in it, equally with the books which were never called in question. This is an argument of great weight; for certainly the Jewish believers, to whom that epistle was addressed and delivered, were much better judges of its authenticity than the converted Gentiles, to whom it was not sent, and who perhaps had no opportunity of being acquainted with it till long after it was written. Wherefore its being received by the Jewish believers is an undeniable proof that they knew it to be written by James the apostle; whereas the ignorance of the Gentile believers, concerning this epistle, is not even a presumption against its authenticity.
"That the converted Gentiles had little knowledge of the Epistle of James in the first ages, may have been owing to various causes; such as, that it was addressed to the Jews, and that the matters contained in it were personal to the Jews. For on these accounts the Jewish believers may have thought it not necessary to communicate it to the Gentiles. And when it was made known to them, they may have scrupled to receive it as an inspired writing for the following reasons:
1. The writer does not, in the inscription, take the title of an apostle, but calls himself simply James, a servant of God, and of the Lord Jesus Christ.
2. Many of the ancients, by calling the writer of this epistle James the Just, have rendered his apostleship doubtful.
3. As they have done, likewise, by speaking of him commonly as bishop of Jerusalem, and not as an apostle of Christ.
It is little wonder, therefore, that this epistle was not received generally by the converted Gentiles; consequently that it was not often quoted by them in their writings. But afterwards, when it was considered that this epistle was from the beginning received by the Jewish believers, and that it was translated into the Syriac language for their use; and that Paul, though an apostle, sometimes contented himself with the appellation of a servant of Christ, Phi 1:1; Plm 1:1; and sometimes took no appellation but his own name; Th1 1:1; Th2 1:1; and that the apostle John did not, in any of his epistles, call himself an apostle; the title which the author of the Epistle of James had to be an apostle was no longer doubted, but he was generally acknowledged to be James, the son of Alpheus, and the Lord's brother; and his epistle, after an accurate examination, was received as an inspired writing. So Estius tells us, who affirms that after the fourth century no Church nor ecclesiastical writer is found who ever doubted of the authority of this epistle; but, on the contrary; all the catalogues of the books of Scripture published, whether by general or provincial councils, or by Roman bishops, or other orthodox writers, since the fourth century, constantly number it among the canonical Scriptures.
"With respect to what is remarked by Eusebius, that there are not many ancient writers who have quoted the Epistle of James, learned men have observed that Clement of Rome has quoted it four several times; and so does Ignatius in his genuine Epistle to the Ephesians, sec. 10, 12, 17, 30; and Origen in his thirteenth Homily on Genesis, sec. 5. That it was not more generally quoted by the ancients, besides the things already mentioned, may have been owing to the following reasons:
1. Being written to the whole Jewish nation to correct the errors and vices which prevailed among them, the Gentiles may have thought themselves little concerned with it, and may have been at no pains to procure copies of it; by which means it was not so generally known among them as some other books of Scripture.
2. The seeming opposition of the doctrine of this epistle to the doctrine of Paul, concerning justification by faith without the works of the law, may have occasioned it to be less regarded by the most ancient writers; just as it was in later times, on the same account, rejected by Luther, who, to show his contempt of it, called it (epistola straminea) a strawy or chaffy epistle.
"To conclude, the authority of the Epistle of James, as an inspired writing, is abundantly established, in Mill's opinion, by the Apostles Paul and Peter, who have in their writings many sentiments and expressions similar to those contained in this epistle; for example: -
Pe1 1:3 : Who hath begotten us again to a living hope through the resurrection of Jesus Christ. Jam 1:18 : Having willed it, he hath begotten us by the word. Rom 5:3, Rom 5:4 : Knowing that affliction worketh out patience; and patience experience. Jam 1:3 : Knowing that the proving of your faith worketh out patience. Rom 2:13 : That the hearers of the law are not just before God, but the doers of the law shall be justified. Jam 1:22 : And be ye doers of the law, and not hearers only, deceiving yourselves by false reasoning. Rom 7:23 : I see another law in my members, warring against the law of my mind.
Pe1 2:11 : Lusts which war against the soul. Jam 4:1 : Come they not hence, even from your lusts, which war in your members? Pe1 5:8, Pe1 5:9 : Your adversary the devil; whom resist, steadfast in the faith. Jam 4:7 : Resist the devil, and he will flee from you. Pe1 5:6 : Be humbled under the mighty hand of God, that he may exalt you. Jam 4:10 : Be humbled in the presence of God, and he will lift you up. Rom 14:4 : Who art thou that condemnest another man's household servant? Jam 4:12 : Thou, who art thou that condemnest another? Pe1 4:8 : Love covereth a multitude of sins. Jam 5:20 : Will cover a multitude of sins."
See Macknight's preface.
That James the less may have been our Lord's cousin-german, or even our Lord's brother by a former wife of Joseph, or even by the virgin, is perfectly possible; and that he was an apostle, and an eminent man among both Jews and Christians, may be readily credited; and that he was author of this epistle, is also possible: but I must still assert that we have neither decisive nor satisfactory evidence on this subject; and that it is arguing in a circle to deduce the evidence of its authenticity from the apostleship of James the less, because this person is not proved to be its author. The chief and proper evidence of its being canonical must be taken from the fact that it was universally received by the Church of Christ, and without scruple incorporated with those writings, which were, on all hands, allowed to have been given by the inspiration of God.
Before I conclude, I shall mention the opinion of Michaelis relative to the author of this epistle. "All things considered," says he, "I see no ground for the assertion that James, the son of Zebedee, was not the author of this epistle. One circumstance affords, at least, a presumptive argument in favor of the opinion that it was really written by the elder James, and at a time when the Gospel had not been propagated among the Gentiles; namely, that it contains no exhortations to harmony between the Jewish and Gentile converts, which, after the time that the Gentiles were admitted into the Church, became absolutely necessary. Had it been written after the apostolic council of Jerusalem, mentioned Acts 15, and by the younger James, we might have expected that, at least, some allusion would be made in it to the decree of that council, which was propounded by the younger James in favor of the Gentile converts; and that the epistle would contain an admonition to the Jewish converts, to consider the Gentile converts as their brethren." - Introduction to the New Testament.
The epistle itself is entirely different in its complexion from all those in the sacred canon; the style and manner are more that of a Jewish prophet than a Christian apostle. It scarcely touches on any subject purely Christian. Our blessed Lord is only mentioned twice in it, Jam 1:1; Jam 2:1; but it has nothing of his miracles or teaching, of his death or resurrection, nor of any redemption by him. It begins without any apostolical salutation, and ends without any apostolical benediction. In short, had it not been for the two slight notices of our blessed Lord, we had not known it was the work of any Christian writer. It may be considered a sort of connecting link between Judaism and Christianity, as the ministry of John Baptist was between the old covenant and the new. There is neither plan nor arrangement in it; but it contains many invaluable lessons which no serious person can read without profit.
James the less was martyred at Jerusalem about a.d. 62: and the epistle is supposed to have been written a short time before his death. Though I believe it to be the work of an unknown author, not long after the ascension of our Lord, I shall follow the usual chronology, and date it in the year 61; not because I think that to be the true date, but because it is what is generally adopted.

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.

Albert Barnes: Notes on the Bible - 1834
0:0 The General Epistle Of James
Section 1. The Question: Who Was the Author of this Epistle?
There have been more difficult questions raised in regard to the Epistle of James than perhaps any other portion of the New Testament. Those questions it is of importance to examine as fully as is consistent with the design of these notes; that is, so far as to enable a candid inquirer to see what is the real difficulty in the case, and what is, so far as can be ascertained, the truth.
The first question is, Who was the author? It has been attributed to one of three persons: to James "the elder," the son of Zebedee, and brother of John; to James "the less," son of Alphaeus or Cleophas; and to a James of whom nothing more is known. Some have supposed, also, that the James who is mentioned as the "Lord's brother," Gal 1:19, was a different person from James, the son of Alphaeus.
There are no methods of determining this point from the Epistle itself. All that can be established from the Epistle is:
(1) that the name of the author was James, Jam 1:1
(2) that he professed to be a "servant of God," Jam 1:1
(3) that he had been probably a Jew, and sustained such a relation to those to whom he wrote, as to make it proper for him to address them with authority; and,
(4) that he was a follower of the Lord Jesus Christ, Jam 2:1; Jam 5:8
There are two persons, if not three, of the name of James, mentioned in the New Testament. The one is James, the son of Zebedee, Mat 4:21; Mar 3:17; Luk 6:14; Act 1:13, et al. He was the brother of John, and is usually mentioned in connection with him; Mat 4:21; Mat 17:1; Mar 5:37; Mar 13:3, et al. The name of their mother was Salome. Compare Mat 27:56, with Mar 15:40. He was put to death by Herod Agrippa, about 41 a. d. Act 12:2. He was called the major, or the elder - to distinguish him from the other James, the younger, or the less, Mar 15:40; called also, in ancient history, James the Just.
The other James was a son of Alphaeus or Cleophas; Mat 10:3; Mar 3:18; Act 1:13; Luk 24:18. That Alphaeus and Cleophas was the same person is evident from the fact that both the words are derived from the Hebrew הלפי h-l-p-y. The name of the mother of this James was Mary, Mar 15:40; and James, and Joses, and Simon, and Judas, are mentioned as brethren; Mat 13:55. There is also a James mentioned in Mat 13:55; Mar 6:3; and Gal 1:19, as a "brother of our Lord." On the meaning of this expression, see the notes at Gal 1:19
It has been a question which has been agitated from the earliest times, whether the James who is mentioned as the son of Alphaeus, and the James who is mentioned as the "Lord's brother," were the same or different persons. It is not necessary for the purposes of these notes to go into an examination of this question. Those who are disposed to see it pursued, may consult Hug's Introduction, Section 158, and the works there referred to; Neander's History of the Planting and Training of the Christian Church, vol. ii. p. 2, following, Edin. Ed.; and Michaelis' Introduction, vol. iv. 271, following. The question, says Neander, is one of the most difficult in the apostolic history. Hug supposes that James the son of Alphaeus, and James the brother of the Lord, were the same. Neander supposes that the James mentioned by the title of the "Lord's brother" was a son of Joseph, either by a former marriage, or by Mary, and consequently a "brother" in the stricter sense.
It is remarked by Michaelis, that James may have been called "the Lord's brother," or mentioned as one of his brethren, in one of the following senses:
(1) That the persons accounted as the "brethren of the Lord" (Mat 13:55, et al.) were the sons of Joseph, not by Mary the mother of Jesus, but by a former wife. This, says he, was the most ancient opinion, and there is in it nothing improbable. If so, they were older than Jesus.
(2) it may mean that they were the sons of Joseph by Mary, the mother of Jesus. Compare the notes at Mat 13:55. If so, James was an own brother of Jesus, but younger than he. There is nothing in this opinion inconsistent with any statement in the Bible; for the notion of the perpetual virginity of Mary is not founded on the authority of the Scriptures. If either of these suppositions were true, however, and James and Judas, the authors of the Epistles which bear their names, were literally the brothers of Christ, it would follow that they were not apostles; for the elder apostle James was the son of Zebedee, and James the younger was the son of Alphaeus.
(3) a third opinion in relation to James, and Joses, and Simon, and Judas, is, that they were the sons of Joseph by the widow of a brother who had died without children, and to whom, therefore, Joseph, by the Mosaic laws, was obliged to raise up issue. This opinion, however, is entirely unsupported, and is wholly improbable, because:
(a) the law which obliged the Jews to take their brothers" widows applied only to those who were single (Michaelis); and,
(b) if this had been an instance of that kind, all the requirement of the law in the case would have been satisfied when one heir was born.
(4) it might be maintained that, according to the preceding opinion, the brother of Joseph was Alphaeus, and then they would be reckoned as his sons; and in this case, the James and Judas who are called the brothers of Jesus, would have been the same as the apostles of that name. But, in that case, Alphaeus would not have been the same as Cleopas, for Cleopas had a wife - the sister of Joseph's wife.
(5) a fifth opinion, and one which was advanced by Jerome, and which has been extensively maintained, is, that the persons referred to were called "brethren" of the Lord Jesus only in a somewhat lax sense, as denoting his near kinsmen. See the notes at Gal 1:19. According to this, they would have been cousins of the Lord Jesus, and the relationship was of this kind: James and Judas, sons of Alphaeus, were the apostles, and consequently Alphaeus was the father of Simon and Joses. Further, Alphaeus is the same as Cleopas, who married Mary, the sister of the mother of Jesus Joh 19:25, and, consequently, the sons of Cleopas were cousins of the Saviour.
Which of these opinions is the correct one, it is impossible now to determine. The latter is the common opinion, and perhaps, on the whole, best sustained; and if so, then there were but two Jameses referred to, both apostles, and the one who wrote this Epistle was a cousin of the Lord Jesus. Neander, however, supposes that there were two Jameses besides James the brother of John, the son of Zebedee, and that the one who wrote this Epistle was not the apostle, the son of Alphaeus, but was, in the stricter sense, the "brother" of our Lord, and was trained up with him. History of the Planting of Christianity, ii., p. 3, following.
It is a circumstance of some importance, in showing that there was but one James besides James the brother of John, and that this was the apostle, the son of Alphaeus, that after the death of the elder James Act 12:1, no mention is made of more than one of that name. If there had been, it is hardly possible, says Hug, that there should not have been some allusion to him. This, however, is not conclusive; for there is no mention of Simon, or Bartholomew, or Thomas after that time.
There is but one serious objection, perhaps, to this theory, which is, that it is said Joh 7:5 that "his brethren did not believe on him." It is possible, however, that the word "brethren" in that place may not have included all his kinsmen, but may have had particular reference to the larger portion of them Joh 7:3, who were not believers, though it might have been that some of them were believers.
On the whole, it seems probable that the James who was the author of this Epistle was one of the apostles of that name, the son of Alphaeus, and that he was a cousin of our Lord. Entire certainty on that point, however, cannot he hoped for.
If the author of this Epistle was a different person from the one who resided at Jerusalem, and who is often mentioned in the Acts of the Apostles, then nothing more is known of him. That James was evidently an apostle Gal 1:19, and perhaps, from his relationship to the Lord Jesus, would have a special influence and authority there.
Of this James, little more is certainly known than what is mentioned in the Acts of the Apostles. Hegesippus, as quoted by Neander, says, that from childhood he led the life of a Nazarene. He is described by Josephus (Archaeol. xx. 9,) as well as by Hegesippus and Eusebius, as a man eminent for his integrity of life, and as well meriting the appellation or surname which he bore among the Jews, of צדיק tsadiyq, δίκαιος dikaios, "the Just." He is mentioned as one who set himself against the corruptions of the age, and who was thence termed the bulwark of the people - צפל צם ̀ opel ̀ am - περιοχη τοῦ λαοῦ periochē tou laou. His manner of life is represented as strict and holy, and such as to command in an eminent degree the confidence of his countrymen, the Jews. Hegesippus says that he frequently prostrated himself on his knees in the Temple, calling on God to forgive the sins of his people, praying that the divine judgments on the unbelievers might be averted, and that they might be led to repentance and faith, and thus to a participation of the kingdom of the glorified Messiah. Neander, as quoted before, p. 10.
In the New Testament, James appears as a prominent and leading man in the church at Jerusalem. In later times he is mentioned by the ecclesiastical writers as "Bishop of Jerusalem;" but this title is not given to him in the New Testament, nor is there any reason to suppose that he filled the office which is now usually denoted by the word bishop. He appears, however, from some cause, to have had his home permanently in Jerusalem, and, for a considerable portion of his life, to have been the only apostle residing there. As such, as well as from his near relationship to the Lord Jesus, and his own personal worth, he was entitled to, and received, marked respect. His prominence, and the respect which was shown to him at Jerusalem, appear in the following circumstances:
(1) In the council that was held respecting the rules that were to be imposed on the converts from the Gentiles, and the manner in which they were to be regarded and treated Acts 15, after the other apostles had fully delivered their sentiments, the views of James were expressed, and his counsel was followed. Acts 15:13-29
(2) when Peter was released from prison, in answer to the prayers of the assembled church, he directed those whom he first saw to "go and show these things to James, and to the brethren." Act 12:17
(3) when Paul visited Jerusalem after his conversion, James is twice mentioned by him as occupying a prominent position there. First, Paul says that when he went there on the first occasion, he saw none of the apostles but Peter, and "James the Lord's brother." Gal 1:18-19. He is here mentioned as one of the apostles, and as sustaining a near relation to the Lord Jesus. On the second occasion, when Paul went up there 14 years after, he is mentioned, in enumerating those who gave to him the right hand of fellowship, as one of the "pillars" of the church; and among those who recognized him as an apostle, he is mentioned first. "And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave me and Barnabas the right hand of fellowship." Gal 2:9
(4) when Paul went up to Jerusalem after his visit to Asia Minor and to Greece, the whole matter pertaining to his visit was laid before James, and his counsel was followed by Paul. Act 21:18-24
The leading points in the character of James seem to have been these:
(1) Incorruptible integrity; integrity such as to secure the confidence of all men, and to deserve the appellation of "the Just."
(2) an exalted regard for the rites and ceremonies of the ancient religion, and a desire that they should be respected everywhere and honored. He was more slow in coming to the conclusion that they were to be superseded by Christianity than Paul or Peter was (compare Act 21:18; Gal 2:12), though he admitted that they were not to be imposed on the Gentile converts as absolutely binding. Act 15:19-21, Act 15:24-29. Repeated intimations of his great respect for the laws of Moses are found in the Epistle before us, thus furnishing an internal proof of its genuineness. If he was educated as a Nazarene, and if he always resided with the Jews, in the very vicinity of the Temple, this is not difficult to be accounted for, and this might be expected to tinge his writings.
(3) the point from which he contemplated religion particularly was, conformity to the law. He looked at it as it was intended, to regulate the life, and to produce holiness of deportment, in opposition to all lax views of morals and low conceptions of holiness. He lived in a corrupt age, and among corrupt people; among those who sought to be justified before God by the mere fact that they were Jews, that they had the true religion, and that they were the chosen people of God, and who, in consequence, were lax in their morals, and comparatively regardless of the obligations to personal holiness. He therefore contemplated religion, not so much in respect to the question how man may be justified, as to the question to what kind of life it will lead us; and his great object was to show that personal holiness is necessary to salvation. Paul, on the other hand, was led to contemplate it mainly with reference to another question - how man may be justified; and it became necessary for him to show that men cannot be justified by their own works, but that it must be by faith in the Redeemer. The error which Paul particularly combats, is an error on the subject of justification; the error which James particularly opposes, is a practical error on the influence of religion on the life. It was because religion was contemplated by these two writers from these different points of view, and not from any real contradiction, that the apparent discrepancy arose between the Epistle of James and the writings of Paul. The peculiarity in the character and circumstances of James will account for the views which he took of religion; and, keeping this in mind, it will be easy to show that there is no real contradiction between these writers. It was of great importance to guard against each of the errors referred to; and the views expressed by both of the apostles are necessary to understand the nature and to see the full developement of religion.
How long James lived, and when and how he died, is not certainly known. It is agreed by all that he spent his last days in Jerusalem, and that he probably died there. On the subject of his death there is a remarkable passage in Josephus, which, though its genuineness has been disputed, is worth transcribing, as, if genuine, it shows the respect in which James was held, and contains an interesting account of his death. It is as follows: "The emperor (Roman) being informed of the death of Festus, sent Albinus to be prefect of Judea. But the younger Aranus, who, as we said before, was made high priest, was haughty in his behavior, and was very ambitious. And, moreover, he was of the sect of the Sadducees, who, as we have also observed before, are, above all other Jews, severe in their judicial sentences. This, then, being the temper of Ananus, he, thinking he had a fit opportunity, because Festus was dead, and Albinus was yet on the road, calls a council.
And, bringing before them James, the brother of him who is called Christ, and some others, he accused them as transgressors of the laws, and had them stoned to death. But the most moderate men of the city, who were also reckoned most skillful in the laws, were offended at this proceeding. They therefore sent privately to the king (Agrippa the younger), entreating him to send orders to Ananus no more to attempt any such things." - Ant., B. xx. A long account of the manner of his death, by Hegesippus, is preserved in Eusebius, going much more into detail, and evidently introducing much that is fabulous. The amount of all that can now be known in regard to his decease would seem to be, that he was put to death by violence in Jerusalem, a short time before the destruction of the Temple. From the well-known character of the Jews, this account is by no means improbable. On the subject of his life and death, the reader may find all that is known in Lardner's Works, vol. vi. pp. 162-195; Bacon's Lives of the Apostles, pp. 411-433; and Neander, History of the Planting of the Christian Church, ii., pp. 1-23, Edin. Ed.
The belief that it was this James, the son of Alphaeus, who resided so long at Jerusalem, who was the author of this Epistle, has been the common, though not the unanimous opinion of the Christian church, and seems to be supported by satisfactory arguments. It must evidently have been written either by him or by James the elder, the son of Zebedee, or by some other James, the supposed literal brother of our Lord.
In regard to these opinions, we may observe:
I. That the supposition that it was written by some third one of that name, "wholly unknown to fame," is mere hypothesis. It has no evidence whatever in its support.
II. There are strong reasons for supposing that it was not written by James the elder, the son of Zebedee, and brother of John. It has been indeed ascribed to him. In the old Syriac version, in the earlier editions, it is expressly attributed to him. But against this opinion the following objections may be urged, which seem to be conclusive.
(1) James the elder was beheaded about the year 43 or 44 a. d., and if this Epistle was written by him, it is the oldest of the writings of the New Testament. It is possible, indeed, that the Epistle may have been written at as early a period as that, but the considerations which remain to be stated, will show that this Epistle has sufficient internal marks to prove that it was of later origin.
(2) before the death of James the elder, the preaching of the gospel was chiefly confined within the limits of Palestine; but this Epistle was written to Christians "of the dispersion," that is, to those who resided out of Palestine. It is hardly credible that in so short a time after the ascension of our Lord, there were so many Christians scattered abroad as to make it probable that a letter would be sent to them.
(3) this Epistle is occupied very much with a consideration of a false and perverted view of the doctrine of justification by faith. It is evident that false views on that subject pRev_ailed, and that a considerable corruption of morals was the consequence. But this supposes that the doctrine of justification by faith had been extensively preached; consequently that considerable time had elapsed from the time when the doctrine had been first promulgated. The perversion of a doctrine, so as to produce injurious effects, seldom occurs until some time after the doctrine was first preached, and it can hardly be supposed that this would have occurred before the death of James, the son of Zebedee. See these reasons stated more at length in Benson.
III. There are strong probabilities, from the Epistle itself, to show that it was written by James the Less.
(1) his position at Jerusalem, and his eminence among the apostles, as well as his established character, made it proper that he should address such an epistle to those who were scattered abroad. There was no one among the apostles who would command greater respect from those abroad who were of Jewish origin than James. If he had his residence at Jerusalem; if he was in any manner regarded as the head of the church there; if he sustained a near relation to the Lord Jesus; and if his character was such as has been commonly represented, there was no one among the apostles whose opinions would be treated with greater respect, or who would be considered as having a clearer right to address those who were scattered abroad.
(2) the character of the Epistle accords with the well-known character of James the Less. His strong regard for the law; his zeal for incorruptible integrity; his opposition to lax notions of morals; his opposition to all reliance on faith that was not productive of good works, all appear in this Epistle. The necessity of conformity to the law of God, and of a holy life, is everywhere apparent, and the views expressed in the Epistle agree with all that is stated of the early education and the established character of James. While there is no real contradiction between this Epistle and the writings of Paul, yet it is much easier to show that this is a production of James than it would be to prove that it was written by Paul. Compare Hug, Introduction, Section 159.
Section 2. To Whom Was the Epistle Written?
The Epistle purports to have been written to the "twelve tribes scattered abroad" - or the "twelve tribes of the dispersion" - ἐν τῇ διασπορᾷ en tē diaspora, Jam 1:1. See the Pe1 1:1 note, and the Jam 1:1 note. No mention of the place where they resided is made; nor can it be determined to what portion of the world it was first sent, or whether more than one copy was sent. All that can be conclusively determined in regard to the persons to whom it was addressed, is:
(1) that they were of Jewish descent - as is implied in the phrase "to the twelve tribes" Jam 1:1, and as is manifest in all the reasonings of the Epistle; and,
(2) that they were Christian converts, Jam 2:1.
But by whose labors they were converted, is wholly unknown. The Jewish people who were "scattered abroad" had two central points of union, the dispersion in the East, of which Babylon was the head, and the dispersion in the West, of which Alexandria was the head, Hug. Section 156. Peter wrote his Epistles to the latter Pe1 1:1, though he was at Babylon when he wrote them Pe1 5:13, and it would seem probable that this Epistle was addressed to the former. Beza supposed that this Epistle was sent to the believing Jews, dispersed all over the world; Grotius, that it was written to all the Jews living out of Judea; Lardner, that it was written to all Jews, descendants of Jacob, of every denomination, in Judea, and out of it. It seems plain, however, from the Epistle itself, that it was not addressed to the Jews as such, or without respect to their being already Christians, for:
(a) if it had been, it is hardly conceivable that there should have been no arguments to prove that Jesus was the Messiah, and no extended statements of the nature of the Christian system; and,
(b) it bears on the face of it evidence of having been addressed to those who were regarded as Christians; Jam 2:1; Jam 5:7, Jam 5:11, Jam 5:14.
It may be difficult to account for the fact, on any principles, that there are no more definite allusions to the nature of the Christian doctrines in the Epistle, but it is morally certain that if it had been written to Jews as such, by a Christian apostle, there would have been a more formal defense and statement of the Christian religion. Compare the arguments of the apostles with the Jews in the Acts , passim. I regard the Epistle, therefore, as having been sent to those who were of Jewish origin, but who had embraced the Christian faith by one who had been himself a Jew, and who, though now a Christian apostle, retained much of his early habits of thinking and reasoning in addressing his own countrymen.
Section 3. Where and When Was the Epistle Written?
There are no certain indications by which it can be determined where this Epistle was written, but if the considerations above suggested are well founded, there can be little doubt that it was at Jerusalem. There are indeed certain internal marks, as Hug has observed (Introduction, Section 155), pertaining to the country with which the writer was familiar, and to certain features of natural scenery incidentally alluded to in the Epistle. Thus, his native land was situated not far from the sea Jam 1:6; Jam 3:4; it was blessed with valuable productions, as figs, oil, and wine Jam 3:12; there were springs of saline and fresh water with which he was familiar Jam 3:11; the land was much exposed to drought, and there were frequently reasons to apprehend famine from the want of rain Jam 5:17, Jam 5:18 there were sad devastations produced, and to be dreaded, from a consuming, burning wind Jam 1:11; and it was a land in which the phenomena known as "early and latter rains" were familiarly understood; Jam 5:7. All these allusions apply well to Palestine, and were such as would be employed by one who resided in that country, and they may be regarded as an incidental proof that the Epistle was written in that land,
There is no way of determining with certainty when the Epistle was written. Hug supposes that it was after the Epistle to the Hebrews, and not before the beginning of the 10th year of Nero, nor after the accession of Albinus; i. e., the close of the same year. Mill and Fabricius suppose it was before the destruction of Jerusalem, and about a year and a half before the death of James. Lardner supposes that James was put to death about the year 62 a. d., and that this Epistle was written about a year before. He supposes also that his death was hastened by the strong language of reprehension employed in the Epistle. It is probable that the year in which it was written was not far from 58 or 60 a. d., some 10 or 12 years before the destruction of Jerusalem.
Section 4. The Canonical Authority of the Epistle
On the question generally respecting the canonical authority of the disputed Epistles, see the Introduction to the Catholic Epistles, Section 2. The particular proof of the canonical authority of this Epistle is contained in the evidence that it was written by one of the apostles. If it was written, as suggested above (Section 1), by James the Less, or if it be supposed that it was written by James the elder, both of whom were apostles, its canonical authority will be admitted. As there is no evidence that it was written by any other James, the point seems to be clear.
But there are additional considerations, derived from its reception in the church, which may furnish some degree of confirmation of its authority. These are:
(a) It was included in the old Syriac version, the Peshita, made either in the first century or in the early part of the second, thus showing that it was recognized in the country to which it was probably sent;
(b) Ephrem the Syrian, in his Greek works, made use of it in many places, and attributed it to James, the brother of our Lord (Hug);
(c) It is quoted as of authority by several of the Fathers; by Clement of Rome, who does not indeed mention the name of the writer, but quotes the words of the Epistle Jam 3:13; Jam 4:6, Jam 4:11; Jam 2:21, Jam 2:23; by Hermas; and by Jerome. See Lardner, vol. vi. pp. 195-199, and Hug, Section 161.
Section 5. The Evidence that the Writer Was Acquainted with the Writings of Paul; the Alleged Contradiction between Them; and the Question How They Can Be Reconciled
It has been frequently supposed, and sometimes affirmed, that this Epistle is directly contradictory to Paul on the great doctrine of justification, and that it was written to counteract the tendency of his writings on that subject. Thus Hug strangely says, "In this Epistle, Paul is (if I may be allowed to use so harsh an expression for a while) contradicted so flatly, that it would seem to have been written in opposition to some of his doctrines and opinions." Section 157. It is of importance, therefore, to inquire into the foundation of this charge, for if it be so, it is clear that either this Epistle or those of Paul would not be entitled to a place in the sacred canon. In order to this investigation, it is necessary to inquire to what extent the author was acquainted with the writings of Paul, and then to ask whether the statements of James are susceptible of any explanation which will reconcile them with those of Paul.
(1) there is undoubted evidence that the author was acquainted with the writings of Paul. This evidence is found in the similarity of the expressions occurring in the Epistles of Paul and James; a similarity such as would occur not merely from the fact that two men were writing on the same subject, but such as occurs only where one is acquainted with the writings of the other. Between two persons writing on the same subject, and resting their opinions on the same general reasons, there might be indeed a general resemblance, and possibly there might be expressions used which would be precisely the same. But it might happen that the resemblance would be so minute and particular, and on points where there could be naturally no such similarity, as to demonstrate that one of the writers was familiar with the productions of the other. For example, a man writing on a religious subject, if he had never heard of the Bible, might use expressions coincident with some that are found there; but it is clear also that he might in so many cases use the same expressions which occur there, and on points where the statements in the Bible are so peculiar, as to show conclusively that he was familiar with that book. So also a man might show that he was familiar with the Rambler or the Spectator, with Shakespeare or Milton. Such, it is supposed, are the allusions in the Epistle of James, showing that he was acquainted with the writings of Paul. Among these passages are the following:
James Paul Jam 1:2 "Count it all joy when ye fall into divers temptations." Rom 5:3 "We glory in tribulations also." Jam 1:3 "Knowing this, that the trying of your faith worketh patience." Rom 5:3 "Knowing that tribulation worketh patience." Jam 1:4 "Wanting nothing." Co1 1:7 "Ye come behind in no gift." Jam 1:6 "He that wavereth is like a wave of the sea, driven with the wind and tossed." Eph 4:14 "Tossed to and fro, carried about with every wind of doctrine." Jam 1:12 "When he is tried, he shall receive the crown of life ..." Ti2 4:8 "There is laid up for me a crown of righteousness." Jam 1:15 "When lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death." Rom 7:7-8 "I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence." Jam 1:18 "That we should be a kind of first-fruits of his creatures." Rom 8:23 "Ourselves also which have the first-fruits of the Spirit." Jam 1:21 "Lay apart all filthiness and superfluity of naughtiness", etc. Col 3:8 "But now ye also put off all these: anger, wrath, malice, blasphemy, filthy communications out of your mouth." Jam 1:22 "But be ye doers of the word, and not hearers only", etc. Rom 2:13 "For not the hearers of the law are just before God, but the doers of the law." Jam 2:5 "Hath not God chosen the poor of this world, rich in faith", etc. Co1 1:27 "But God hath chosen the foolish things of the world, to confound the wise", etc.
Compare also, on this subject, the passage in Jam 5:14-16, with Rom 3:20 ff; the examples of Abraham and Rahab, referred to in Jam 2:21, Jam 2:25, with the reference to Abraham in Rom. 4; and Jam 4:12, with Rom 2:1; Rom 14:4
These passages will show that James had an acquaintance with the writings of Paul, and that he was familiar with his usual method of expressing his thoughts. These allusions are not such as two men would be likely to make who were total strangers to each other's mode of speaking and of writing.
It may be added here, also, that some critics have supposed that there is another kind of evidence that James was acquainted with the writings of Paul, than that which arises from mere similarity of expression, and that he meant to refer to him, with a view to correct the influence of some of his views. Thus, Hug, in the passage already referred to (Section 157), says, "In this Epistle, the apostle Paul is (if I may be allowed to use so harsh an expression for a while) contradicted so flatly, that it would seem to have been written in opposition to some of his doctrines and opinions. All that Paul has taught respecting faith, its efficacy in justification, and the inutility of works, is here directly contravened." After citing examples from the Epistle to the Romans, and the Epistle of James, in support of this, Hug adds, "The Epistle was therefore written of set purpose against Paul, against the doctrine that faith procures man justification and the divine favor." The contradiction between James and Paul appeared so palpable to Luther, and the difficulty of reconciling them seemed to him to be so great, that for a long time he rejected the Epistle of James altogether. He subsequently, however, became satisfied that it was a part of the inspired canon of Scripture.
(2) it has been, therefore, an object of much solicitude to know how the views of Paul and James, apparently so contradictory, can be reconciled; and many attempts have been made to do it. Those who wish to pursue this inquiry to greater length than is consistent with the design of these notes, may consult Neander's History of the Planting of the Christian Church, vol. ii., pp. 1-23, 228-239, and Dr. Dwight's Theology, serm. lxviii. The particular consideration of this pertains more appropriately to the exposition of the Epistle (see the remarks at the close of James 3); but a few general principles may be laid down here, which may aid those who are disposed to make the comparison between the two, and which may show that there is no designed, and no real contradiction.
(a) The view which is taken of any object depends much on the point of vision from which it is beheld - the stand-point, as the Germans say; and in order to estimate the truthfulness or value of a description or a picture, it is necessary for us to place ourselves in the same position with him who has given the description, or who has made the picture. Two men, painting or describing a mountain, a valley, a waterfall, or an edifice, might take such different positions in regard to it, that the descriptions which they give would seem to be quite contradictory and irreconcilable, unless this were taken into the account. A landscape, sketched from the top of a high tower or on a level plain; a view of Niagara Falls, taken above or below the falls - on the American or Canada side; a view of St. Paul's Cathedral, taken from one side or another, from the dome or when on the ground, might be very different; and two such views might present features which it would be scarcely possible to reconcile with each other. So it is of moral subjects. Much depends on the point from which they are viewed, and from the bearings and tendencies of the doctrine which is the particular subject of contemplation. The subject of temperance, for example, may be contemplated with reference, on the one hand, to the dangers arising from too lax a view of the matter, or, on the other, to the danger of pressing the principle too far; and in order to know a man's views, and not to do injustice to him, it is proper to understand the particular aspect in which he looked at it, and the particular object which he had in view.
(b) The object of Paul - the "stand-point" from which he viewed the subject of justification - on which point alone it has been supposed that he and James differ - was to show that there is no justification before God, except by faith; that the meritorious cause of justification is the atonement; that good works do not enter into the question of justification as a matter of merit, or as the ground of acceptance; that if it were not for faith in Christ, it would not be possible for man to be justified. The point which he opposes is, that men can be justified by good works, by conformity to the law, by dependence on rites and ceremonies, by birth or blood. The aim of Paul is not to demonstrate that good works are not necessary or desirable in religion, but that they are not the ground of justification. The point of view in which he contemplates man, is before he is converted, and with reference to the question on what ground he can be justified: and he affirms that it is only by faith, and that good works come in for no share in justification, as a ground of merit.
(c) The object of James - the "stand-point" from which he viewed the subject - was, to show that a man cannot have evidence that he is justified, or that his faith is genuine, unless he is characterized by good works, or by holy living. His aim is to show, not that faith is not essential to justification, and not that the real ground of dependence is not the merit of the Saviour, but that conformity to the law of God is indispensable to true religion. The point of view in which he contemplates the subject, is after a man professes to be justified, and with reference to the question whether his faith is genuine; and he affirms that no faith is of value in justification but that which is productive of good works. By his own character, by education, by the habits of his whole life, he was accustomed to look on religion as obedience to the will of God; and everything in his character led him to oppose all that was lax in principle, and loose in tendency, in religion.
The point which he opposed, therefore, was, that mere faith in religion, as a Revelation from God; a mere assent to certain doctrines, without a corresponding life, could be a ground of justification before God. This was the pRev_alent error of his countrymen; and while the Jews held to the belief of divine Revelation as a matter of speculative faith, the most lax views of morals pRev_ailed, and they freely indulged in practices entirely inconsistent with true piety, and subversive of all proper views of religion. It was not improper, therefore, as Paul had given prominence to one aspect of the doctrine of justification, showing that a man could not be saved by dependence on the works of the law, but that it must be by the work of Christ, that James should give due prominence to the other form of the doctrine, by showing that the essential and necessary tendency of the true doctrine of justification was to lead to a holy life; and that a man whose life was not conformed to the law of God, could not depend on any mere assent to the truth of religion, or any speculative faith whatever. Both these statements are necessary to a full exposition of the doctrine of justification; both are opposed to dangerous errors; and both, therefore, are essential in order to a full understanding of that important subject.
(d) Both these statements are true:
(1) That of Paul is true, that there can be no justification before God on the ground of our own works, but that the real ground of justification is faith in the great sacrifice made for sin.
(2) that of James is no less true, that there can be no genuine faith which is not productive of good works, and that good works furnish the evidence that we have true religion, and are just before God. A mere faith; a naked assent to dogmas, accompanied with lax views of morals, can furnish no evidence of true piety. It is as true, that where there is not a holy life there is no religion, as it is in cases where there is no faith.
It may be added, therefore, that the Epistle of James occupies an important place in the New Testament, and that it could not be withdrawn without materially marring the proportions of the scheme of religion which is there Rev_ealed. Instead, therefore, of being regarded as contradictory to any part of the New Testament, it should rather be deemed indispensable to the concinnity and beauty of the whole.
Keeping in view, therefore, the general design of the Epistle, and the point of view from which James contemplated the subject of religion; the general corruptions of the age in which he lived, in regard to morals; the tendency of the Jews to suppose that mere assent to the truths of religion was enough to save them; the liability which there was to abuse the doctrine of Paul on the subject of justification - it will not be difficult to understand the general drift of this Epistle, or to appreciate its value. A summary of its contents, and a more particular view of its design, will be found in the "Analyses" prefixed to the several chapters.

This chapter seems to comprise two general classes of subjects; the statement in regard to the first of which is complete, but the second is only commenced in this chapter, and is continued in the second. The first is the general subject of temptation and trial Jam 1:1-15; the second is the nature of true religion: the statement that all true religion has its origin in God, the source of purity and truth, and that it requires us to be docile and meek; to be doers of the word; to bridle the tongue, and to be the friends of the fatherless and the widow, Jam 1:16-27.
I. The general subject of temptation or trial, Jam 1:1-15. It is evident that those to whom the Epistle was directed were, at that time, suffering in some form, or that they were called to pass through temptations, and that they needed counsel and support. They were in danger of sinking in despondency; of murmuring and complaining, and of charging God as the author of temptation and of sin. This part of the chapter comprises the following topics:
1. The salutation, Jam 1:1.
2. The subject of temptations or trials. They were to regard it, not as a subject of sorrow, but of gladness and joy, that they were called to pass through trials; for if borne in a proper manner, they would produce the grace of patience, and this was to be regarded as an object worth being secured, even by much suffering, Jam 1:2-4.
3. If in their trials they felt that they had lacked the wisdom which they needed to enable them to bear them in a proper manner, they had the privilege of looking to God, and seeking it at his hand. This was a privilege conceded to all, and if it were asked in faith, without any wavering, it would certainly be granted, Jam 1:5-7.
4. The importance and value of stability, especially in trials; of being firm in principle, and of having one single great aim in life. A man who wavered in his faith would waver in everything, Jam 1:8.
5. An encouragement to those who, in the trials which they experienced, passed through rapid changes of circumstances. Whatever those changes were, they were to rejoice in them as ordered by the Lord. They were to remember the essential instability of all earthly things. The rich especially, who were most disposed to murmur and complain when their circumstances were changed, were to remember how the burning heat blasts the beauty of the flower, and that in like manner all worldly splendor must fade away, Jam 1:9-11.
6. Every person is blessed who endures trials in a proper manner, for such an endurance of trial will be connected with a rich reward - the crown of life, Jam 1:12.
7. In their trials, however, in the allurements to sin which might be set before them; in the temptations to apostatize, or to do anything wrong, which might be connected with their suffering condition, they were to be careful never to charge temptation as such on God. They were never to allow their minds to feel for a moment that he allured them to sin, or placed an inducement of any kind before them to do wrong. Everything of that kind, every disposition to commit sin, originated in their own hearts, and they should never allow themselves to charge it on God, Jam 1:13-15.
II. The nature of true religion, Jam 1:16-27.
1. It has its origin in God, the source of every good gift, the Father of lights, who has of his own will begotten us again, that he might raise us to an exalted rank among his creatures. God, therefore, should be regarded not as the author of sin, but as the source of all the good that is in us, Jam 1:16-18.
2. Religion requires us to be meek and docile; to lay aside all disposition to dictate or prescribe, all irritability against the truth, and all corruption of heart, and to receive meekly the ingrafted word, Jam 1:19-21.
3. Religion requires us to be doers of the word, and not hearers only, Jam 1:23-25.
4. Religion requires us to bridle the tongue, to set a special guard on our words, Jam 1:26.
5. Religion requires us to be the friends of the fatherless and the widow, and to keep ourselves unspotted from the world, Jam 1:27.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
James, the son of Alphaeus, the brother of Jacob, and the near relation of our Lord, called also James the Less, probably because he was of lower stature, or younger, than the other James, the son of Zebedee, is generally allowed to be the writer of this Epistle; and the few that have doubted this have assigned very slight reasons for their dissent, and advanced very weak arguments on the other side. It is recorded in ecclesiastical history, and the book of the Acts of the Apostles confirms the fact, that he generally resided at Jerusalem, superintending the churches in that city, and in the neighbouring places, to the end of his life, which was terminated by martyrdom about ad 62. This epistle appears to have been written but a short time before his death; and it is probable that the sharp rebukes and awful warnings given in it to his countrymen excited that persecuting rage which terminated his life. It is styled Catholic, or General, because it was not addressed to any particular church, but to the Jewish nation throughout their dispersions. Though its genuineness was doubted for a considerable time, yet its insertion in the ancient Syriac version, which was executed at the close of the first, or the beginning of the second century, and the citation of, or allusion to it, by Clement of Rome, Hermas, and Ignatious, and its being quoted by Origen, Jerome, Athanasius, and most of the subsequent ecclesiastical writers, as well as its internal evidence, are amply sufficient to prove the point.

Jam 1:1, We are to rejoice under the cross; Jam 1:5, to ask patience of God; Jam 1:13, and in our trials not to impute our weakness, or sins, to him, Jam 1:19. but rather to hearken to the word, to meditate on it, and to do thereafter; Jam 1:26, Otherwise men may seem, but never be, truly religious.

John Gill
INTRODUCTION TO JAMES 1
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 Jas 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, Jas 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, Jas 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, Jas 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, Jas 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, Jas 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, Jas 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, Jas 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, Jas 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, Jas 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, Jas 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, Jas 1:27.
1:11:1: Յա՛կովբոս Աստուծոյ եւ Տեառն Յիսուսի Քրիստոսի ծառա՛յ. երկոտասան ազգացդ որ ՚ի սփի՛ւռդ էք՝ ողջո՛յն[2889]։[2889] Ոսկան. Եւ Տեառն մերոյ Յիսուսի Քրիստոսի։ Ոմանք. Որ ՚ի սփիւռս. կամ՝ ՚ի սփիռս. եւ ոմանք. ՚ի սփիւռսդ էք։
1 Յակոբոսը՝ Աստծու եւ Տէր Յիսուս Քրիստոսի ծառան, սփիւռքում եղող տասներկու ցեղերիդ՝ ողջո՜յն:
1 Յակոբոս՝ Աստուծոյ ու Տէր Յիսուս Քրիստոսին ծառայ՝ տասներկու ցեղերուդ, որ ամէն կողմ ցրուած էք, ողջո՛յն։
Յակովբոս, Աստուծոյ եւ Տեառն Յիսուսի Քրիստոսի ծառայ, երկոտասան ազգացդ որ ի սփիւռդ էք` ողջոյն:

1:1: Յա՛կովբոս Աստուծոյ եւ Տեառն Յիսուսի Քրիստոսի ծառա՛յ. երկոտասան ազգացդ որ ՚ի սփի՛ւռդ էք՝ ողջո՛յն[2889]։
[2889] Ոսկան. Եւ Տեառն մերոյ Յիսուսի Քրիստոսի։ Ոմանք. Որ ՚ի սփիւռս. կամ՝ ՚ի սփիռս. եւ ոմանք. ՚ի սփիւռսդ էք։
1 Յակոբոսը՝ Աստծու եւ Տէր Յիսուս Քրիստոսի ծառան, սփիւռքում եղող տասներկու ցեղերիդ՝ ողջո՜յն:
1 Յակոբոս՝ Աստուծոյ ու Տէր Յիսուս Քրիստոսին ծառայ՝ տասներկու ցեղերուդ, որ ամէն կողմ ցրուած էք, ողջո՛յն։
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Иаков, раб Бога и Господа Иисуса Христа, двенадцати коленам, находящимся в рассеянии, --радоваться.
1:1  ἰάκωβος θεοῦ καὶ κυρίου ἰησοῦ χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν.
1:1. ΙΑΚΩΒΟΣ (An-Iakobos) θεοῦ (of-a-Deity) καὶ (and) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) δοῦλος (a-bondee) ταῖς (unto-the-ones) δώδεκα (unto-two-ten) φυλαῖς (unto-tribings) ταῖς (unto-the-ones) ἐν (in) τῇ (unto-the-one) διασπορᾷ (unto-a-whorling-through) χαίρειν. (to-joy)
1:1. Iacobus Dei et Domini nostri Iesu Christi servus duodecim tribubus quae sunt in dispersione salutemJames, the servant of God and of our Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are of the Dispersion, greeting.
1:1. James, servant of God and of our Lord Jesus Christ, to the twelve tribes of the dispersion, greetings.
1:1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting:

1: Иаков, раб Бога и Господа Иисуса Христа, двенадцати коленам, находящимся в рассеянии, --радоваться.
1:1  ἰάκωβος θεοῦ καὶ κυρίου ἰησοῦ χριστοῦ δοῦλος ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ χαίρειν.
1:1. Iacobus Dei et Domini nostri Iesu Christi servus duodecim tribubus quae sunt in dispersione salutem
James, the servant of God and of our Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
1:1. James, servant of God and of our Lord Jesus Christ, to the twelve tribes of the dispersion, greetings.
1:1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Наименование себя рабом Бога и Иисуса Христа вполне понятно в устах святого Иакова, как истинного апостола Христова: по замечанию блаж. Феофилакта, "апостолы Господа выше всякого мирского достоинства поставляют то, что они рабы Христа". Этим странным наименованием себя Апостол, быть может, имел в виду возбудить веру и смирение своих читателей, а также вызвать доверие к себе с их стороны. Вопреки некоторым комментаторам нового времени (как Гальцман, Юлихер), выражение: "двенадцати коленам, находящимся в рассеянии", отнюдь не означает духовного Израиля или Церковь Христову, рассеянную между иудеями и язычниками, - подобный символизм или аллегоризм вполне чужд посланию св. Апостола Иакова, - а означает, по буквальному смыслу, именно вне палестинских иудео-христиан; вероятно, это были "преимущественно христианские общины заиорданские, Дамаска и Сирии, где христианство, как видно из Деян 9:1: и дал., распространилось весьма рано" (проф. Богдашевский). Обращение к читателям с пожеланием "радоваться" (cairein), напоминая отчасти употребительное у греков и иудеев-эллинистов приветствие (см. 1Мак. 10:18, 25; Деян 23:25: и др.), имеет, однако, у Апостола специфически-христианский смысл, как и в окружном послании иерусалимского собора, редактированном тем же апостолом (Деян 15:23: и сл.), именно имеет значение радости в Господе Иисусе, как Боге Спасителе и Искупителе. Сам исполненный радости и блаженства, даже при тягчайших испытаниях веры, св. Апостол и своим читателям молитвенно желает прежде всего этой высокой и недосягаемой для мирских бедствий радости.
Adam Clarke: Commentary on the Bible - 1831
1:1: James, a servant of God - For an account of this person, or rather for the conjectures concerning him, see the preface. He neither calls himself an apostle, nor does he say that he was the brother of Christ, or bishop of Jerusalem; whether he was James the elder, son of Zebedee, or James the less, called our Lord's brother, or some other person of the same name, we know not. The assertions of writers concerning these points are worthy of no regard. The Church has always received him as an apostle of Christ.
To the twelve tribes - scattered abroad - To the Jews, whether converted to Christianity or not, who lived out of Judea, and sojourned among the Gentiles for the purpose of trade or commerce. At this time there were Jews partly traveling, partly sojourning, and partly resident in most parts of the civilized world; particularly in Asia, Greece, Egypt, and Italy. I see no reason for restricting it to Jewish believers only; it was sent to all whom it might concern, but particularly to those who had received the faith of our Lord Jesus Christ; much less must we confine it to those who were scattered abroad at the persecution raised concerning Stephen, Act 8:1, etc.; Act 11:19, etc. That the twelve tribes were in actual existence when James wrote this epistle, Dr. Macknight thinks evident from the following facts:
"1. Notwithstanding Cyrus allowed all the Jews in his dominions to return to their own land, many of them did not return. This happened agreeably to God's purpose, in permitting them to be carried captive into Assyria and Babylonia; for he intended to make himself known among the heathens, by means of the knowledge of his being and perfections, which the Jews, in their dispersion, would communicate to them. This also was the reason that God determined that the ten tribes should never return to their own land, Hos 1:6; Hos 8:8; Hos 9:3, Hos 9:15-17.
2. That, comparatively speaking, few of the twelve tribes returned in consequence of Cyrus's decree, but continued to live among the Gentiles, appears from this: that in the days of Ahasuerus, one of the successors of Cyrus, who reigned from India to Ethiopia, over one hundred and twenty-seven provinces, Est 3:8, The Jews were dispersed among the people in all the provinces of his kingdom, and their laws were diverse from the laws of all other people, and they did not keep the king's laws; so that, by adhering to their own usages, they kept themselves distinct from all the nations among whom they lived.
3. On the day of pentecost, which happened next after our Lord's ascension, Act 2:5, Act 2:9, There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven; Parthians, Medes, and Elamites, etc.; so numerous were the Jews, and so widely dispersed through all the countries of the world.
4. When Paul traveled through Asia and Europe, he found the Jews so numerous, that in all the noted cities of the Gentiles they had synagogues in which they assembled for the worship of God, and were joined by multitudes of proselytes from among the heathens, to whom likewise he preached the Gospel.
5. The same apostle, in his speech to King Agrippa, affirmed that the twelve tribes were then existing, and that they served God day and night, in expectation of the promise made to the fathers, Act 26:6.
6. Josephus, Ant. i. 14, cap. 12, tells us that one region could not contain the Jews, but they dwelt in most of the flourishing cities of Asia and Europe, in the islands and continent, not much less in number than the heathen inhabitants. From all this it is evident that the Jews of the dispersion were more numerous than even the Jews in Judea, and that James very properly inscribed this letter to the twelve tribes which were in the dispersion, seeing the twelve tribes really existed then, and do still exist, although not distinguished by separate habitations, as they were anciently in their own land.
Greeting - Χαιρειν· Health; a mere expression of benevolence, a wish for their prosperity; a common form of salutation; see Act 15:23; Act 23:26; Jo2 1:11.
Albert Barnes: Notes on the Bible - 1834
1:1: James, a servant of God - On the meaning of the word "servant" in this connection, see the note at Rom 1:1. Compare the note at Plm 1:16. It is remarkable that James does not call himself an apostle; but this does not prove that the writer of the Epistle was not an apostle, for the same omission occurs in the Epistle of John, and in the Epistle of Paul to the Philippians, the Thessalonians, and to Philemon. It is remarkable, also, considering the relation which James is supposed to have borne to the Lord Jesus as his "brother" (Gal 1:19; Introduction, 1). That he did not refer to that as constituting a ground of claim to his right to address others; but this is only one instance out of many, in the New Testament, in which it is regarded as a higher honor to be the "servant of God," and to belong to his family, than to sustain any relations of blood or kindred. Compare Mat 11:50. It may be observed also (Compare the introduction, Section 1), that this term is one which was especially appropriate to James, as a man eminent for his integrity. His claim to respect and deference was not primarily founded on any relationship which he sustained; any honor of birth or blood; or even any external office, but on the fact that he was a "servant of God."
And of the Lord Jesus Christ - The "servant of the Lord Jesus," is an appellation which is often given to Christians, and particularly to the ministers of religion. They are his servants, not in the sense that they are slaves, but in the sense that they voluntarily obey his will, and labor for him, and not for themselves.
To the twelve tribes which are scattered abroad - Greek "The twelve tribes which are in the dispersion," or of the dispersion (ἐν τῇ διασπορᾷ en tē diaspora). This word occurs only here and in Pe1 1:1, and Joh 7:35. It refers properly to those who lived out of Palestine, or who were scattered among the Gentiles. There were two great "dispersions;" the Eastern and the Western. The first had its origin about the time when the ten tribes were carried away to Assyria, and in the time of the Babylonian captivity. In consequence of these events, and of the fact that large numbers of the Jews went to Babylon, and other Eastern countries, for purposes of travel, commerce, etc., there were many Jews in the East in the times of the apostles. The other was the Western "dispersion," which commenced about the time of Alexander the Great, and which was promoted by various causes, until there were large numbers of Jews in Egypt and along Northern Africa, in Asia Minor, in Greece proper, and even in Rome. To which of these classes this Epistle was directed is not known; but most probably the writer had particular reference to those in the East. See the introduction, Section 2. The phrase "the twelve tribes," was the common term by which the Jewish people were designated, and was in use long after the ten tribes were carried away, leaving, in fact, only two of the twelve in Palestine. Compare the notes at Act 26:7. Many have supposed that James here addressed them as Jews, and that the Epistle was sent to them as such. But this opinion has no probability; because:
(1) If this had been the case, he would not have been likely to begin his Epistle by saying that he was "a servant of Jesus Christ," a name so odious to the Jews.
(2) and, if he had spoken of himself as a Christian, and had addressed his countrymen as himself a believer in Jesus as the Messiah, though regarding them as Jews, it is incredible that he did not make a more distinct reference to the principles of the Christian religion; that he used no arguments to convince them that Jesus was the Messiah; that he did not attempt to convert them to the Christian faith.
It should be added, that at first most converts were made from those who had been trained in the Jewish faith, and it is not improbable that one in Jerusalem, addressing those who were Christians out of Palestine, would naturally think of them as of Jewish origin, and would be likely to address them as appertaining to the "twelve tribes." The phrase "the twelve tribes" became also a sort of technical expression to denote the people of God - the church.
Greeting - A customary form of salutation, meaning, in Greek, to joy, to rejoice; and implying that he wished their welfare. Compare Act 15:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: James: Mat 10:3, Mat 13:55; Mar 3:18; Luk 6:15; Act 1:13, Act 12:17, Act 15:13, Act 21:18; Gal 1:19, Gal 2:9, Gal 2:12; Jde 1:1
a servant: Joh 12:26; Rom 1:1; Phi 1:1; Tit 1:1; Pe2 1:1
to: Exo 24:4, Exo 28:21, Exo 39:14; Kg1 18:31; Ezr 6:17; Mat 19:28; Act 26:7; Rev 7:4
scattered: Lev 26:33; Deu 4:27, Deu 28:64, Deu 30:3, Deu 32:26; Est 3:8; Eze 12:15; Joh 7:35; Act 2:5, Act 8:1, Act 15:21; Pe1 1:1
greeting: Act 15:23, Act 23:26; Ti2 4:21
Geneva 1599
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.
John Gill
1:1 James, a servant of God,.... That is, of God the Father; not by creation only, as every man is; nor merely by calling grace, as is every regenerate person; but by office, as a preacher of the Gospel, being one that served God in the Gospel of his Son, and was an apostle of Christ; nor is this any sufficient objection to his being one, since others of the apostles so style themselves:
and of the Lord Jesus Christ; the Ethiopic version reads this in connection with the former clause, without the copulative "and", "James, the servant of God, our Lord Jesus Christ": and so some consider the copulative as explanative of who is meant by God, even the Lord Jesus Christ: but it seems best to understand them as distinct; and that this apostle was not only the servant of God the Father, but of his Son Jesus Christ, and that in the same sense, referring to his office as an apostle of Christ, and minister of the word:
to the twelve tribes which are scattered abroad; by whom are meant believing Jews, who were of the several tribes of Israel, and which were in number "twelve", according to the number and names of the twelve patriarchs, the sons of Jacob; and these were not the Christian Jews, who were scattered abroad upon the persecution raised at the death of Stephen, Acts 8:1 but they were the posterity of those who had been dispersed in former captivities, by the Assyrians and others, and who remained in the several countries whither they were carried, and never returned. The Jews say (f), that the ten tribes will never return, and that they will have no part nor portion in the world to come; but these the Gospel met with in their dispersion, and by it they were effectually called and converted, and are the same that Peter writes to, 1Pet 1:1 2Pet 1:1. And thus we read of an hundred and forty and four thousand sealed of all the tribes of Israel, Rev_ 7:4 and to these the apostle here sends greeting; that is, his Christian salutation, wishing them all happiness and prosperity, in soul and body, for time and eternity; and it includes all that grace, mercy, and peace, mentioned in the usual forms of salutation by the other apostles. The same form is used in Acts 15:23 and since it was James that gave the advice there, which the rest of the apostles and elders came into, it is highly probable that the epistles sent to the Gentiles were dictated by him; and the likeness of the form of salutation may confirm his being the writer of this epistle.
(f) T. Bab. Sanhedrin, fol. 110. 2.
John Wesley
1:1 A servant of Jesus Christ - Whose name the apostle mentions but once more in the whole epistle, Jas 2:1. And not at all in his whole discourse, Acts 15:14, &c.; or Acts 21:20-25. It might have seemed, if he mentioned him often, that he did it out of vanity, as being the brother of the Lord. To the twelve tribes - Of Israel; that is, those of them that believe. Which are scattered abroad - In various countries. Ten of the tribes were scattered ever since the reign of Hosea; and great part of the rest were now dispersed through the Roman empire: as was foretold, Deut 28:25, &c., Deut 30:4. Greeting - That is, all blessings, temporal and eternal.
Robert Jamieson, A. R. Fausset and David Brown
1:1 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 Jas 2:1; not at all in his speeches (Acts 15:14-15; Acts 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.
1:21:2: Ամենա՛յն ուրախութեան արժանի՛ համարիջիք ե՛ղբարք, յորժամ ՚ի պէսպէս փորձութեանց ՚ի մէջ անկանիցիք[2890]. [2890] Ոմանք. Համարիցիք. կամ՝ համարեսջիք... ՚ի պէսպէս փորձութեան ՚ի մէջ անկանիջիք։
2 Եղբայրնե՛ր, ամենայն ուրախութեան արժանի՛ համարեցէք, երբ տեսակ-տեսակ փորձութիւնների մէջ ընկնէք.
2 Ե՛ղբայրներ, բոլորովին ուրախութեան արժանի բան սեպեցէք, երբ կերպ կերպ փորձանքներու մէջ իյնաք,
Ամենայն ուրախութեան արժանի համարիջիք, եղբարք, յորժամ ի պէսպէս փորձութեանց ի մէջ անկանիցիք:

1:2: Ամենա՛յն ուրախութեան արժանի՛ համարիջիք ե՛ղբարք, յորժամ ՚ի պէսպէս փորձութեանց ՚ի մէջ անկանիցիք[2890].
[2890] Ոմանք. Համարիցիք. կամ՝ համարեսջիք... ՚ի պէսպէս փորձութեան ՚ի մէջ անկանիջիք։
2 Եղբայրնե՛ր, ամենայն ուրախութեան արժանի՛ համարեցէք, երբ տեսակ-տեսակ փորձութիւնների մէջ ընկնէք.
2 Ե՛ղբայրներ, բոլորովին ուրախութեան արժանի բան սեպեցէք, երբ կերպ կերպ փորձանքներու մէջ իյնաք,
zohrab-1805▾ eastern-1994▾ western am▾
1:22: С великою радостью принимайте, братия мои, когда впадаете в различные искушения,
1:2  πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις,
1:2. Πᾶσαν (To-all) χαρὰν (to-a-joy) ἡγήσασθε , ( ye-should-have-led-unto ," ἀδελφοί ( Brethrened ) μου, (of-me,"ὅταν (which-also-ever) πειρασμοῖς (unto-piercings-of) περιπέσητε (ye-might-have-had-fallen-about) ποικίλοις , ( unto-varied ,"
1:2. omne gaudium existimate fratres mei cum in temptationibus variis incideritisMy brethren, count it all joy, when you shall fall into divers temptations:
2. Count it all joy, my brethren, when ye fall into manifold temptations;
1:2. My brothers, when you have fallen into various trials, consider everything a joy,
1:2. My brethren, count it all joy when ye fall into divers temptations;
My brethren, count it all joy when ye fall into divers temptations:

2: С великою радостью принимайте, братия мои, когда впадаете в различные искушения,
1:2  πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις,
1:2. omne gaudium existimate fratres mei cum in temptationibus variis incideritis
My brethren, count it all joy, when you shall fall into divers temptations:
1:2. My brothers, when you have fallen into various trials, consider everything a joy,
1:2. My brethren, count it all joy when ye fall into divers temptations;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-4: Пожелание радости (ст. 1) в устах Апостола означает его глубокое христианское воззрение на жизнь. Этим воззрением св. Апостол освещает для читателей их собственную, по-видимому обильную печалями, жизнь. "Искушение и печаль ради Бога апостол признает и похвальными, и достойными радости, потому что они - самые крепкие узы и возращение любви и сокрушения, почему и сказано: "чадо! когда приступаешь ты служить Господу, то приготовь душу свою к искушению" (Сир 2:1), и Христос сказал: "в мире будете иметь скорбь, но мужайтесь" (Ин 16:33). Ибо без подвигов нельзя получить венцов ни в мире, ни от Бога" (Блаж. Феофил.). Искушение (греч. peirasmoV, евр. масса) на языке Священного Писания, кроме общего значения: испытание, проба, опытное дознание (см., напр., Быт 22:1: ст. ; Втор 8:2: и др.), обычно имеет более тесное и частное значение собственно в области нравственной жизни: склонение, соблазнение к чему-либо порочному, дурному, греховному (напр., Мф 4:1; Лк 4:2), причем это соблазнение или склонение человеческой воли может идти со стороны злой воли диавола или людей, а так равно проистекает из стечения обстоятельств и разнообразных предметов. "Всякие предметы, действия и обстоятельства, подвергающие испытанию веру и правила нравственности христианской, суть искушения. Конечно, не по существу своему они суть искушения, но по отношению к ним человека: для одного служит искушением то, чем совсем не искушается другой" (Епископ Михаил). Апостол в данном случае под "различными искушениями" разумеет, по-видимому, ближе всего внешние бедствия читателей послания: тягости бедности, соблазны богатства, преследования с разных сторон и т. д. Всякое подобное искушение христианин, по Апостолу, должен встречать и принимать не только без малодушия, ропота, уныния, но даже с полною, беспримесною радостью. "Искушения доставляют рачительным великую радость потому, что через них обнаруживается испытание таковых, а испытание приводит к совершенному действию" (Блаж. Феофил.). По глубоко верному замечанию преосвящ. Михаила, "это - такая высота в созерцании апостолом закона нравственного развития, до которой не восходили самые высокие умы языческой древности и на какую можно восходить и возводить только в христианстве, не только указавшем, но и дающем человеку благодатные силы восходить на такую высоту". Для полноты представления об искушениях следует лишь сопоставить с наставлением апостола (ст. 2: и дал.) заповедь Христа Спасителя о молитве христиан к Богу Отцу: "не введи нас в искушение" (Мф 6:13; Лк 11:4). Очевидно, кроме искушений внешнего, так сказать, стихийного характера, есть искушения чисто душевные или духовные, представляющие великую опасность духовного падения и духовной смерти. Такое свойство искушений хорошо известно и св. Апостолу Иакову, как показывают слова его в I:13-15. Итак, если искушения, посылаемые Богом, мы должны принимать с полною покорностью Его воле и полною радостью и благодушием, то от искушений, угрожающих нашей вере и нравственности, мы должны ограждаться как безгрешностью своей жизни, так и молитвою к Отцу Небесному об отражений их от нас, под условием, если, разумеется, на то будет воля Господня. Но при таком различии искушений, "терпение полезно в каждом их роде" (блаж. Феофил.). О таком свойстве испытаний и скорбей согласно говорят и Апостол Иаков ст. 3, и Ап. Павел (Рим 5:3). Терпение, upomonh, означает постоянство в добродетели и образует существенное условие истинного христианского совершенства. Посему и говорится далее, ст. 4: "терпение же дело совершенно да имать, да будете совершени и всецели, ни в чем же лишени". Только терпением устраняются препятствия на пути к нравственному совершенству, и только при условии терпения объединяются и получают прочность в душе человека все отдельные добродетели, и христиане в таком случае могут иметь надежду, что они будут "совершенны" (teleioi) - вполне достигнут цели бытия своего, "во всей полноте, без всякого недостатка" (oloklhroi, en mhdeni leipomenoi).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Necessity of Faith and Patience; Evil of Indecision.A. D. 61.
2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing this, that the trying of your faith worketh patience. 4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 8 A double minded man is unstable in all his ways. 9 Let the brother of low degree rejoice in that he is exalted: 10 But the rich, in that he is made low: because as the flower of the grass he shall pass away. 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 ways. 12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed:--

I. The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed. 1. It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles. 2. These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified. 3. These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides. 4. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.

II. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!

1. One Christian grace to be exercised is joy: Count it all joy, v. 2. We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New-Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them.

2. Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, v. 3; and then in v. 6, Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus.

3. There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom. v. 3. Now, to exercise Christian patience aright, we must, (1.) Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of patience; let us give it leave to work, and it will work wonders in a time of trouble. (2.) We must let it have its perfect work. Do nothing to limit it nor to weaken it; but let it have its full scope: if one affliction come upon the heels of another, and a train of them are drawn upon us, yet let patience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its perfect work. (3.) When the work of patience is complete, then the Christian is entire, and nothing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of patience, Heb. x. 36. But let patience have its perfect work, and we shall be perfect and entire, wanting nothing.

4. Prayer is a duty recommended also to suffering Christians; and here the apostle shows, (1.) What we ought more especially to pray for--wisdom: If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises to guide him in his judging of things, in the government of his own spirit and temper, and in the management of his affairs? To be wise in trying times is a special gift of God, and to him we must seek for it. (2.) In what way this is to be obtained--upon our petitioning or asking for it. Let the foolish become beggars at the throne of grace, and they are in a fair way to be wise. It is not said, "Let such ask of man," no, not of any man, but, "Let him ask of God," who made him, and gave him his understanding and reasonable powers at first, of him in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God and daily ask it of him. (3.) We have the greatest encouragement to do this: he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, v. 5. Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own weakness and folly, to ask for wisdom. He to whom we are sent, we are sure, has it to give: and he is of a giving disposition, inclined to bestow this upon those who ask. Nor is there any fear of his favours being limited to some in this case, so as to exclude others, or any humble petitioning soul; for he gives to all men. If you should say you want a great deal of wisdom, a small portion will not serve your turn, the apostle affirms, he gives liberally; and lest you should be afraid of going to him unseasonably, or being put to shame for your folly, it is added, he upbraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may," let such consider how particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and they will not pray to God for it. But, (4.) There is one thing necessary to be observed in our asking, namely, that we do it with a believing, steady mind: Let him ask in faith, nothing wavering, v. 6. The promise above is very sure, taking this proviso along with us; wisdom shall be given to those who ask it of God, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no wavering, no staggering at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own part. Here therefore we see,

5. That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction: He that wavereth is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust--to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world--this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these, (1.) In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, v. 7. Such a distrustful, shifting, unsettled person is not likely to value a favour from God as he should do, and therefore cannot expect to receive it. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world. (2.) A wavering faith and spirit has a bad influence upon our conversations. A double-minded man is unstable in all his ways, v. 8. When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please God nor procure any good for us in the end. While we have but one God to trust to, we have but one God to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel. Hereupon,

III. The holy humble temper of a Christian, both in advancement and debasement, is described: and both poor and rich are directed on what grounds to build their joy and comfort, v. 9-11. Here we may observe, 1. Those of low degree are to be looked upon as brethren: Let the brother of low degree, &c. Poverty does not destroy the relation among Christians. 2. Good Christians may be rich in the world, v. 10. Grace and wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold. 3. Both these are allowed to rejoice. No condition of lie puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby explains this place); and the rich may rejoice in humbling providences, as they produce a lowly and humble disposition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Phil. i. 29. All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at the last in heaven. 4. Observe what reason rich people have, notwithstanding their riches, to be humble and low in their own eyes, because both they and their riches are passing away: As the flower of the grass he shall pass away. He, and his wealth with him, v. 11. For the sun has no sooner risen with a burning heat than it withereth the grass. Note hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place), too inconsiderable things to make any great or just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called his ways; in these he shall fade away. For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments.

IV. A blessing is pronounced on those who endure their exercises and trials, as here directed: Blessed is the man that endureth temptation, v. 12. Observe, 1. It is not the man who suffers only that is blessed, but he who endures, who with patience and constancy goes through all difficulties in the way of his duty. 2. Afflictions cannot make us miserable, if it be not our own fault. A blessing may arise from them, and we may be blessed in them. They are so far from taking away a good man's felicity that they really increase it. 3. Sufferings and temptations are the way to eternal blessedness: When he is tried, he shall receive the crown of life, dokimos genomenos--when he is approved, when his graces are found to be true and of the highest worth (so metals are tried as to their excellency by the fire), and when his integrity is manifested, and all is approved of the great Judge. Note hence, To be approved of God is the great aim of a Christian in all his trials; and it will be his blessedness at last, when he shall receive the crown of life. The tried Christian shall be a crowned one: and the crown he shall wear will be a crown of life. It will be life and bliss to him, and will last for ever. We only bear the cross for a while, but we shall wear the crown to eternity. 4. This blessedness, involved in a crown of life, is a promised thing to the righteous sufferer. It is therefore what we may most surely depend upon: for, when heaven and earth shall pass away, this word of God shall not fail of being fulfilled. But withal let us take notice that our future reward comes, not as a debt, but by a gracious promise. 5. Our enduring temptations must be from a principle of love to God and to our Lord Jesus Christ, otherwise we are not interested in this promise: The Lord hath promised to those that love him. Paul supposes that a man may for some point of religion even give his body to be burnt, and yet not be pleasing to God, nor regarded by him, because of his want of charity, or a prevailing sincere love to God and man, 1 Cor. xiii. 3. 6. The crown of life is promised not only to great and eminent saints, but to all those who have the love of God reigning in their hearts. Every soul that truly loves God shall have its trials in this world fully recompensed in that world above where love is made perfect.
Adam Clarke: Commentary on the Bible - 1831
1:2: Count it all joy - The word πειρασμος, which we translate temptation, signifies affliction, persecution, or trial of any kind; and in this sense it is used here, not intending diabolic suggestion, or what is generally understood by the word temptation.
Albert Barnes: Notes on the Bible - 1834
1:2: My brethren - Not brethren as Jews, but as Christians. Compare Jam 2:1.
Count it all joy - Regard it as a thing to rejoice in; a matter which should afford you happiness. You are not to consider it as a punishment, a curse, or a calamity, but as a fit subject of felicitation. Compare the notes at Mat 5:12.
When ye fall into divers temptations - Oh the meaning of the word "temptations," see the notes at Mat 4:1. It is now commonly used in the sense of placing allurements before others to induce them to sin, and in this sense the word seems to be used in Jam 1:13-14 of this chapter. Here, however, the word is used in the sense of trials, to wit, by persecution, poverty, calamity of any kind. These cannot be said to be direct inducements or allurements to sin, but they try the faith, and they show whether he who is tried is disposed to adhere to his faith in God, or whether he will apostatize. They so far coincide with temptations, properly so called, as to test the religion of men. They differ from temptations, properly so called, in that they are not brought before the mind for the express purpose of inducing people to sin. In this sense it is true that God never tempts men, Jam 1:13-14. On the sentiment in the passage before us, see the notes at Pe1 1:6-7. The word "divers" here refers to the various kinds of trials which they might experience - sickness, poverty, bereavement, persecution, etc. They were to count it a matter of joy that their religion was subjected to anything that tried it. It is well for us to have the reality of our religion tested, in whatever way it may be done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: count: Jam 1:12; Mat 5:10-12; Luk 6:22, Luk 6:23; Act 5:41; Rom 8:17, Rom 8:18, Rom 8:35-37; Co2 12:9; Co2 12:10; Phi 1:29, Phi 2:17; Col 1:24; Heb 10:34; Pe1 4:13-16
divers: Heb 11:36-38; Pe1 1:6-8; Pe2 2:9; Rev 2:10
Geneva 1599
1:2 (1) 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.
John Gill
1:2 My brethren,.... Not only according to the flesh, he being a Jew as they were; but in a spiritual sense, they being born again of the same grace, belonging to the same family and household of faith, and having the same Father, and being all the children of God, by faith in Christ Jesus:
count it all joy when ye fall into divers temptations; not the temptations of Satan, or temptations to sin; for these cannot be matter of joy, but grief; these are fiery darts, and give a great deal of uneasiness and trouble; but afflictions and persecutions for the sake of the Gospel, which are so called here and elsewhere, because they are trials of the faith of God's people, and of other graces of the Spirit of God. God by these tempts his people, as he did Abraham, when he called him to sacrifice his son; he thereby tried his faith, fear, love, and obedience; so by afflictions, God tries the graces of his people; not that he might know them, for he is not ignorant of them, but that they might be made manifest to others; and these are "divers": many are the afflictions of the righteous; through much tribulation they must enter the kingdom; it is a great fight of afflictions which they endure, as these believers did; their trials came from different quarters; they were persecuted by their countrymen the Jews, and were distressed by the Gentiles, among whom they lived; and their indignities and reproaches were many; and their sufferings of different sorts, as confiscation of goods, imprisonment of body, banishment, scourgings, and death in various shapes: and these they "fall" into; not by chance, nor altogether at an unawares, or unexpectedly; but they fell into them through the wickedness and malice of their enemies, and did not bring them upon themselves through any crime or enormity they were guilty of: and when this was their case, the apostle exhorts them to count it all joy, or matter of joy, of exceeding great joy, even of the greatest joy; not that these afflictions were joyous in themselves, but in their circumstances, effects, and consequences; as they tried, and exercised, and improved the graces of the Spirit, and worked for their good, spiritual and eternal, and produced in them the peaceable fruit of righteousness; and as they were attended with the presence and Spirit of God, and of glory; and as they made for, and issued in the glory of God; and because of that great reward in heaven which would follow them; see Mt 5:11. The Jews have a saying (g),
"whoever rejoices in afflictions that come upon him, brings salvation to the world.''
(g) T. Bab. Taanith, fol. 8. 1.
John Wesley
1:2 My brethren, count it all joy - Which is the highest degree of patience, and contains all the rest. When ye fall into divers temptations - That is, trials.
Robert Jamieson, A. R. Fausset and David Brown
1:2 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, Gen 22:1. Some of those to whom James writes were "sick," or otherwise "afflicted" (Jas 5:13). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation for his good.
1:31:3: գիտասջի՛ք զի հանդէս ձերոյ հաւատոցն յօրինեալ գործէ զհամբերութիւն[2891]։ [2891] Ոմանք. Ձերոց հաւատոցն։
3 իմացէ՛ք, որ ձեր հաւատի փորձը համբերութիւն է առաջ բերում,
3 Գիտնալով որ ձեր հաւատքին փորձառութիւնը համբերութիւն կը ներգործէ։
գիտասջիք զի հանդէս ձերոյ հաւատոցն յօրինեալ գործէ զհամբերութիւն:

1:3: գիտասջի՛ք զի հանդէս ձերոյ հաւատոցն յօրինեալ գործէ զհամբերութիւն[2891]։
[2891] Ոմանք. Ձերոց հաւատոցն։
3 իմացէ՛ք, որ ձեր հաւատի փորձը համբերութիւն է առաջ բերում,
3 Գիտնալով որ ձեր հաւատքին փորձառութիւնը համբերութիւն կը ներգործէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: зная, что испытание вашей веры производит терпение;
1:3  γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν·
1:3. γινώσκοντες ( acquainting ) ὅτι (to-which-a-one) τὸ (the-one) δοκίμιον (assess-belonged) ὑμῶν (of-ye) τῆς (of-the-one) πίστεως (of-a-trust) κατεργάζεται ( it-down-worketh-to ) ὑπομονήν: (to-a-staying-under)
1:3. scientes quod probatio fidei vestrae patientiam operaturKnowing that the trying of your faith worketh patience
3. Knowing that the proof of your faith worketh patience.
1:3. knowing that the proving of your faith exercises patience,
1:3. Knowing [this], that the trying of your faith worketh patience.
Knowing [this], that the trying of your faith worketh patience:

3: зная, что испытание вашей веры производит терпение;
1:3  γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν·
1:3. scientes quod probatio fidei vestrae patientiam operatur
Knowing that the trying of your faith worketh patience
1:3. knowing that the proving of your faith exercises patience,
1:3. Knowing [this], that the trying of your faith worketh patience.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:3: The trying of your faith - Trials put religion, and all the graces of which it is composed to proof; the man that stands in such trials gives proof that his religion is sound, and the evidence afforded to his own mind induces him to take courage, bear patiently, and persevere.
Albert Barnes: Notes on the Bible - 1834
1:3: Knowing this, that the trying of your faith worketh patience - Patience is one of the fruits of such a trial, and the grace of patience is worth the trial which it may cost to procure it. This is one of the passages which show that James was acquainted with the writings of Paul. See the Introduction, Section 5. The sentiment expressed here is found in Rom 5:3. See the notes at that verse. Paul has carried the sentiment out farther, and shows that tribulation produces other effects than patience. James only asks that patience may have its perfect work, supposing that every Christian grace is implied in this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: that: Rom 5:3, Rom 5:4, Rom 8:28; Co2 4:17
patience: Rom 2:7, Rom 8:25, Rom 15:4; Col 1:11; Th2 1:4, Th2 3:5; Heb 10:36, Heb 12:1; Pe2 1:6
Geneva 1599
1:3 (3) 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.
John Gill
1:3 Knowing this,.... By experience; as everyone that is trained up in the school of affliction does: the apostle appeals to the saints, to whom he writes, for the truth of what he was about to say; and which he gives as a reason why they should rejoice in afflictions, because it is a known fact,
that the trying of your faith worketh patience: two things afflictions do when sanctified; one is, they try faith, the truth of it, and make it appear to be true, genuine, and precious, like gold tried in the fire; see 1Pet 1:6 and the other is, that they produce patience: saints being inured to afflictions, become by degrees more patient under them; whence it is good for a man to bear the yoke in his youth: this phrase may be understood, both of faith, which being tried by afflictions, produces patience; for where the one is in exercise, the other is also, and both are necessary under afflictive providences; and also of afflictions, which try faith, and being sanctified by the Spirit of God, work patience, which is a fruit of the Spirit; for otherwise the effect of them is impatience; and this agrees with the Apostle Paul in Rom 5:3.
Robert Jamieson, A. R. Fausset and David Brown
1:3 the trying--the testing or proving of your faith, namely, by "divers temptations." Compare Rom 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 Lk 8:15).
1:41:4: Իսկ համբերութիւնն գո՛րծ կատարեալ ունիցի. զի իցէք ողջանդա՛մք եւ կատարեալք, եւ ո՛չինչ իւիք նուազեալք[2892]։ [2892] Ոմանք. Գործ կատարեալ ունի։ Ոմանք. Եւ ոչ իւիք նուա՛՛։
4 իսկ համբերութիւնը թող դրսեւորուի լիութեամբ, որպէսզի անթերի եւ կատարեալ լինէք, ոչ մի բանով պակաս չլինէք:
4 Բայց համբերութիւնը կատարեալ ներգործութիւն թող ունենայ, որպէս զի կատարեալ ու ամբողջ ըլլաք ու բանի մը պակասութիւն չունենաք։
Իսկ համբերութիւնն գործ կատարեալ ունիցի, զի իցէք ողջանդամք եւ կատարեալք, եւ ոչ ինչ իւիք նուազեալք:

1:4: Իսկ համբերութիւնն գո՛րծ կատարեալ ունիցի. զի իցէք ողջանդա՛մք եւ կատարեալք, եւ ո՛չինչ իւիք նուազեալք[2892]։
[2892] Ոմանք. Գործ կատարեալ ունի։ Ոմանք. Եւ ոչ իւիք նուա՛՛։
4 իսկ համբերութիւնը թող դրսեւորուի լիութեամբ, որպէսզի անթերի եւ կատարեալ լինէք, ոչ մի բանով պակաս չլինէք:
4 Բայց համբերութիւնը կատարեալ ներգործութիւն թող ունենայ, որպէս զի կատարեալ ու ամբողջ ըլլաք ու բանի մը պակասութիւն չունենաք։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: терпение же должно иметь совершенное действие, чтобы вы были совершенны во всей полноте, без всякого недостатка.
1:4  ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι.
1:4. ἡ (the-one) δὲ (moreover) ὑπομονὴ (a-staying-under) ἔργον (to-a-work) τέλειον (to-finish-belonged) ἐχέτω, (it-should-hold,"ἵνα (so) ἦτε (ye-might-be) τέλειοι ( finish-belonged ) καὶ (and) ὁλόκληροι , ( whole-lotted ) ἐν (in) μηδενὶ (unto-lest-moreover-one) λειπόμενοι . ( being-remaindered )
1:4. patientia autem opus perfectum habeat ut sitis perfecti et integri in nullo deficientesAnd patience hath a perfect work: that you may be perfect and entire, failing in nothing.
4. And let patience have perfect work, that ye may be perfect and entire, lacking in nothing.
1:4. and patience brings a work to perfection, so that you may be perfect and whole, deficient in nothing.
1:4. But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.
But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing:

4: терпение же должно иметь совершенное действие, чтобы вы были совершенны во всей полноте, без всякого недостатка.
1:4  ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι.
1:4. patientia autem opus perfectum habeat ut sitis perfecti et integri in nullo deficientes
And patience hath a perfect work: that you may be perfect and entire, failing in nothing.
1:4. and patience brings a work to perfection, so that you may be perfect and whole, deficient in nothing.
1:4. But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: Let patience have her perfect work - That is, Continue faithful, and your patience will be crowned with its full reward; for in this sense is εργον, which we translate work, to be understood. It is any effect produced by a cause, as interest from money, fruit from tillage, gain from labor, a reward for services performed; the perfect work is the full reward. See many examples in Kypke.
That ye may be perfect and entire - Τελειοι, Fully instructed, in every part of the doctrine of God, and in his whole will concerning you. Ὁλοκληροι, having all your parts, members, and portions; that ye may have every grace which constitutes the mind that was in Christ, so that your knowledge and holiness may be complete, and bear a proper proportion to each other. These expressions in their present application are by some thought to be borrowed from the Grecian games: the man was τελειος, perfect, who in any of the athletic exercises had got the victory; he was ὁλοκληρος, entire, having every thing complete, who had the victory in the pentathlon, in each of the five exercises. Of this use in the last term I do not recollect an example, and therefore think the expressions are borrowed from the sacrifices under the law. A victim was τελειος, perfect, that was perfectly sound, having no disease; it was ὁλοκληρος, entire, if it had all its members, having nothing redundant, nothing deficient. Be then to the Lord what he required his sacrifices to be; let your whole heart, your body, soul, and spirit, be sanctified to the Lord of hosts, that he may fill you with all his fullness.
Albert Barnes: Notes on the Bible - 1834
1:4: But let patience have her perfect work - Let it be fairly developed; let it produce its appropriate effects without being hindered. Let it not be obstructed in its fair influence on the soul by murmurings, complaining, or rebellion. Patience under trials is fitted to produce important effects on the soul, and we are not to hinder them in any manner by a perverse spirit, or by opposition to the will of God. Every one who is afflicted should desire that the fair effects of affliction should be produced on his mind, or that there should be produced in his soul precisely the results which his trials are adapted to accomplish.
That ye may be perfect and entire - The meaning of this is explained in the following phrase - "wanting nothing;" that is, that there may be nothing lacking to complete your character. There may be the elements of a good character; there may be sound principles, but those principles may not be fully carried out so as to show what they are. Afflictions, perhaps more than anything else, will do this, and we should therefore allow them to do all that they are adapted to do in developing what is good in us. The idea here is, that it is desirable not only to have the elements or principles of piety in the soul, but to have them fairly carried out, so as to show what is their real tendency and value. Compare the notes at Pe1 1:7. On the word "perfect," as used in the Scriptures, see the notes at Job 1:1. The word rendered "entire" (ὁλόκληροι holoklē roi) means, whole in every part. Compare the notes at Th1 5:23. The word occurs only in these two places. The corresponding noun (ὁλοκληρία holoklē ria) occurs in Act 3:16, rendered "perfect soundness."
Wanting nothing - "Being left in nothing;" that is, everything being complete, or fully carried out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: let: Jam 5:7-11; Job 17:9; Psa 37:7, Psa 40:1; Hab 2:3; Mat 10:22; Luk 8:15, Luk 21:19; Gal 6:9
perfect and: Jam 3:2; Pro 4:8; Mat 5:48; Joh 17:23; Co1 2:6; Phi 3:12-15; Col 4:12; Ti2 3:17; Heb 13:21; Pe1 5:10; Jo1 4:17, Jo1 4:18
wanting: Jam 1:5; Mat 19:20; Mar 10:21; Luk 18:22; Pe2 1:9
Geneva 1599
1:4 (4) 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.
John Gill
1:4 But let patience have her perfect work,.... Or effect; or be brought unto perfection; which may denote both the sincerity and continuance of it unto the end, with constancy: patience may be said to be perfect, when it appears to be real and sincere, and not dissembled; for as there may be a feigned faith, a dissembled love, and an hypocritical hope, so likewise a mere show of patience: and certain it is, that as there is a patience which is commendable, there is one that is not, 1Pet 2:20. And this phrase may also design the constant exercise of this grace to the end; for he that endures, or is patient, and continues so unto the end, shall be saved, and enjoy that perfection of glory and happiness expressed in the next clause:
that ye may be perfect and entire, wanting nothing; which cannot be understood of the saints in this present life; only as they are in Christ, and in a comparative sense; or as perfection may denote sincerity, and uprightness; or of a perfection of parts, but not of degrees; for the saints are very imperfect in themselves, and are very far from being complete in soul, body, and spirit; and want many things, and are wanting in many things, both in the exercise of grace, and in the discharge of duty; but when patience has had its perfect work, and has been tried to the uttermost, and is found right, and has held out to the end; then shall the saints be perfect in holiness and happiness, and be entire, whole, and complete; as they will be in the resurrection morn, both in soul and body, and will want no good thing, and will be free from every sorrow, nor will they be deficient in any service; and to this sense agrees Jas 1:12.
John Wesley
1:4 Let patience have its perfect work - Give it full scope, under whatever trials befal you. That ye may be perfect and entire - Adorned with every Christian grace. And wanting nothing - Which God requires in you.
Robert Jamieson, A. R. Fausset and David Brown
1:4 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 (Mt 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; Th1 5:23, "your whole (literally, 'entire') spirit, soul, and body"; as "perfect" implies without a blemish in its parts.
1:51:5: Ապա թէ ոք ՚ի ձէնջ իցէ նուազեալ յիմաստութենէ, խնդրեսցէ յԱստուծոյ՝ որ տայն ամենայնի առատապէս՝ եւ ո՛չ նախատէ. եւ տացի՛ նմա[2893]։ [2893] Ոմանք. Որ տայ ամենայնի։
5 Իսկ եթէ ձեզնից մէկը իմաստութեամբ թերի լինի, թող խնդրի Աստծուն, - որ բոլորին այն տալիս է առատապէս եւ չի յանդիմանում, - եւ նրան կը տրուի:
5 Իսկ եթէ ձեզմէ մէկը իմաստութենէ պակսած ըլլայ, թող խնդրէ՛ Աստուծմէ՝ որ ամենուն առատապէս կու տայ ու չի նախատեր՝ եւ անոր պիտի տրուի։
Ապա թէ ոք ի ձէնջ իցէ նուազեալ յիմաստութենէ, խնդրեսցէ յԱստուծոյ որ տայն ամենայնի առատապէս եւ ոչ նախատէ, եւ տացի նմա:

1:5: Ապա թէ ոք ՚ի ձէնջ իցէ նուազեալ յիմաստութենէ, խնդրեսցէ յԱստուծոյ՝ որ տայն ամենայնի առատապէս՝ եւ ո՛չ նախատէ. եւ տացի՛ նմա[2893]։
[2893] Ոմանք. Որ տայ ամենայնի։
5 Իսկ եթէ ձեզնից մէկը իմաստութեամբ թերի լինի, թող խնդրի Աստծուն, - որ բոլորին այն տալիս է առատապէս եւ չի յանդիմանում, - եւ նրան կը տրուի:
5 Իսկ եթէ ձեզմէ մէկը իմաստութենէ պակսած ըլլայ, թող խնդրէ՛ Աստուծմէ՝ որ ամենուն առատապէս կու տայ ու չի նախատեր՝ եւ անոր պիտի տրուի։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Если же у кого из вас недостает мудрости, да просит у Бога, дающего всем просто и без упреков, --и дастся ему.
1:5  εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῶ.
1:5. Εἰ (If) δέ (moreover) τις (a-one) ὑμῶν (of-ye) λείπεται (it-be-remaindered) σοφίας, (of-a-wisdoming-unto,"αἰτείτω (it-should-appeal-unto) παρὰ (beside) τοῦ (of-the-one) διδόντος (of-giving) θεοῦ (of-a-Deity) πᾶσιν ( unto-all ) ἁπλῶς (unto-folded-along,"καὶ (and) μὴ (lest) ὀνειδίζοντος, (of-reproaching-to,"καὶ (and) δοθήσεται (it-shall-be-given) αὐτῷ: (unto-it)
1:5. si quis autem vestrum indiget sapientiam postulet a Deo qui dat omnibus affluenter et non inproperat et dabitur eiBut if any of you want wisdom, let him ask of God who giveth to all men abundantly and upbraideth not. And it shall be given him.
5. But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him.
1:5. But if anyone among you is in need of wisdom, let him petition God, who gives abundantly to all without reproach, and it shall be given to him.
1:5. If any of you lack wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.
If any of you lack wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him:

5: Если же у кого из вас недостает мудрости, да просит у Бога, дающего всем просто и без упреков, --и дастся ему.
1:5  εἰ δέ τις ὑμῶν λείπεται σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος, καὶ δοθήσεται αὐτῶ.
1:5. si quis autem vestrum indiget sapientiam postulet a Deo qui dat omnibus affluenter et non inproperat et dabitur ei
But if any of you want wisdom, let him ask of God who giveth to all men abundantly and upbraideth not. And it shall be given him.
1:5. But if anyone among you is in need of wisdom, let him petition God, who gives abundantly to all without reproach, and it shall be given to him.
1:5. If any of you lack wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Указанное Апостолом (ст. 3-4) дело терпеливого и благодушного перенесения испытаний есть дело нелегкое для выполнения и вместе недоступное для обыкновенного человеческого разумения: помочь человеку в том и другом отношении может только истинная мудрость. "Причиною совершенного действия называет мудрость, ибо знает, что испытание веры и терпении в искушениях не есть удел всех людей, но мудрых о Боге, почему желающих выказать веру и терпение возбуждает к молитве о мудрости" (блаж. Феофил.). Мудрость, греч. sofia, евр. хокма, означает вообще правильное разумение, познание предметов Божественных и человеческих, главным же образом означает практически-правильное определение целей действования и средств к их достижению. Так - на ветхозаветной библейской почве (Притч 1:2: и дал.), подобным же образом - и в Новом Завете, например, у Ап. Павла (Кол 4:5; Еф 5:15) sofia не раз означает мудрость христианского поведения. Несомненно, в подобном смысле говорит о мудрости и св. Ап. Иаков. Это - непростая рассудочная человеческая мудрость, а та свыше сходящая и полная добрых плодов мудрость жизни, о которой и позже говорит Ап. Иаков (III:17). "Говорит не о человеческой мудрости, но о духовной, ибо в ней указывает причину совершенного действия, а причина эта - небесная мудрость, укрепляясь которою мы можем совершить доброе вполне" (блаж. Феофил.). О такой-то мудрости и должен, по наставлению апостола, молиться тот, кто имеет в ней недостаток. Возможность и легкость получения просимого от Бога апостол показывает, нарочито употребляя о Боге выражения, которыми показывается, что подавать блага просящим есть неотъемлемое свойство Божества ("дающего Бога"), и что любвеобильность даяния Божия - в том, что Бог подает всем "просто и без упреков" (aplwV kai mh oneidizwn) - по одному чистому человеколюбию и без всяких попреков, какие бывают при людском благотворении.
Adam Clarke: Commentary on the Bible - 1831
1:5: If any of you lack wisdom - Wisdom signifies in general knowledge of the best end, and the best means of attaining it; but in Scripture it signifies the same as true religion, the thorough practical knowledge of God, of one's self, and of a Savior.
Let him ask of God - Because God is the only teacher of this wisdom.
That giveth to all men liberally - Who has all good, and gives all necessary good to every one that asks fervently. He who does not ask thus does not feel his need of Divine teaching. The ancient Greek maxim appears at first view strange, but it is literally true: -
Αρχη γνωσεως της αγνοιας ἡ γνωσις.
"The knowledge of ignorance is the beginning of knowledge."
In knowledge we may distinguish these four things: -
1. Intelligence, the object of which is intuitive truths.
2. Wisdom, which is employed in finding out the best end.
3. Prudence, which regulates the whole conduct through life.
4. Art, which provides infallible rules to reason by.
Albert Barnes: Notes on the Bible - 1834
1:5: If any of you lack wisdom - Probably this refers particularly to the kind of wisdom which they would need in their trials, to enable them to bear them in a proper manner, for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and disappointments, and bereavements that come upon them; but the language employed is so general, that what is here said may be applied to the need of wisdom in all respects. The particular kind of wisdom which we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties which may grow out of them; to learn the lessons which God designs to teach, for he always designs to teach us some valuable lessons by affliction; and to cultivate such views and feelings as are appropriate under the peculiar forms of trial which are brought upon us; to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted; of complaining and murmuring; of evincing a spirit of rebellion, and of losing the benefits which we might have obtained if we had submitted to the trial in a proper manner. So in all things we "lack wisdom." We are short-sighted; we have hearts prone to sin; and there are great and important matters pertaining to duty and salvation on which we cannot but feel that we need heavenly guidance.
Let him ask of God - That is, for the specific wisdom which he needs; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for that general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Psa 25:9; Isa 37:14; Joe 2:17.
That giveth to all men liberally - The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom, to go and ask it of God; and it would not contribute anything to furnish such a specific encouragement to say of God that he gives to all men liberally whether they ask or not. In the Scriptures, the promise of divine aid is always limited to the desire. No blessing is promised to man that is not sought; no man can feel that he has a right to hope for the favor of God, who does not value it enough to pray for it; no one ought to obtain it, who does not prize it enough to ask for it. Compare Mat 7:7-8. The word rendered "liberally" haploos - means, properly, "simply;" that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Rom 12:8; Co2 1:12; Co2 11:3, rendered simplicity; in Co2 8:2; Co2 9:13, rendered "liberality," and "liberal;" Co2 9:11, rendered "bountifulness;" and Eph 6:5; Col 3:22, rendered "singleness," of the heart. The idea seems to be that of openness, frankness, generosity; the absence of all that is sordid and contracted; where there is the manifestation of generous feeling, and liberal conduct. In a higher sense than in the case of any man, all that is excellent in these things is to be found in God; and we may therefore come to him feeling that in his heart there is more that is noble and generous in bestowing favors than in any other being. There is nothing that is stinted and close; there is no partiality; there is no withholding of his favor because we are poor, and unlettered, and unknown.
And upbraideth not - Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with importunity. Compare Luk 18:1-7. The proper meaning of the Greek word is to rail at, reproach, Rev_ile, chide; and the object here is probably to place the manner in which God bestows his favors in contrast with what sometimes occurs among men. He does not reproach or chide us for our past conduct; for our foolishness; for our importunity in asking. He permits us to come in the most free manner, and meets us with a Spirit of entire kindness, and with promptness in granting our requests. We are not always sure, when we ask a favor of a man, that we shall not encounter something that will be repulsive, or that will mortify us; we are certain, however, when we ask a favor of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response.
And it shall be given him - Compare Jer 29:12-13; "Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart." See also Mat 7:7-8; Mat 21:22; Mar 11:24; Jo1 3:22; Jo1 5:14. This promise in regard to the wisdom that may be necessary for us, is absolute; and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart; which will be for our own good; and which, therefore, he is ever ready to bestow. About many things there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them; but there can be no such doubt about wisdom. That is always for our good; and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what way we may expect he will bestow it on us, it may be replied:
(1) That it is through his word - by enabling us to see clearly the meaning of the sacred volume, and to understand the directions which he has there given to guide us;
(2) By the secret influences of his Spirit.
(a) Suggesting to us the way in which we should go, and,
(b) Inclining us to do that which is prudent and wise; and,
(3) By the events of His Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people; and they who "watch daily at the gates, and wait at the posts of the doors" of wisdom Pro 8:34, will not be in danger of going astray. Psa 25:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: any: Exo 31:3, Exo 31:6, Exo 36:1-4; Kg1 3:7-9, Kg1 3:11, Kg1 3:12; Job 28:12-28; Pro 3:5-7, Pro 9:4-6; Jer 1:6, Jer 1:7; Co2 2:16
let: Jam 1:17, Jam 3:17, Jam 5:16; Ch1 22:12; Ch2 1:10; Pro 2:3-6; Isa 55:6, Isa 55:7; Jer 29:12; Jer 29:13; Dan 2:18-22; Mat 7:7-11; Luk 11:9-13; Joh 4:10, Joh 14:13, Joh 15:7; Joh 16:23, Joh 16:24; Jo1 3:22, Jo1 5:14, Jo1 5:15
and upbraideth: Mat 11:20; Mar 16:14; Luk 15:20-22
Geneva 1599
1:5 (5) 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.
John Gill
1:5 If any of you lack wisdom,.... This shows that the perfection before spoken of is not to be understood as in this life, since the apostle immediately supposes lack of wisdom in them; for this is not said in a form of doubting, whether they wanted it or not, but rather as supposing, and taking it for granted that they did; and in the first, and primary sense of the words, it intends wisdom to behave aright under temptations or afflictions. Saints often want wisdom to consider God as the author of them, and not look upon them as matters of chance, or impute them merely to second causes; but to regard them as coming from the hand of God, and as his hand upon them, as Job did; who does not ascribe his calamities to the thieving Chaldeans and Sabeans, to the boisterous wind, and to the malice of Satan, but to God: they want wisdom to observe the sovereignty of God in them, and bow unto it, and be still, and know that he is God, who does all things well and wisely; and likewise to see and know that all are in love, and in very faithfulness, and for good; as well as to see his name, to hear his rod, and him that has appointed it, his voice in it, his mind and meaning, and what he designs by it; as likewise to learn the useful lessons under it, and particularly to take the cross well, to bear it patiently, and even to count it all joy, and reckon it to be right, necessary, and useful: it requires much wisdom to learn all this, and act up to it. Moreover, this may be applied to all other cases, in which wisdom is wanted; men want wisdom to conduct them in the common affairs of life, and especially the people of God; for the children of the world are wiser in their generation, for themselves and posterity, and in the management of worldly affairs, than the children of light; and also to observe the providences of God, and the footsteps of Providence, and to follow them; and likewise to make a right use of providences, and behave suitably under them, and not be lifted up too much in prosperity, nor be cast down, and too much distressed in adversity; but to consider, that the one is set against the other, and both work together for good. Saints have need of wisdom in things spiritual; they want more grace, which is the truest wisdom, and a larger knowledge of the Gospel, which is the wisdom of God, the hidden wisdom of God; and they lack wisdom to know how to walk towards them that are without, and towards them that are within, so as becomes the Gospel of Christ: and as this is more or less the case of everyone
let him ask of God wisdom; of God the Father, who is the only wise God, who has abounded in creation, in providence, and, above all, in redemption and grace, in all wisdom and prudence; and of his Son Jesus Christ, who is the wisdom of God, and has all the treasures of wisdom and knowledge in him; and of the Spirit of God, who is a Spirit of wisdom and revelation in the knowledge of Christ, and all divine things:
that giveth to all men liberally; God is the giver of all good things, in nature, providence, and grace; every good and perfect gift comes from him, and therefore he, and he only, should be applied unto: and he gives to "all men" the bounties of his providence; and to all that ask, and call upon him in sincerity, the riches of his grace; even to Jews and Gentiles, high and low, rich and poor, greater or lesser sinners; all which he gives "liberally", readily, and at once, freely and cheerfully, and largely and abundantly; not grudgingly, sparingly, and with a strait hand, but with an open one, and in a very extensive manner.
And upbraideth not; with former sins and transgressions, with former miscarriages and misconduct; or with former kindnesses, suggesting that he had given largely already, and his favours had been despised or abused; or he had been treated with ingratitude and neglect; in which manner sometimes men put off those that apply unto them, but so does not God; wherefore every word here used is encouraging to go to God for wisdom: yea, it follows,
and it shall be given him; God has said it, Christ has promised it, and the apostle might, with certainty, say it after them, and all experience confirms the truths of it; See Mt 7:7.
John Wesley
1:5 If any want - The connexion between the first and following verses, both here and in the fourth chapter, will be easily discerned by him who reads them, while he is suffering wrongfully. He will then readily perceive, why the apostle mentions all those various affections of the mind. Wisdom - To understand, whence and why temptations come, and how they are to be improved. Patience is in every pious man already. Let him exercise this, and ask for wisdom. The sum of wisdom, both in the temptation of poverty and of riches, is described in Jas 1:9-10. Who giveth to all - That ask aright. And upbraideth not - Either with their past wickedness, or present unworthiness.
Robert Jamieson, A. R. Fausset and David Brown
1:5 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 Jas 1:4, "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, Jas 3:7. The highest wisdom, which governs patience alike in poverty and riches, is described in Jas 1:9-10.
ask-- (Jas 4:2).
liberally--So the Greek is rendered by English Version. It is rendered with simplicity, Rom 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," Mt 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 Introduction). 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.
1:61:6: Բայց խնդրեսցէ հաւատովք՝ եւ մի՛ երկմտեսցէ. զի որ երկմիտն է՝ նմա՛ն է հողմակոծեալ եւ տատանեալ ալեաց ծովու[2894]. [2894] Ոմանք. Եւ մի՛ երկմտիցէ. զի երկմիտն նմա՛՛։
6 Միայն թէ նա հաւատո՛վ թող խնդրի եւ թող չերկմտի, որովհետեւ, ով երկմիտ է, նման է ծովի հողմակոծ եւ տարուբերուող ալիքներին:
6 Միայն թէ հաւատքով թող խնդրէ ու չերկմտի. վասն զի ան որ երկմիտ է, ծովուն հողմակոծեալ ու տատանեալ ալիքներուն նման է.
Բայց խնդրեսցէ հաւատովք եւ մի՛ երկմտեսցէ. զի որ երկմիտն է` նման է հողմակոծեալ եւ տատանեալ ալեաց ծովու:

1:6: Բայց խնդրեսցէ հաւատովք՝ եւ մի՛ երկմտեսցէ. զի որ երկմիտն է՝ նմա՛ն է հողմակոծեալ եւ տատանեալ ալեաց ծովու[2894].
[2894] Ոմանք. Եւ մի՛ երկմտիցէ. զի երկմիտն նմա՛՛։
6 Միայն թէ նա հաւատո՛վ թող խնդրի եւ թող չերկմտի, որովհետեւ, ով երկմիտ է, նման է ծովի հողմակոծ եւ տարուբերուող ալիքներին:
6 Միայն թէ հաւատքով թող խնդրէ ու չերկմտի. վասն զի ան որ երկմիտ է, ծովուն հողմակոծեալ ու տատանեալ ալիքներուն նման է.
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Но да просит с верою, нимало не сомневаясь, потому что сомневающийся подобен морской волне, ветром поднимаемой и развеваемой.
1:6  αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος, ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ·
1:6. αἰτείτω (it-should-appeal-unto) δὲ (moreover) ἐν (in) πίστει, (unto-a-trust,"μηδὲν (to-lest-moreover-one) διακρινόμενος, (being-separated-through,"ὁ (the-one) γὰρ (therefore) διακρινόμενος (being-separated-through) ἔοικεν (it-had-come-to-resemble) κλύδωνι (unto-a-billowing) θαλάσσης (of-a-sea) ἀνεμιζομένῳ (unto-being-winded-to) καὶ (and) ῥιπιζομένῳ: (unto-being-fanned-to)
1:6. postulet autem in fide nihil haesitans qui enim haesitat similis est fluctui maris qui a vento movetur et circumferturBut let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind.
6. But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed.
1:6. But he should ask with faith, doubting nothing. For he who doubts is like a wave on the ocean, which is moved about by the wind and carried away;
1:6. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed:

6: Но да просит с верою, нимало не сомневаясь, потому что сомневающийся подобен морской волне, ветром поднимаемой и развеваемой.
1:6  αἰτείτω δὲ ἐν πίστει, μηδὲν διακρινόμενος, ὁ γὰρ διακρινόμενος ἔοικεν κλύδωνι θαλάσσης ἀνεμιζομένῳ καὶ ῥιπιζομένῳ·
1:6. postulet autem in fide nihil haesitans qui enim haesitat similis est fluctui maris qui a vento movetur et circumfertur
But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, which is moved and carried about by the wind.
1:6. But he should ask with faith, doubting nothing. For he who doubts is like a wave on the ocean, which is moved about by the wind and carried away;
1:6. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: В Боге не может быть причины неисполнении человеческого прошения мудрости или какого-либо другого дара, но такая причина может заключаться в человеке, в его внутреннем настроении. Прежде и более всего для просящего у Бога мудрости (или другого чего) необходима вера твердая, чуждая какого-либо сомнения или колебания. "Если верит, то пусть просит, а если не верит, то пусть и не просит, ибо не получит ничего из просимого. Сомневающийся - и тот, кто просит с высокомерием... Сомневающийся тот, кто далек от твердого действования, и недоумевает, сбудется то или иное, или нет" (блаж. Феофил.). Напротив, молитва христианина, просящего о мудрости, должна быть чуждой каких-либо колебаний, которые апостол уподобляет в отношении неустойчивости, подвижности и ненадежности - морской волне (ст. 6, б.); молитва именно должна быть твердою и устойчивою, основываясь на незыблемом основании веры. "Как благотворящий Бог - весь сострадание и благотворение, так просящий человек должен быть весь вера и уверенность" (Еп. Георгий). В ст. 8: апостол, повторяя образно выраженную в ст. 6: мысль о гибельности сомнения и колебания, называет человека, одержимого этим недугом сомнения и колебания, "двоедушным", difucoV, как бы имеющим две души, из которых одна стремится к Богу, другая - к миру; отсюда - нетвердость и неустройство во всех путях его, во всей его нравственной деятельности. "Двоедушный - находящийся в замешательстве, неустроенный, несовершенный, двоящийся мыслями, лицемер... иначе мужем двоедушным апостол называет неустановившегося, который не стремится крепко ни к настоящему, ни к будущему, но носится туда и сюда, придерживается то будущего, то настоящего (блаж. Феофил.) "Отринь свое собственное двоедушие и нисколько не сомневается просить у Господа и получить" ("Пастырь" св. Ермы, Запов. 9).
Adam Clarke: Commentary on the Bible - 1831
1:6: Let him ask in faith - Believing that God IS; that he has all good; and that he is ever ready to impart to his creatures whatever they need.
Nothing wavering - Μηδεν διακρινομενος· Not judging otherwise; having no doubt concerning the truth of these grand and fundamental principles, never supposing that God will permit him to ask in vain, when he asks sincerely and fervently. Let him not hesitate, let him not be irresolute; no man can believe too much good of God.
Is like a wave of the sea - The man who is not thoroughly persuaded that if he ask of God he shall receive, resembles a wave of the sea; he is in a state of continual agitation; driven by the wind, and tossed: now rising by hope, then sinking by despair.
Albert Barnes: Notes on the Bible - 1834
1:6: But let him ask in faith - See the passages referred to in Jam 1:5. Compare the Mat 7:7 note, and Heb 11:6 note. We cannot hope to obtain any favor from God if there is not faith; and where, as in regard to the wisdom necessary to guide us, we are sure that it is in accordance with his will to grant it to us, we may come to him with the utmost confidence, the most entire assurance, that it will be granted. In this case, we should come to God without a doubt that, if we ask with a proper spirit, the very thing that we ask will be bestowed on us. We cannot in all other cases be so sure that what we ask will be for our good, or that it will be in accordance with his will to bestow it; and hence, we cannot in such cases come with the same kind of faith. We can then only come with unwavering confidence in God, that he will do what is right and best; and that if he sees that what we ask will be for our good, he will bestow it upon us. Here, however, nothing pRev_ents our coming with the assurance that the very thing which we ask will be conferred on us.
Nothing wavering - (μηδὲν διακρινόμενος mē den diakrinomenos.) "Doubting or hesitating as to nothing, or in no respect." See Act 20:20; Act 11:12. In regard to the matter under consideration, there is to be no hesitancy, no doubting, no vacillation of the mind. We are to come to God with the utmost confidence and assurance.
For he that wavereth, is like a wave of the sea ... - The propriety and beauty of this comparison will be seen at once. The wave of the sea has no stability. It is at the mercy of every wind, and seems to be driven and tossed every way. So he that comes to God with unsettled convictions and hopes, is liable to be driven about by every new feeling that may spring up in the mind. At one moment, hope and faith impel him to come to God; then the mind is at once filled with uncertainty and doubt, and the soul is agitated and restless as the ocean. Compare Isa 57:20. Hope on the one hand, and the fear of not obtaining the favor which is desired on the other, keep the mind restless and discomposed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: let: Mat 21:22; Mar 11:22-24; Ti1 2:8; Heb 11:6
he: Gen 49:4; Eph 4:14; Heb 10:23, Heb 13:9; Pe2 2:17; Jde 1:12, Jde 1:13
Geneva 1599
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.
John Gill
1:6 But let him ask in faith,.... Not only in the faith of the divine Being that God is; but in the faith of the promises he has made; and in the faith of his power and faithfulness to perform them; and in the faith of this, that whatever is asked, according to the will of God, and is for his glory, and his people's good, shall be given.
Nothing wavering; about the thing asked for, whether it is right or no to ask for it; for that should be settled before it is asked for; nor about the power of God to do it; nor about his will, in things he has declared he will do; nor about his faithfulness to his promises; nor at all questioning but what is proper, suitable, and convenient, will be given in God's own time and way.
For he that wavereth is like a wave of the sea driven with the wind and tossed; he is troubled, restless, unquiet, and impatient; and he is fickle, inconstant, unstable, and unsettled; and is easily carried away with every wind of doctrine, temptation, and lust.
John Wesley
1:6 But let him ask in faith - A firm confidence in God. St. James also both begins and ends with faith, Jas 5:15; the hinderances of which he removes in the middle part of his epistle. He that doubteth is like a wave of the sea - Yea, such are all who have not asked and obtained wisdom. Driven with the wind - From without. And tossed - From within, by his own unstableness.
Robert Jamieson, A. R. Fausset and David Brown
1:6 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; Rom 4:20 ("staggered not . . . through unbelief," literally, as here, "wavered not"); Ti1 2:8.
like a wave of the sea-- Is 57:20; Eph 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].
1:71:7: մի՛ ակն կալցի մարդն այն առնուլ ինչ յԱստուծոյ.
7 Այդպիսի մարդը թող չակնկալի Աստծուց որեւէ բան ստանալ,
7 Այն մարդը թող չկարծէ թէ Տէրոջմէ բան մը պիտի առնէ.
մի՛ ակնկալցի մարդն այն առնուլ ինչ [1]յԱստուծոյ:

1:7: մի՛ ակն կալցի մարդն այն առնուլ ինչ յԱստուծոյ.
7 Այդպիսի մարդը թող չակնկալի Աստծուց որեւէ բան ստանալ,
7 Այն մարդը թող չկարծէ թէ Տէրոջմէ բան մը պիտի առնէ.
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1:77: Да не думает такой человек получить что-нибудь от Господа.
1:7  μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος ὅτι λήμψεταί τι παρὰ τοῦ κυρίου,
1:7. μὴ (lest) γὰρ (therefore) οἰέσθω ( it-should-suppose ,"ὁ (the-one) ἄνθρωπος (a-mankind) ἐκεῖνος (the-one-thither,"ὅτι (to-which-a-one) λήμψεταί ( it-shall-take ) τι (to-a-one) παρὰ (beside) τοῦ (of-the-one) κυρίου (of-Authority-belonged,"
1:7. non ergo aestimet homo ille quod accipiat aliquid a DominoTherefore let not that man think that he shall receive any thing of the Lord.
7. For let not that man think that he shall receive anything of the Lord;
1:7. then a man should not consider that he would receive anything from the Lord.
1:7. For let not that man think that he shall receive any thing of the Lord.
For let not that man think that he shall receive any thing of the Lord:

7: Да не думает такой человек получить что-нибудь от Господа.
1:7  μὴ γὰρ οἰέσθω ὁ ἄνθρωπος ἐκεῖνος ὅτι λήμψεταί τι παρὰ τοῦ κυρίου,
1:7. non ergo aestimet homo ille quod accipiat aliquid a Domino
Therefore let not that man think that he shall receive any thing of the Lord.
1:7. then a man should not consider that he would receive anything from the Lord.
1:7. For let not that man think that he shall receive any thing of the Lord.
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Adam Clarke: Commentary on the Bible - 1831
1:7: Let not that man think - The man whose mind is divided, who is not properly persuaded either of his own wants or God's sufficiency. Such persons may pray, but having no faith, they can get no answer.
Albert Barnes: Notes on the Bible - 1834
1:7: For let not that man think that he shall receive anything of the Lord - Compare Heb 11:6. A man can hope for favor from God only as he puts confidence in him. He sees the heart; and if he sees that there is no belief in his existence, or his perfections - no real trust in him - no reliance on his promises, his wisdom, his grace - it cannot be proper that he should grant an answer to our petitions. That will account sufficiently for the fact that there are so many prayers unanswered; that we so frequently go to the throne of grace, and are sent empty away. A man that goes to God in such a state of mind, should not expect to receive any favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: Jam 4:3; Pro 15:8, Pro 21:27; Isa 1:15, Isa 58:3, Isa 58:4
John Gill
1:7 For let not that man think,.... Imagine, conclude, or please himself with such thoughts,
that he shall receive anything from the Lord; wisdom, or anything else, he is seeking after; for wanting faith, he has nothing to receive with; faith is the grace, which receives the Lord Jesus Christ himself, and all grace from him; which receives a justifying righteousness, pardon of sin, adoption of children, and even the everlasting inheritance, at least, the right unto it; wherefore those who have not faith, as the wavering man, cannot receive any thing.
Robert Jamieson, A. R. Fausset and David Brown
1:7 For--resumed from "For" in Jas 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.
1:81:8: զի այր երկմիտ՝ առանց հաստատութե՛ան է յամենայն ճանապարհս իւր[2895]։ [2895] Ոմանք. Յամենայն ՚ի ճանապարհս։
8 քանի որ երկմիտ մարդը իր արած բոլոր քայլերում անհաստատ է:
8 Երկմիտ մարդը անհաստատ է իր բոլոր ճամբաներուն մէջ։
զի այր երկմիտ առանց հաստատութեան է յամենայն ճանապարհս իւր:

1:8: զի այր երկմիտ՝ առանց հաստատութե՛ան է յամենայն ճանապարհս իւր[2895]։
[2895] Ոմանք. Յամենայն ՚ի ճանապարհս։
8 քանի որ երկմիտ մարդը իր արած բոլոր քայլերում անհաստատ է:
8 Երկմիտ մարդը անհաստատ է իր բոլոր ճամբաներուն մէջ։
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1:88: Человек с двоящимися мыслями не тверд во всех путях своих.
1:8  ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ.
1:8. ἀνὴρ (a-man) δίψυχος, (double-breathed,"ἀκατάστατος (un-stood-down) ἐν (in) πάσαις ( unto-all ) ταῖς (unto-the-ones) ὁδοῖς (unto-ways) αὐτοῦ. (of-it)
1:8. vir duplex animo inconstans in omnibus viis suisA double minded man is inconstant in all his ways.
8. a doubleminded man, unstable in all his ways.
1:8. For a man who is of two minds is inconstant in all his ways.
1:8. A double minded man [is] unstable in all his ways.
A double minded man [is] unstable in all his ways:

8: Человек с двоящимися мыслями не тверд во всех путях своих.
1:8  ἀνὴρ δίψυχος, ἀκατάστατος ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ.
1:8. vir duplex animo inconstans in omnibus viis suis
A double minded man is inconstant in all his ways.
8. a doubleminded man, unstable in all his ways.
1:8. For a man who is of two minds is inconstant in all his ways.
1:8. A double minded man [is] unstable in all his ways.
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Adam Clarke: Commentary on the Bible - 1831
1:8: 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.
Albert Barnes: Notes on the Bible - 1834
1:8: A double minded man - The word here used, δίψυχος dipsuchos occurs only here and in Jam 4:8. It means, properly, one who has two souls; then one who is wavering or inconstant. It is applicable to a man who has no settled principles; who is controlled by passion; who is influenced by popular feeling; who is now inclined to one opinion or course of conduct, and now to another.
Is unstable in all his ways - That is, not merely in regard to prayer, the point particularly under discussion, but in respect to everything. From the instability which the wavering must evince in regard to prayer, the apostle takes occasion to make the general remark concerning such a man, that stability and firmness could be expected on no subject. The hesitancy which manifested on that one subject would extend to all; and we might expect to find such a man irresolute and undetermined in all things. This is always true. If we find a man who takes hold of the promises of God with firmness; who feels the deepest assurance when he prays that God will hear prayer; who always goes to him without hesitation in his perplexities and trials, never wavering, we shall find one who is firm in his principles, steady in his integrity, settled in his determinations, and steadfast in his plans of life - a man whose character we shall feel that we understand, and in whom we can confide. Such a man eminently was Luther; and the spirit which is thus evinced by taking firmly hold of the promises of God is the best kind of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Jam 4:8; Kg1 18:21; Kg2 17:33, Kg2 17:41; Isa 29:13; Hos 7:8-11, Hos 10:2; Mat 6:22, Mat 6:24; Pe2 2:14, Pe2 3:16
Geneva 1599
1:8 A double minded man [is] unstable in (g) all his ways.
(g) In all his thoughts and his deeds.
John Gill
1:8 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 Ps 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.
John Wesley
1:8 A doubleminded man - Who has, as it were, two souls; whose heart is not simply given up to God. Is unstable - Being without the true wisdom; perpetually disagrees both with himself and others, Jas 3:16.
Robert Jamieson, A. R. Fausset and David Brown
1:8 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, Jas 1:6) is a man double-minded, unstable," &c.; or better, BEZA'S. The words in this Jas 1:8 are in apposition with "that man," Jas 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 Jas 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 (Mt 6:22).
1:91:9: Պարծեսցի՛ եղբայր խոնարհ ՚ի բարձրութիւն իւր,
9 Աղքատ եղբայրը թող պարծենայ, երբ Աստուած բարձրացնում է իրեն,
9 Խոնարհ եղբայրը իր բարձրութեանը վրայ թող պարծենայ
Պարծեսցի եղբայր խոնարհ ի բարձրութիւն իւր:

1:9: Պարծեսցի՛ եղբայր խոնարհ ՚ի բարձրութիւն իւր,
9 Աղքատ եղբայրը թող պարծենայ, երբ Աստուած բարձրացնում է իրեն,
9 Խոնարհ եղբայրը իր բարձրութեանը վրայ թող պարծենայ
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1:99: Да хвалится брат униженный высотою своею,
1:9  καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῶ ὕψει αὐτοῦ,
1:9. Καυχάσθω ( It-should-boast-unto ) δὲ (moreover,"[ὁ] "[the-one]"ἀδελφὸς (brethrened) ὁ (the-one) ταπεινὸς (lowed,"ἐν (in) τῷ (unto-the-one) ὕψει (unto-an-overance) αὐτοῦ, (of-it,"
1:9. glorietur autem frater humilis in exaltatione suaBut let the brother of low condition glory in his exaltation:
9. But let the brother of low degree glory in his high estate:
1:9. Now a humble brother should glory in his exaltation,
1:9. Let the brother of low degree rejoice in that he is exalted:
Let the brother of low degree rejoice in that he is exalted:

9: Да хвалится брат униженный высотою своею,
1:9  καυχάσθω δὲ ὁ ἀδελφὸς ὁ ταπεινὸς ἐν τῶ ὕψει αὐτοῦ,
1:9. glorietur autem frater humilis in exaltatione sua
But let the brother of low condition glory in his exaltation:
1:9. Now a humble brother should glory in his exaltation,
1:9. Let the brother of low degree rejoice in that he is exalted:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Истинная мудрость, необходимая человеку для правильного понимания значения искушений в деле нравственного совершенствования и подаваемая человеку Богом, как плод истинной молитвы, научает человека иначе оценивать разные предметы и явления жизни, чем как оценивает их обыкновенная человеческая мудрость. Так, два противоположные явления общественной жизни - бедность и богатство, неправильное употребление которых всегда может вводить человека в искушения, иначе оценивается мирскою мудростью, и совершенно иначе мудростью духовною, евангельскою. Первая признает бедность великим злом, а богатство - бесспорным благом. Напротив, истинная мудрость от Бога благо или зло видит не в бедности или богатстве самих по себе, но в таком или ином отношении христианина к бедности или богатству. Бедного, но терпящего свою бедность по закону Христову, истинная мудрость научает высотою своего христианского звания, остающегося в силе и при полном внешнем унижении, а богатого, но желающего по-христиански пользоваться богатством, она научает хвалиться унижением, смирением своим, именно - вольною нищетою - в случае исполнения богатым Христовой заповеди о продаже имения и раздаче нищим (Мф 19:21) или, по крайней мере, должным отношением к скоропреходящему богатству и богоугодным его употреблением. Необходимость для богачей такого именно отношения к богатству апостол доказывает сравнением богатства со скоро гибнущими травами и цветами под действиями палящего солнца со зноем (ст. 11). Под словом kauswn, переданным в слав. -русск. переводе словом "зной", по ветхозаветно-библейскому употреблению, следует разуметь собственно могучий восточный ветер, евр. Pyax-кодим или просто кодим (см. Быт 4, 6, 23, 27; Исх 10, 13, 14, 21; Иер 18, 17; Иез 17, 10, 19, 12; Пс 77, 26), иначе называемый "самум". Ветер этот в пророческой речи помимо собственного значения, имеет и значение образа губительного действия гнева Божия (напр., Ос 13:15).
Adam Clarke: Commentary on the Bible - 1831
1:9: Let the brother of low degree - The poor, destitute Christian may glory in the cross of Christ, and the blessed hope laid up for him in heaven; for, being a child of God, he is an heir of God, and a joint heir with Christ.
Albert Barnes: Notes on the Bible - 1834
1:9: Let the brother of low degree - This verse seems to introduce a new topic, which has no other connection with what precedes than that the apostle is discussing the general subject of trials. Compare Jam 1:2. Turning from the consideration of trials in general, he passes to the consideration of a particular kind of trials, that which results from a change of circumstances in life, from poverty to affluence, and from affluence to poverty. The idea which seems to have been in the mind of the apostle is, that there is a great and important trial of faith in any Rev_erse of circumstances; a trial in being elevated from poverty to riches, or in being depressed from a state of affluence to want. WheRev_er change occurs in the external circumstances of life, there a man's religion is put to the test, and there he should feel that God is trying the reality of his faith. The phrase "of low degree" (ταπεινὸς tapeinos) means one in humble circumstances; one of lowly rank or employment; one in a condition of dependence or poverty. It stands here particularly opposed to one who is rich; and the apostle doubtless had his eye, in the use of this word, on those who had been poor.
Rejoice - Margin, "glory." Not because, being made rich, he has the means of sensual gratification and indulgence; not because he will now be regarded as a rich man, and will feel that he is above want; not even because he will have the means of doing good to others. Neither of these was the idea in the mind of the apostle; but it was, that the poor man that is made rich should rejoice because his faith and the reality of his religion are now tried; because a test is furnished which will show, in the new circumstances in which he is placed, whether his piety is genuine. In fact, there is almost no trial of religion which is more certain and decisive than that furnished by a sudden transition from poverty to affluence from adversity to prosperity, from sickness to health. There is much religion in the world that will bear the ills of poverty, sickness, and persecution, or that will bear the temptations arising from prosperity, and even affluence, which will not bear the transition from one to the other; as there is many a human frame that could become accustomed to bear either the steady heat of the equator, or the intense cold of the north, that could not bear a rapid transition from the one to the other. See this thought illustrated in the notes at Phi 4:12.
In that he is exalted - A good man might rejoice in such a transition, because it would furnish him the means of being more extensively useful; most persons would rejoice because such a condition is that for which men commonly aim, and because it would furnish them the means of display, of sensual gratification, or of ease; but neither of these is the idea of the apostle. The thing in which we are to rejoice in the transitions of life is, that a test is furnished of our piety; that a trial is applied to it which enables us to determine whether it is genuine. The most important thing conceivable for us is to know whether we are true Christians, and we should rejoice in everything that will enable us to settle this point.
(Yet it seems not at all likely that an Apostle would exhort a poor man to rejoice in his exaltation to wealth. An exhortation to fear and trembling appears more suitable. Wealth brings along with it so many dangerous temptations, that a man must have greater confidence in his faith and stability than he ought to have, who can rejoice in its acquisition, simply as furnishing occasion to try him: the same may be said of poverty, or of the transition front riches to poverty. The spirit of Agar is more suitable to the humility of piety, "Give me neither poverty nor riches; feed me with food convenient for me, lest I be full and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain, "Pro 30:8-9. Besides, there is no necessity for resorting to this interpretation. The words will, without any straining, bear another sense, which is both excellent in itself, and suitable in its connection. The poor man, or man in humble life, may well rejoice "in that he is exalted" to the dignity of a child of God, and heir of glory.
If he be depressed with his humble rank in this life, let him but think of his spiritual elevation, of his relation to God and Christ, and he shall have an antidote for his dejection. What is the world's dignity in comparison of his! The rich man, or the man of rank, on the other hand, has reason to rejoice "in that he is made low" through the possession of a meek and humble spirit which his affluence illustrates, but neither destroys nor impairs. It would be matter of grief were he otherwise minded; since all his adventitious splendor is as evanescent as the flower which, forming for a time the crown of the green stalk on which it hangs, perishes before it. This falls admirably in with the design of the Apostle, which was to fortify Christians against trial. Every condition in life had its own trials. The two great conditions of poverty and wealth had theirs; but Christianity guards against the danger, both of the one state and of the other. It elevates the poor under his depression, and humbles the rich in his elevation, and bids both rejoice in its power to shield and bless them. The passage in this view is conceived in the same spirit with one of Paul, in which he beautifully balances the respective conditions of slaves and freemen, by honoring the former with the appellation of the Lord's freemen, and imposing on the latter that of Christ's servants, Co1 7:22.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: the brother: Jam 2:5, Jam 2:6; Deu 15:7, Deu 15:9, Deu 15:11; Psa 62:9; Pro 17:5, Pro 19:1; Luk 1:52
rejoice: or, glory, Jer 9:23, Jer 9:24; Rom 5:2, Rom 5:3; Phi 3:3 *Gr.
in: Jam 2:5; Sa1 2:8; Psa 113:7, Psa 113:8; Luk 9:48, Luk 10:20; Rom 8:17; Co2 6:10; Phi 3:14; Pe1 2:9; Jo1 3:1-3; Rev 2:9, Rev 5:9, Rev 5:10, Rev 7:9, Rev 7:10
Geneva 1599
1:9 (7) 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.
John Gill
1:9 Let the brother of low degree,.... By "the brother" is meant, not one in a natural, but in a spiritual relation; one of Christ's brethren, and who is of that family that is named of him; of the household of faith, and is in church communion: and whereas he is said to be of "low degree", or "humble", this regards not the affection of his mind, or his conduct and deportment, he being meek and lowly, and clothed with humility, as every brother is, or ought to be; but his outward state and condition, being, as to the things of this world, poor, and mean in his outward circumstances, and so humbled and afflicted. This appears from the rich man, who, in the next verse, is opposed unto him, and distinguished from him; see Ps 62:9 such an one is advised to
rejoice in that he is exalted; or to "glory in his exaltation"; in that high estate, to which he is advanced; for a person may be very low and mean, as to his worldly circumstances, and yet be very high, and greatly exalted in a spiritual sense: and this height of honour and grandeur, of which he may boast and glory, amidst his outward poverty, lies in his high birth and descent, being born from above, and of God, and belonging to his family; in being an adopted Son of God, and so an heir of God, and a joint-heir with Christ, and of the heavenly inheritance and kingdom; in the present riches of grace he is possessed of, as justifying, pardoning, and sanctifying grace; and in the high titles he bears, as besides the new name, the name better than that of sons and daughters of the greatest potentate, even that of a Son of the Lord God Almighty, his being a King, and a priest unto God, and for whom a kingdom, crown, and throne are prepared; and also in the company he daily keeps, and is admitted to, as of God, and Christ, and the holy angels: and this height of honour have all the saints, be they ever so poor in this world, who can vie with the greatest of princes for sublimity and grandeur.
John Wesley
1:9 Let the brother - St James does not give this appellation to the rich. Of low degree - Poor and tempted. Rejoice - The most effectual remedy against doublemindedness. In that he is exalted - To be a child of God, and an heir of glory.
Robert Jamieson, A. R. Fausset and David Brown
1:9 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 Jas 1:2) "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 (Jas 1:12), 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 (Jas 2:1; Jas 5:13). The "low," rather than the "rich," is here called "the brother" [BENGEL].
1:101:10: եւ որ մեծատունն իցէ ՚ի խոնարհութի՛ւն իւր. քանզի իբրեւ զծաղիկ խոտոյ անցանիցէ[2896]։ [2896] Բազումք. Խոտոյ անցցէ։
10 իսկ հարուստը թող պարծենայ, երբ Աստուած խոնարհեցնում է իրեն, քանի որ հարստութիւնը պիտի անցնի ինչպէս խոտածաղիկը.
10 Եւ ան որ հարուստ է՝ իր խոնարհութեանը վրայ, վասն զի անիկա խոտի ծաղկին պէս պիտի անցնի.
եւ որ մեծատունն իցէ` ի խոնարհութիւն իւր. քանզի իբրեւ զծաղիկ խոտոյ անցցէ:

1:10: եւ որ մեծատունն իցէ ՚ի խոնարհութի՛ւն իւր. քանզի իբրեւ զծաղիկ խոտոյ անցանիցէ[2896]։
[2896] Բազումք. Խոտոյ անցցէ։
10 իսկ հարուստը թող պարծենայ, երբ Աստուած խոնարհեցնում է իրեն, քանի որ հարստութիւնը պիտի անցնի ինչպէս խոտածաղիկը.
10 Եւ ան որ հարուստ է՝ իր խոնարհութեանը վրայ, վասն զի անիկա խոտի ծաղկին պէս պիտի անցնի.
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: а богатый--унижением своим, потому что он прейдет, как цвет на траве.
1:10  ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ, ὅτι ὡς ἄνθος χόρτου παρελεύσεται.
1:10. ὁ (the-one) δὲ (moreover) πλούσιος (wealth-belonged) ἐν (in) τῇ (unto-the-one) ταπεινώσει (unto-an-en-lowing) αὐτοῦ, (of-it,"ὅτι (to-which-a-one) ὡς (as) ἄνθος ( a-flower ) χόρτου ( of-a-victualage ) παρελεύσεται . ( it-shall-come-beside )
1:10. dives autem in humilitate sua quoniam sicut flos faeni transibitAnd the rich, in his being low: because as the flower of the grass shall he pass away.
10. and the rich, in that he is made low: because as the flower of the grass he shall pass away.
1:10. and a rich one, in his humiliation, for he will pass away like the flower of the grass.
1:10. But the rich, in that he is made low: because as the flower of the grass he shall pass away.
But the rich, in that he is made low: because as the flower of the grass he shall pass away:

10: а богатый--унижением своим, потому что он прейдет, как цвет на траве.
1:10  ὁ δὲ πλούσιος ἐν τῇ ταπεινώσει αὐτοῦ, ὅτι ὡς ἄνθος χόρτου παρελεύσεται.
1:10. dives autem in humilitate sua quoniam sicut flos faeni transibit
And the rich, in his being low: because as the flower of the grass shall he pass away.
1:10. and a rich one, in his humiliation, for he will pass away like the flower of the grass.
1:10. But the rich, in that he is made low: because as the flower of the grass he shall pass away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:10: But the rich, in that he is made low - Εν τῃ ταπεινωσει· In his humiliation - in his being brought to the foot of the cross to receive, as a poor and miserable sinner, redemption through the blood of the cross: and especially let him rejoice in this, because all outward glory is only as the flower of the field, and, like that, will wither and perish.
Albert Barnes: Notes on the Bible - 1834
1:10: But the rich, in that he is made low - That is, because his property is taken away, and he is made poor. Such a transition is often the source of the deepest sorrow; but the apostle says that even in that a Christian may find occasion for thanksgiving. The reasons for rejoicing in this manner, which the apostle seems to have had in view, were these:
(1) because it furnished a test of the reality of religion, by showing that it is adapted to sustain the soul in this great trial; that it can not only bear prosperity, but that it can bear the rapid transition from that state to one of poverty; and,
(2) because it would furnish to the mind an impressive and salutary illustration of the fact that all earthly glory is soon to fade away.
I may remark here, that the transition from affluence to poverty is often borne by Christians with the manifestation of a most lovely spirit, and with an entire freedom from murmuring and complaining. Indeed, there are more Christians who could safely bear a transition from affluence to poverty, from prosperity to adversity, than there are who could bear a sudden transition from poverty to affluence. Some of the loveliest exhibitions of piety which I have ever witnessed have been in such transitions; nor have I seen occasion anywhere to love religion more than in the ease, and grace, and cheerfulness, with which it has enabled those accustomed long to more elevated walks, to descend to the comparatively humble lot where God places them. New grace is imparted for this new form of trial, and new traits of Christian character are developed in these rapid transitions, as some of the most beautiful exhibitions of the laws of matter are brought out in the rapid transitions in the laboratory of the chemist.
Because as the flower of the grass he shall pass away - That is, since it is a fact that he will thus pass away, he should rejoice that he is reminded of it. He should, therefore, esteem it a favor that this lesson is brought impressively before his mind. To learn this effectually, though by the loss of property, is of more value to him than all his wealth would be if he were forgetful of it. The comparison of worldly splendor with the fading flower of the field, is one that is common in Scripture. It is probable that James had his eye on the passage in Isa 40:6-8. See the notes at that passage. Compare the notes at Pe1 1:24-25. See also Psa 103:15; Mat 6:28-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: in: Isa 57:15, Isa 66:2; Mat 5:3; Phi 3:8; Ti1 6:17
because: Jam 4:14; Job 14:2; Psa 37:2, Psa 37:35, Psa 37:36, Psa 90:5, Psa 90:6, Psa 102:11, Psa 103:15; Isa 40:6; Mat 6:30; Co1 7:31; Pe1 1:24; Jo1 2:17
Geneva 1599
1:10 (8) 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.
John Gill
1:10 But the rich, in that he is made low,.... That is, the rich brother; for there were rich men in the churches in those times, and which James often takes notice of in this epistle. Such an one should rejoice or glory in his lowness, or low estate; in the consideration of the low estate, out of which he was raised, by the good providence of God, and was not owing to any merit of his; and in the low estate into which he may be at present reduced, through the violence of persecution being stripped of all his riches for Christ's sake, of which he might make his boast, and count it his greatest glory; or in that low estate he may quickly expect he shall be brought into, either in the above manner, or by some calamity or another, and at least by death, which will put him upon a level with others: or this may have respect to the temper of his mind, which he has, through the grace of God, and the station he is in, in the church of God, being a brother, and no more than a brother, and upon an equal foot with the meanest member in it; and which yet is matter of rejoicing, that he is one, and that he is so blessed with the grace of humility, as not to lift up himself above others, not to mind high things, but to condescend to men of low estate; and such a deportment the apostle exhorts rich saints unto, from the consideration of the instability and inconstancy of worldly riches.
Because, as the flower of the grass he shall pass away; shortly, and suddenly; either he himself by death, or his riches at death, or before, and therefore are not to be gloried in; nor should the possessors of them be proud and haughty and elate themselves with them, but should behave humbly and modestly to their fellow creatures and Christians, as knowing that in a short time they will all be upon a par, or in an equal state; See Job 14:2. The metaphor here used is enlarged upon in the following verse, for the further illustration of the fickleness, perishing, and transitory nature of earthly enjoyments.
John Wesley
1:10 But the rich, in that he is made low - Is humbled by a deep sense of his true condition. Because as the flower - Beautiful, but transient. He shall pass away - Into eternity.
Robert Jamieson, A. R. Fausset and David Brown
1:10 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" (1Jn 2:17). 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, Phil 3:19), just as the low is told to rejoice in what is really his exaltation (his lowly state).
1:111:11: Զի ծագեաց արեւ հանդերձ խորշակաւ՝ եւ ցամաքեցո՛յց զխոտն, եւ թօթափեցաւ ծաղիկն նորա, եւ կորեա՛ւ վայելչութիւն երեսաց նորա. նո՛յնպէս եւ մեծատունն հանդերձ շահիւքն իւրովք թարշամեսցի[2897]։ [2897] Օրինակ մի. Վայելչութիւն գեղոյ նորա։
11 որովհետեւ արեւը ծագեց՝ խորշակով հանդերձ եւ չորացրեց խոտը, նրա ծաղիկն ընկաւ, ու նրա վայելուչ տեսքը կորաւ. նոյնպէս եւ հարուստը պիտի թառամի՝ իր շահերով հանդերձ[19]:[19] Յունարէնն ունի... իր ընթացքի մէջ:
11 Քանզի արեւը սաստիկ տաքութիւնով մը կը ծագի ու կը ցամքեցնէ խոտը եւ անոր ծաղիկը կը թափի ու անոր երեւոյթին գեղեցկութիւնն ալ կը կորսուի. նոյնպէս ալ հարուստը իր ճամբաներուն մէջ պիտի թառամի։
զի ծագեաց արեւ հանդերձ խորշակաւ եւ ցամաքեցոյց զխոտն, եւ թօթափեցաւ ծաղիկն նորա, եւ կորեաւ վայելչութիւն երեսաց նորա. նոյնպէս եւ մեծատունն [2]հանդերձ շահիւքն իւրովք`` թարշամեսցի:

1:11: Զի ծագեաց արեւ հանդերձ խորշակաւ՝ եւ ցամաքեցո՛յց զխոտն, եւ թօթափեցաւ ծաղիկն նորա, եւ կորեա՛ւ վայելչութիւն երեսաց նորա. նո՛յնպէս եւ մեծատունն հանդերձ շահիւքն իւրովք թարշամեսցի[2897]։
[2897] Օրինակ մի. Վայելչութիւն գեղոյ նորա։
11 որովհետեւ արեւը ծագեց՝ խորշակով հանդերձ եւ չորացրեց խոտը, նրա ծաղիկն ընկաւ, ու նրա վայելուչ տեսքը կորաւ. նոյնպէս եւ հարուստը պիտի թառամի՝ իր շահերով հանդերձ[19]:
[19] Յունարէնն ունի... իր ընթացքի մէջ:
11 Քանզի արեւը սաստիկ տաքութիւնով մը կը ծագի ու կը ցամքեցնէ խոտը եւ անոր ծաղիկը կը թափի ու անոր երեւոյթին գեղեցկութիւնն ալ կը կորսուի. նոյնպէս ալ հարուստը իր ճամբաներուն մէջ պիտի թառամի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: Восходит солнце, [настает] зной, и зноем иссушает траву, цвет ее опадает, исчезает красота вида ее; так увядает и богатый в путях своих.
1:11  ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῶ καύσωνι καὶ ἐξήρανεν τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο· οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται.
1:11. ἀνέτειλεν (It-finished-up) γὰρ (therefore,"ὁ (the-one) ἥλιος (a-sun,"σὺν (together) τῷ (unto-the-one) καύσωνι (unto-an-en-burning,"καὶ (and) ἐξήρανεν ( it-dried ) τὸν ( to-the-one ) χόρτον , ( to-a-victualage ," καὶ ( and ) τὸ ( the-one ) ἄνθος ( a-flower ) αὐτοῦ (of-it) ἐξέπεσεν ( it-had-fallen-out ) καὶ (and) ἡ (the-one) εὐπρέπεια (a-goodly-benefitting-of) τοῦ (of-the-one) προσώπου (of-looked-toward) αὐτοῦ (of-it) ἀπώλετο : ( it-had-destructed-off ) οὕτως (Unto-the-one-this) καὶ (and) ὁ (the-one) πλούσιος (wealth-belonged) ἐν (in) ταῖς (unto-the-ones) πορείαις (unto-traversings-of) αὐτοῦ (of-it) μαρανθήσεται. (it-shall-be-extinguished)
1:11. exortus est enim sol cum ardore et arefecit faenum et flos eius decidit et decor vultus eius deperiit ita et dives in itineribus suis marcescetFor the sun rose with a burning heat and parched the grass: and the flower thereof fell off, and the beauty of the shape thereof perished. So also shall the rich man fade away in his ways.
11. For the sun ariseth with the scorching wind, and 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 goings.
1:11. For the sun has risen with a scorching heat, and has dried the grass, and its flower has fallen off, and the appearance of its beauty has perished. So also will the rich one wither away, according to his paths.
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 ways.
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 ways:

11: Восходит солнце, [настает] зной, и зноем иссушает траву, цвет ее опадает, исчезает красота вида ее; так увядает и богатый в путях своих.
1:11  ἀνέτειλεν γὰρ ὁ ἥλιος σὺν τῶ καύσωνι καὶ ἐξήρανεν τὸν χόρτον, καὶ τὸ ἄνθος αὐτοῦ ἐξέπεσεν καὶ ἡ εὐπρέπεια τοῦ προσώπου αὐτοῦ ἀπώλετο· οὕτως καὶ ὁ πλούσιος ἐν ταῖς πορείαις αὐτοῦ μαρανθήσεται.
1:11. exortus est enim sol cum ardore et arefecit faenum et flos eius decidit et decor vultus eius deperiit ita et dives in itineribus suis marcescet
For the sun rose with a burning heat and parched the grass: and the flower thereof fell off, and the beauty of the shape thereof perished. So also shall the rich man fade away in his ways.
1:11. For the sun has risen with a scorching heat, and has dried the grass, and its flower has fallen off, and the appearance of its beauty has perished. So also will the rich one wither away, according to his paths.
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 ways.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: For the sun is no sooner risen - We need not pursue this metaphor, as St. James' meaning is sufficiently clear: All human things are transitory; rise and fall, or increase and decay, belong to all the productions of the earth, and to all its inhabitants. This is unavoidable, for in many cases the very cause of their growth becomes the cause of their decay and destruction. The sun by its genial heat nourishes and supports all plants and animals; but when it arises with a burning heat, the atmosphere not being tempered with a sufficiency of moist vapours, the juices are exhaled from the plants; the earth, for lack of moisture, cannot afford a sufficient supply; vegetation becomes checked; and the plants soon wither and die. Earthly possessions are subject to similar mutations. God gives and resumes them at his pleasure, and for reasons which he seldom explains to man. He shows them to be uncertain, that they may never become an object of confidence to his followers, and that they may put their whole trust in God. If for righteousness' sake any of those who were in affluence suffer loss, or spoiling of their goods, they should consider that, while they have gained that of infinite worth, they have lost what is but of little value, and which in the nature of things they must soon part with, though they should suffer nothing on account of religion.
Albert Barnes: Notes on the Bible - 1834
1:11: For the sun is no sooner risen with a burning heat - Isaiah Isa 40:7 employs the word "wind," referring to a burning wind that dries up the flowers. It is probable that the apostle also refers not so much to the sun itself, as to the hot and fiery wind called the simoom, which often rises with the sun, and which consumes the green herbage of the fields. So Rosenmuller and Bloomfield interpret it.
It withereth the grass - Isa 40:7. It withereth the stalk, or that which, when dried, produces hay or fodder - the word here used being commonly employed in the latter sense. The meaning is, that the effect of the hot wind is to wither the stalk or spire which supports the flower, and when that is dried up, the flower itself falls. This idea will give increased beauty and appropriateness to the figure - that man himself is blasted and withered, and then that all the external splendor which encircled him falls to the ground, like a flower whose support is gone.
And the grace of the fashion of it perisheth - Its beauty disappears.
So shall the rich man fade away in his ways - That is, his splendor, and all on which he prideth himself, shall vanish. The phrase "in his ways," according to Rosenmuller, refers to his counsels, his plans, his purposes; and the meaning is, that the rich man, with all by which he is known, shall vanish. A man's "ways," that is, his mode of life, or those things by which he appears before the world, may have somewhat the same relation to him which the flower has to the stalk on which it grows, and by which it is sustained. The idea of James seems to be, that as it was indisputable that the rich man must soon disappear, with all that he had of pomp and splendor in the view of the world, it was well for him to be reminded of it by every change of condition; and that he should therefore rejoice in the providential dispensation by which his property would be taken away, and by which the reality of his religion would be tested. We should rejoice in anything by which it can be shown whether we are prepared for heaven or not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: risen: Isa 49:10; Jon 4:7, Jon 4:8; Mat 13:6; Mar 4:6
so: Jam 5:1-7; Job 21:24-30; Psa 37:35, Psa 37:36, Psa 49:6-14, Psa 73:18-20; Ecc 5:15; Isa 28:1, Isa 28:4, Isa 40:7, Isa 40:8; Luk 12:16-21, Luk 16:19-25; Co1 7:31; Pe1 1:4, Pe1 5:4
Geneva 1599
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.
John Gill
1:11 For the sun is no sooner risen with a burning heat,.... As it is about the middle of the day, when it shines in its full strength, and its heat is very great and scorching, especially in the summer season, and in hot climates:
but it withereth the grass; strikes it with heat, causes it to shrivel, and dries it up;
and the flower thereof falleth; drops off from it to the ground:
and the grace of the fashion of it perisheth; its form and colour, its glory and beauty, which were pleasant to the eye, are lost, and no more to be recovered. This shows, that earthly riches, like the flower of the field, have an outward show and glory in them, which attract the mind, and fix an attention to them for a while; they are gay and glittering, and look lovely, are pleasant to behold, and desirable to enjoy; but when the sun of persecution, or any other outward calamity arises, they are quickly destroyed, and are no more.
So also shall the rich man fade away in his ways; riches are uncertain things now, they often make themselves wings and flee away; they are things that are not, that are not solid and substantial they are a vain show; they sometimes fade away in a man's lifetime, before he dies; and he fades away, and comes to decay, amidst all the ways and means, designs and schemes, he forms and pursues, and all the actions and business he does; and if not, when he fades away, and dies amidst all his riches, his glory does not descend after him, but falls off from him, as the flower of the field before the heat of the sun.
John Wesley
1:11 For the sun arose and withered the grass - There is an unspeakable beauty and elegance, both in the comparison itself, and in the very manner of expressing it, intimating both the certainty and the suddenness of the event. So shall the rich fade away in his ways - In the midst of his various pleasures and employments.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Taken from Is 40:6-8.
heat--rather, "the hot wind" from the (east or) south, which scorches vegetation (Lk 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 (Jon 4:8) [MIDDLETON, The Doctrine of the Greek Article]. Mt 20:12 uses the Greek word for "heat." Is 40:7, "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, Jas 1:8.
1:121:12: Երանեա՛լ է այր որ համբերիցէ փորձանաց. զի եթէ ընտիր եւս գտանիցի, առցէ զպսակն կենաց՝ զոր խոստացաւ սիրելեաց իւրոց Տէր[2898]։ աե [2898] Ոմանք. Որ համբերէ փորձութեանց. զի թէ ընտիր եւս գտցի։ ՚Ի բազումս պակասի. Իւրոց Տէր։
12 Երանելի է այն մարդը, որ համբերում է փորձութեան. որովհետեւ, եթէ փորձութեան մէջ հաստատ լինի, կը ստանայ կեանքի պսակը, որը Տէրը խոստացաւ իրեն սիրողներին:
12 Երանելի է այն մարդը, որ փորձութեան կը համբերէ։ Վասն զի եթէ փորձուելով ընտիր գտնուի, կենաց պսակը պիտի առնէ, որ Տէրը զինք սիրողներուն խոստացաւ։
Երանեալ է այր որ համբերիցէ փորձանաց. զի եթէ ընտիր եւս գտանիցի, առցէ զպսակն կենաց` զոր խոստացաւ սիրելեաց իւրոց [3]Տէր:

1:12: Երանեա՛լ է այր որ համբերիցէ փորձանաց. զի եթէ ընտիր եւս գտանիցի, առցէ զպսակն կենաց՝ զոր խոստացաւ սիրելեաց իւրոց Տէր[2898]։ աե
[2898] Ոմանք. Որ համբերէ փորձութեանց. զի թէ ընտիր եւս գտցի։ ՚Ի բազումս պակասի. Իւրոց Տէր։
12 Երանելի է այն մարդը, որ համբերում է փորձութեան. որովհետեւ, եթէ փորձութեան մէջ հաստատ լինի, կը ստանայ կեանքի պսակը, որը Տէրը խոստացաւ իրեն սիրողներին:
12 Երանելի է այն մարդը, որ փորձութեան կը համբերէ։ Վասն զի եթէ փորձուելով ընտիր գտնուի, կենաց պսակը պիտի առնէ, որ Տէրը զինք սիրողներուն խոստացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Блажен человек, который переносит искушение, потому что, быв испытан, он получит венец жизни, который обещал Господь любящим Его.
1:12  μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.
1:12. Μακάριος ( Bless-belonged ) ἀνὴρ (a-man) ὃς ( which ) ὑπομένει ( it-stayeth-under ) πειρασμόν, (to-a-piercing-of,"ὅτι (to-which-a-one) δόκιμος (assessed) γενόμενος ( having-had-became ) λήμψεται ( it-shall-take ) τὸν (to-the-one) στέφανον (to-a-wreath) τῆς (of-the-one) ζωῆς, (of-a-lifing,"ὃν (to-which) ἐπηγγείλατο ( it-messaged-upon ) τοῖς (unto-the-ones) ἀγαπῶσιν ( unto-excessing-off-unto ) αὐτόν. (to-it)
1:12. beatus vir qui suffert temptationem quia cum probatus fuerit accipiet coronam vitae quam repromisit Deus diligentibus seBlessed is the man that endureth temptation: for, when he hath been proved, he shall receive the crown of life which God hath promised to them that love him.
12. Blessed is the man that endureth temptation: for when he hath been approved, he shall receive the crown of life, which promised to them that love him.
1:12. Blessed is the man who suffers temptation. For when he has been proven, he shall receive the crown of life which God has promised to those who love him.
1:12. Blessed [is] the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
Blessed [is] the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him:

12: Блажен человек, который переносит искушение, потому что, быв испытан, он получит венец жизни, который обещал Господь любящим Его.
1:12  μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.
1:12. beatus vir qui suffert temptationem quia cum probatus fuerit accipiet coronam vitae quam repromisit Deus diligentibus se
Blessed is the man that endureth temptation: for, when he hath been proved, he shall receive the crown of life which God hath promised to them that love him.
1:12. Blessed is the man who suffers temptation. For when he has been proven, he shall receive the crown of life which God has promised to those who love him.
1:12. Blessed [is] the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Объединяя ранее (со ст. 2) сказанное об искушениях или испытаниях, постигающих людей, апостол показывает теперь конечный результат терпеливого перенесения разных жизненных испытаний, именно: блаженство - прошедши чрез горнило испытаний (ст. 2) и очистившись в нем нравственно, как золото очищается через огонь, человек-христианин имеет твердую надежду быть увенчанным венцом истинной жизни в соединении с Богом навеки. Любовь к Богу и Христу, выражающаяся в терпеливом, перенесении христианином разных испытаний, сделает их достойными принять эту высокую награду, по неложному обетованию Спасителя (Мф 5:10-11) "Апостол, говорит св. И. Златоуст, довольно увещевал переносить искушения с радостью, дабы дело стояло твердо, а терпение было совершенное; то и другое происходит само собою и делается не без цели. Апостол старается убедить - исполнять вышесказанное посредством другого увещания, когда говорит, что терпящий искушение блажен по обетованию. Ибо таковой, ведя борьбу по образу борцов, будет мужем испытанным, искушенным по всяческим. Посему-то ему, после того как он пережил печали, дается венец жизни, уготованной от Бога любящим Его".
Adam Clarke: Commentary on the Bible - 1831
1:12: Blessed is the man that endureth temptation - This is a mere Jewish sentiment, and on it the Jews speak some excellent things. In Shemoth Rabba, sec. 31, fol. 129, and in Rab. Tanchum, fol. 29, 4, we have these words: "Blessed is the man שהיה עומד בנסיונו shehayah omed benisyono who stands in his temptation; for there is no man whom God does not try. He tries the rich, to see if they will open their hands to the poor. He tries the poor, to see if they will receive affliction and not murmur. If, therefore, the rich stand in his temptation, and give alms to the poor, he shall enjoy his riches in this world, and his horn shall be exalted in the world to come, and the holy blessed God shall deliver him from the punishment of hell. If the poor stand in his temptation, and do not repine, (kick back), he shall have double in the world to come." This is exactly the sentiment of James. Every man is in this life in a state of temptation or trial, and in this state he is a candidate for another and a better world; he that stands in his trial shall receive the crown of life, which the Lord hath promised to them that love him. It is only love to God that can enable a man to endure the trials of life. Love feels no loads; all practicable things are possible to him who loveth.
There may be an allusion here to the contests in the Grecian games. He is crowned who conquers; and none else.
Albert Barnes: Notes on the Bible - 1834
1:12: Blessed is the man that endureth temptation - The apostle seems here to use the word "temptation" in the most general sense, as denoting anything that will try the reality of religion, whether affliction, or persecution, or a direct inducement to sin placed before the mind. The word temptation appears in this chapter to be used in two senses; and the question may arise, why the apostle so employs it. Compare Jam 1:2, Jam 1:13. But, in fact, the word "temptation" is in itself of so general a character as to cover the whole usage, and to justify the manner in which it is employed. It denotes anything that will try or test the reality of our religion; and it may be applied, therefore, either to afflictions or to direct solicitations to sin - the latter being the sense in which it is now commonly employed. In another respect, also, essentially the same idea enters into both the ways in which the word is employed.
Affliction, persecution, sickness, etc., may be regarded as, in a certain sense, temptations to sin; that is, the question comes before us whether we will adhere to the religion on account of which we are persecuted, or apostatize from it, and escape these sufferings; whether in sickness and losses we will be patient and submissive to that God who lays his hand upon us, or Rev_olt and murmur. In each and every case, whether by affliction, or by direct allurements to do wrong, the question comes before the mind whether we have religion enough to keep us, or whether we will yield to murmuring, to rebellion, and to sin. In these respects, in a general sense, all forms of trial may be regarded as temptation. Yet in the following verse Jam 1:13 the apostle would guard this from abuse. So far as the form of trial involved an allurement or inducement to sin, he says that no man should regard it as from God. That cannot be his design. The trial is what he aims at, not the sin. In the verse before us he says, that whatever may be the form of the trial, a Christian should rejoice in it, for it will furnish an evidence that he is a child of God.
For when he is tried - In any way - if he bears the trial.
He shall receive the crown of life - See the notes at Ti2 4:8. It is possible that James had that passage in his eye Compare the Introduction, 5.
Which the Lord hath promised - The sacred writers often speak of such a crown as promised, or as in reserve for the children of God. Ti2 4:8; Pe1 5:4; Rev 2:10; Rev 3:11; Rev 4:4.
Them that love him - A common expression to denote those who are truly pious, or who are his friends. It is sufficiently distinctive to characterize them, for the great mass of men do not love God. Compare Rom 1:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: the man: Jam 1:2-4, Jam 5:11; Job 5:17; Psa 94:12, Psa 119:67, Psa 119:71, Psa 119:75; Pro 3:11, Pro 3:12; Heb 6:15; Heb 10:32, Heb 12:5; Rev 3:19
when: Deu 8:2, Deu 13:3; Pro 17:3; Zac 13:9; Mal 3:2, Mal 3:3; Heb 11:17; Pe1 1:6, Pe1 1:7; Pe1 5:10
the crown: Mat 25:34; Luk 22:28-30; Rom 2:7-10; Co1 9:25; Ti2 4:8; Pe1 1:7, Pe1 4:13; Pe1 5:4; Rev 2:10, Rev 3:21
which: Jam 2:5; Isa 64:4; Mat 10:22, Mat 19:28, Mat 19:29
them: Jam 2:5; Exo 20:6; Deu 7:9; Neh 1:5; Psa 5:11; Rom 8:28; Co1 2:9, Co1 8:3; Pe1 1:8; Jo1 4:19
Geneva 1599
1:12 (10) 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.
John Gill
1:12 Blessed is the man that endureth temptation,.... Or affliction, which is designed by temptation, as in Jas 1:2 and the man that endures it is he that so bears it, and bears up under it, as not to be offended at it, and stumble in the ways of Christ, and fall away from the truth, and a profession of it, as temporary believers in a time of temptation do; but manfully and bravely stands up under it, and does not sink under the weight of it, or faint on account of it; and endures afflictions in such manner as not to murmur and repine at them, but is quiet and still, and bears them patiently and constantly, and so endures to the end. Such expect afflictions, and when they come, they are not moved by them, but, notwithstanding them, continue in the ways and work of the Lord; and such are happy persons; they are happy now, and shall be hereafter. Saints are happy under afflictions, and even on account of them, for they are tokens of God's love to them, and evidences of their sonship; and especially they are happy under them, when they enjoy the presence of God in them, when they are instructive to them, and are saner, lifted, when they learn from them the useful lessons of faith, patience, humility, and resignation to the will of God, and are made more partakers of his holiness; and they will be happy hereafter, as follows. The Jews have a saying (h) much like this,
""blessed" is the man, , "who stands in his temptation", for there is no creature whom the holy blessed God does not tempt.''
For when he is tried; by the fire of afflictions, as gold is tried in the fire; when God hereby has tried what is in his heart, and the truth of grace in him, as faith, love, patience, &c. and has purged away his dross and tin, and has refined and purified him, as gold and silver are refined and purified in the furnace, or refining pot: and when being thus tried and proved, and found genuine, and comes forth as gold, after this state of temptation and affliction is over,
he shall receive the crown of life, eternal happiness, called a "crown", because of the glory of it, which will be both upon the bodies and souls of believers to all eternity; and as suitable to their character, they being kings, and having a kingdom and thrones prepared for them; and in allusion to the crown that was given to the conquerors in the Olympic games: and it is called a "crown of life", because it is for life, which an earthly crown is not always; and because it lies in eternal life, and is an everlasting crown; it is a crown of glory that fadeth not away, an incorruptible one; and differs from the corruptible crown given to the victors in the above mentioned games, which were made of fading herbs, and leaves of trees: and now the man that bears up under afflictions, and holds out unto the end, shall have this crown put upon him, and he shall "receive it"; not as merited by him, by his works or sufferings, for neither of them are worthy to be compared or mentioned with this crown of life and glory; but as the free gift of God, as it will be given him by the righteous Judge, as a reward of grace, and not of debt:
which the Lord hath promised to them that love him; either the Lord Jesus Christ, as in Mt 5:10 or else God the Father; the Vulgate Latin, Syriac, and Ethiopic versions, read, "God"; and the Alexandrian copy leaves out the word "Lord", which may be supplied by the word God; see Jas 2:5 and this promise he made before the world was, who cannot lie, nor deceive, and who is able to perform, and is faithful, and will never suffer his faithfulness to fail; so that this happiness is certain, and may be depended upon: besides, the promise of this crown of life is in Christ, where all the promises are yea and amen; yea, the crown itself is in his hands, where it lies safe and secure for "them that love him"; either the Lord Jesus Christ, his person, his people, his truths, and ordinances, and his glorious appearing, Ti2 4:8 or God the Father; not that their love is the cause of this crown of life, or eternal life, for then it would not be the free gift of God, as it is said to be; nor of the promise of it, for that was made before the world was, and when they had no love unto him; but this phrase is descriptive of the persons to whom God manifests his love now, admits to near communion and fellowship with himself, makes all things, even their afflictions, to work for their good, and whom he will cause to inherit substance, and will fill their treasures.
(h) Shemot. Rabba, sect. 34. fol. 133. 3.
John Wesley
1:12 Happy is the man that endureth temptation - Trials of various kinds. He shall receive the crown - That fadeth not away. Which the Lord hath promised to them that love him - And his enduring proves his love. For it is love only that "endureth all things."
Robert Jamieson, A. R. Fausset and David Brown
1:12 Blessed--Compare the beatitudes in the Sermon on the Mount (Mt 5:4, Mt 5:10-11).
endureth temptation--not the "falling into divers temptations" (Jas 1:2) is the matter for "joy," but the enduring of temptation "unto the end." Compare Job 5:17.
when he is tried--literally, "when he has become tested" or "approved," when he has passed through the "trying" (Jas 1:3), 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 (Ps 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" (Heb 10:23).
to them that love him--In Ti2 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.
1:131:13: Մի՛ ոք որ ՚ի փորձութեան իցէ, ասիցէ՝ թէ յԱտուծոյ փորձիմ. զի Աստուած անփո՛րձ է չարեաց. փորձէ նա՝ եւ ո՛չ զոք[2899]։ [2899] Ոմանք. Ասասցէ թէ յԱստուծոյ... անփորձ է ՚ի չարեաց։ Ոսկան. Անփորձ է չարաց։
13 Ոչ ոք, երբ փորձութեան մէջ լինի, թող չասի. «Աստծուց եմ փորձւում», քանի որ Աստուած չարից չի փորձւում եւ ինքն էլ չի փորձում ոչ ոքի:
13 Չըլլայ թէ մէկը, որ փորձութեան մէջ է, ըսէ. «Աստուծմէ կը փորձուիմ». վասն զի Աստուած չար բաներով չի փորձուիր, ո՛չ ալ ինք մէկը կը փորձէ։
Մի՛ ոք որ ի փորձութեան իցէ ասիցէ թէ յԱստուծոյ փորձիմ. զի Աստուած անփորձ է չարեաց, փորձէ նա եւ ոչ զոք:

1:13: Մի՛ ոք որ ՚ի փորձութեան իցէ, ասիցէ՝ թէ յԱտուծոյ փորձիմ. զի Աստուած անփո՛րձ է չարեաց. փորձէ նա՝ եւ ո՛չ զոք[2899]։
[2899] Ոմանք. Ասասցէ թէ յԱստուծոյ... անփորձ է ՚ի չարեաց։ Ոսկան. Անփորձ է չարաց։
13 Ոչ ոք, երբ փորձութեան մէջ լինի, թող չասի. «Աստծուց եմ փորձւում», քանի որ Աստուած չարից չի փորձւում եւ ինքն էլ չի փորձում ոչ ոքի:
13 Չըլլայ թէ մէկը, որ փորձութեան մէջ է, ըսէ. «Աստուծմէ կը փորձուիմ». վասն զի Աստուած չար բաներով չի փորձուիր, ո՛չ ալ ինք մէկը կը փորձէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: В искушении никто не говори: Бог меня искушает; потому что Бог не искушается злом и Сам не искушает никого,
1:13  μηδεὶς πειραζόμενος λεγέτω ὅτι ἀπὸ θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα.
1:13. μηδεὶς (Lest-moreover-one) πειραζόμενος (being-pierced-to) λεγέτω (it-should-forth) ὅτι (to-which-a-one,"Ἀπὸ (Off) θεοῦ (of-a-Deity) πειράζομαι: (I-be-pierced-to) ὁ (the-one) γὰρ (therefore) θεὸς (a-Deity) ἀπείραστός (un-pierceable) ἐστιν (it-be) κακῶν , ( of-disrupted ,"πειράζει (it-pierceth-to) δὲ (moreover) αὐτὸς (it) οὐδένα. (to-not-moreover-one)
1:13. nemo cum temptatur dicat quoniam a Deo temptor Deus enim intemptator malorum est ipse autem neminem temptatLet no man, when he is tempted, say that he is tempted by God. For God is not a tempter of evils: and he tempteth no man.
13. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, and he himself tempteth no man:
1:13. No one should say, when he is tempted, that he was tempted by God. For God does not entice toward evils, and he himself tempts no one.
1:13. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:
Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:

13: В искушении никто не говори: Бог меня искушает; потому что Бог не искушается злом и Сам не искушает никого,
1:13  μηδεὶς πειραζόμενος λεγέτω ὅτι ἀπὸ θεοῦ πειράζομαι· ὁ γὰρ θεὸς ἀπείραστός ἐστιν κακῶν, πειράζει δὲ αὐτὸς οὐδένα.
1:13. nemo cum temptatur dicat quoniam a Deo temptor Deus enim intemptator malorum est ipse autem neminem temptat
Let no man, when he is tempted, say that he is tempted by God. For God is not a tempter of evils: and he tempteth no man.
1:13. No one should say, when he is tempted, that he was tempted by God. For God does not entice toward evils, and he himself tempts no one.
1:13. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: Доселе Апостол говорил об искушениях вообще, не различая их по источнику происхождения и самой природе их, и указывал высокое благотворное значение их, как испытаний для воли и веры человека (ст. 2, 4, 12). Теперь, имея в виду склонность людей слабовольных и маловерующих оправдывать свои падения в искушениях указанием, что искушения посылаются Богом, Апостол предлагает читателям строго различать искушения по происхождению и сущности.

Те испытания или лишения, о которых доселе говорил Апостол, посылаются людям Богом с благою, спасительною целью - утвердить людей, путем испытаний, в добре и привести их к истинному благу, к жизни в истинном смысле. В качестве примеров таких испытаний в Ветхом Завете можно назвать испытание веры Авраама (Быт 22:1: сл.), Иова (Иов I-II гл. и дал.) и израильтян во время странствования их по пустыне (Втор 8:2). Во всех этих и подобных примерах испытания людей Богом, в случае выдержания ими искуса, результатом или плодом искушения является терпение, нравственная крепость, нравственное совершенство испытуемых, а конец всего - вечная блаженная жизнь (ст. 2-4, 2; Иак гл. I). Но есть совершенно иные искушения, приходящие от диавола или же зарождающиеся в душе самого человека. В рассматриваемых стихах Апостол говорит об этих последних искушениях, и даваемое Апостолом изображение искушения имеет большую религиозно-психологическую ценность, начертывая полностью весь процесс или поступательный ход развития искушения в душе человека. Прежде всего (ст. 13) Апостол со всею решительностью устраняет всякую мысль человека-грешника, будто искушение ко греху и злу может происходить от Бога: такая мысль коренным образом противоречит основному понятию о Боге, как существе всесвятом и всеблагом - "Бог не искушается злом (qeoz apeirastoV esti kakwn), и Сам не искушает никого". Слово apeirastoV должно быть передано именно так, как оно передано в русском переводе - в том смысле, что Бог абсолютно чужд зла, безусловно не затрагивается никакими прирождениями зла. Славянский перевод: "несть искуситель злым", как и Вульгаты: intentator - не точны, тем более, что, в случае принятия такой передачи, получалась бы тавтология с последующим выражением: "и Сам не искушает никого".

По ст. 14-15, подлинный источник и действительное основание искупления заключается "собственная похоть", idia epiqomia, человека. "Кто чрез грех и невоздержную жизнь сам изобретает себе искушение и как бы в постоянной буре погружается в опасности, тот, - говорит Апостол, - искушается не от Бога, но от собственной похоти" (блаж. Феофил). Желая показать, каким образом зарождается в душе человека искушение (ст. 14) и какими гибельными следствиями оно оканчивается (ст. 15), Апостол для большей ясности пользуется сравнением этого психического процесса с зачатием и рождением дитяти. Производителями греховного искушения в душе являются, с одной стороны, собственная похоть человека, имеющая основание в первородном, прирожденном человеку, грехе (ср. 1Ин. 2:16), но возрастающая и укрепляющаяся под влиянием сознательной склонности каждого отдельного человека; с другой же стороны, - свободная воля человека, соизволяющая похоти. Похоть есть фактор более пассивный, однако, на слабую волю действие ее так же сильно и гибельно, как действие блудницы на обольщаемого ею мужчину. Воля же человека, соизволяющая искушению, есть уже активное, оплодотворяющее начало, от преступного соединения которого с похотью происходит зачатие, а затем и рождение столь же преступного дитяти - греха, а грех затем, уже в свою очередь, рождает свое исчадие - смерть, именно вечную духовную смерть. А коль скоро искушения указанного свойства имеют своим плодом грех и смерть, то ясно, что они не могут исходить от Бога, Который есть самая святость и истинная жизнь. Ясно и то, что попытки людей оправдывать свои падения в искушениях ссылкою на Бога не имеют никакой опоры. Но все же в рассмотренных ст. 13-15: эта мысль аргументирована лишь с отрицательной стороны, и потому в следующих ст. 16-18: Апостол доказывает ее и положительным образом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Procedure and Results of Sin.A. D. 61.
13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: 14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 16 Do not err, my beloved brethren. 17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. 18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

I. We are here taught that God is not the author of any man's sin. Whoever they are who raise persecutions against men, and whatever injustice and sin they may be guilty of in proceeding against them, God is not to be charged with it. And, whatever sins good men may themselves be provoked to by their exercises and afflictions, God is not the cause of them. It seems to be here supposed that some professors might fall in the hour of temptation, that the rod resting upon them might carry some into ill courses, and make them put forth their hands unto iniquity. But though this should be the case, and though such delinquents should attempt to lay their fault on God, yet the blame of their misconduct must lie entirely upon themselves. For, 1. There is nothing in the nature of God that they can lay the blame upon: Let no man say, when he is tempted to take any evil course, or do any evil thing, I am tempted of God; for God cannot be tempted with evil. All moral evil is owing to some disorder in the being that is chargeable with it, to a want of wisdom, or of power, or of decorum and purity in the will. But who can impeach the holy God with the want of these, which are his very essence? No exigence of affairs can ever tempt him to dishonour or deny himself, and therefore he cannot be tempted with evil. 2. There is nothing in the providential dispensations of God that the blame of any man's sin can be laid upon (v. 13): Neither tempteth he any man. As God cannot be tempted with evil himself, so neither can he be a tempter of others. He cannot be a promoter of what is repugnant to his nature. The carnal mind is willing to charge its own sins on God. There is something hereditary in this. Our first father Adam tells God, The woman thou gavest me tempted me, thereby, in effect, throwing the blame upon God, for giving him the tempter. Let no man speak thus. It is very bad to sin; but is much worse, when we have done amiss, to charge it upon God, and say it was owing to him. Those who lay the blame of their sins either upon their constitution or upon their condition in the world, or who pretend they are under a fatal necessity of sinning, wrong God, as if he were the author of sin. Afflictions, as sent by God, are designed to draw out our graces, but not our corruptions.

II. We are taught where the true cause of evil lies, and where the blame ought to be laid (v. 14): Every man is tempted (in an ill sense) when he is drawn away of his own lust, and enticed. In other scriptures the devil is called the tempter, and other things may sometimes concur to tempt us; but neither the devil nor any other person or thing is to be blamed so as to excuse ourselves; for the true original of evil and temptation is in our own hearts. The combustible matter is in us, though the flame may be blown up by some outward causes. And therefore, if thou scornest, thou alone shalt bear it, Prov. ix. 12. Observe here, 1. The method of sin in its proceeding. First it draws away, then entices. As holiness consists of two parts--forsaking that which is evil and cleaving to that which is good, so these two things, reversed, are the two parts of sin. The heart is carried from that which is good, and enticed to cleave to that which is evil. It is first by corrupt inclinations, or by lusting after and coveting some sensual or worldly thing, estranged from the life of God, and then by degrees fixed in a course of sin. 2. We may observe hence the power and policy of sin. The word here rendered drawn away signifies a being forcibly haled or compelled. The word translated enticed signifies being wheedled and beguiled by allurements and deceitful representations of things, exelkomenos kai deleazomenos. There is a great deal of violence done to conscience and to the mind by the power of corruption: and there is a great deal of cunning and deceit and flattery in sin to gain us to its interests. The force and power of sin could never prevail, were it not for its cunning and guile. Sinners who perish are wheedled and flattered to their own destruction. And this will justify God for ever in their damnation, that they destroyed themselves. Their sin lies at their own door, and therefore their blood will lie upon their own heads. 3. The success of corruption in the heart (v. 15): Then, when lust hath conceived, it bringeth forth sin; that is, sin being allowed to excite desires in us, it will son ripen those desires into consent, and then it is said to have conceived. The sin truly exists, though it be but in embryo. And, when it has grown it its full size in the mind, it is then brought forth in actual execution. Stop the beginnings of sin therefore, or else all the evils it produces must be wholly charged upon us. 4. The final issue of sin, and how it ends: Sin, when it is finished, bringeth forth death. After sin is brought forth in actual commissions, the finishing of it (as Dr. Manton observes) is its being strengthened by frequent acts and settled into a habit. And, when the iniquities of men are thus filled up, death is brought forth. There is a death upon the soul, and death comes upon the body. And, besides death spiritual and temporal, the wages of sin is eternal death too. Let sin therefore be repented of and forsaken, before it be finished. Why will you die, O house of Israel! Ezek. xxxiii. 11. God has no pleasure in your death, as he has no hand in your sin; but both sin and misery are owing to yourselves. Your own hearts' lusts and corruptions are your tempters; and when by degrees they have carried you off from God, and finished the power and dominion of sin in you, then they will prove your destroyers.

III. We are taught yet further that, while we are the authors and procurers of all sin and misery to ourselves, God is the Father and fountain of all good, v. 16, 17. We should take particular care not to err in our conceptions of God: "Do not err, my beloved brethren, me lanasthe--do not wander, that is, from the word of God, and the accounts of him you have there. Do not stray into erroneous opinions, and go off from the standard of truth, the things which you have received from the Lord Jesus and by the direction of his Spirit." The loose opinions of Sinon, and the Nicolaitans (from whom the Gnostics, a most sensual corrupt set of people, arose afterwards), may perhaps, by the apostle here, be more especially cautioned against. Those who are disposed to look into these may consult the first book of Irenæus against heresies. Let corrupt men run into what notions they will, the truth, as it is in Jesus, stands thus: That God is not, cannot be, the author and patronizer of any thing that is evil; but must be acknowledged as the cause and spring of every thing that is good: Every good and every perfect gift is from above, and cometh down from the Father of lights, v. 17. Here observe, 1. God is the Father of lights. The visible light of the sun and the heavenly bodies is from him. He said, Let there be light, and there was light. Thus God is at once represented as the Creator of the sun and in some respects compared to it. "As the sun is the same in its nature and influences, though the earth and clouds, oft interposing, make it seem to us as varying, by its rising and setting, and by its different appearances, or entire withdrawment, when the change is not in it; so God is unchangeable, and our changes and shadows are not from any mutability or shadowy alterations in him, but from ourselves."--Baxter. The Father of lights, with whom there is no variableness, neither shadow of turning. What the sun is in nature, God is in grace, providence, and glory; aye, and infinitely more. For, 2. Every good gift is from him. As the Father of lights, he gives the light of reason. The inspiration of the Almighty giveth understanding, Job xxxii. 8. He gives also the light of learning: Solomon's wisdom in the knowledge of nature, in the arts of government, and in all his improvements, is ascribed to God. The light of divine revelation is more immediately from above. The light of faith, purity, and all manner of consolation is from him. So that we have nothing good but what we receive from God, as there is no evil or sin in us, or done by us, but what is owing to ourselves. We must own God as the author of all the powers and perfections that are in the creature, and the giver of all the benefits which we have in and by those powers and perfections: but none of their darknesses, their imperfections, or their ill actions are to be charged on the Father of lights; from him proceeds every good and perfect gift, both pertaining to this life and that which is to come. 3. As every good gift is from God, so particularly the renovation of our natures, our regeneration, and all the holy happy consequences of it, must be ascribed to him (v. 18): Of his own will begat he us with the word of truth. Here let us take notice, (1.) A true Christian is a creature begotten anew. He becomes as different a person from what he was before the renewing influences of divine grace as if he were formed over again, and born afresh. (2.) The original of this good work is here declared: it is of God's own will; not by our skill or power; not from any good foreseen in us, or done by us, but purely from the good-will and grace of God. (3.) The means whereby this is affected are pointed out: the word of truth, that is, the gospel, as Paul expresses it more plainly, 1 Cor. iv. 15, I have begotten you in Jesus Christ through the gospel. This gospel in indeed a word of truth, or else it could never produce such real, such lasting, such great and noble effects. We may rely upon it, and venture our immortal souls upon it. And we shall find it a means of our sanctification as it is a word of truth, John xvii. 17. (4.) The end and design of God's giving renewing grace is here laid down: That we should be a kind of first-fruits of his creatures--that we should be God's portion and treasure, and a more peculiar property to him, as the first-fruits were; and that we should become holy to the Lord, as the first-fruits were consecrated to him. Christ is the first-fruits of Christians, Christians are the first-fruits of creatures.
Adam Clarke: Commentary on the Bible - 1831
1:13: Let no man say - Lest the former sentiment should be misapplied, as the word temptation has two grand meanings, solicitation to sin, and trial from providential situation or circumstances, James, taking up the word in the former sense, after having used it in the latter, says: Let no man say, when he is tempted, (solicited to sin), I am tempted of God; for God cannot be tempted with evil, neither tempteth he (thus) any man. Thus the author has explained and guarded his meaning.
Albert Barnes: Notes on the Bible - 1834
1:13: Let no man say when he is tempted, I am tempted of God - See the remarks on the pRev_ious verse. The apostle here seems to have had his eye on whatever there was in trial of any kind to induce us to commit sin - whether by complaining, by murmuring, by apostacy, or by yielding to sin. So far as that was concerned, he said that no one should charge it on God. He did nothing in any way with a view to induce men to do evil. That was only an incidental thing in the trial, and was no part of the divine purpose or design. The apostle felt evidently that there was great danger, from the general manner in which the word "temptation" was used, and from the perverse tendency of the heart, that it would be charged on God that he so arranged these trials, and so influenced the mind, as to present inducements to sin. Against this, it was proper that an inspired apostle should bear his solemn testimony; so to guard the whole subject as to show that whatever there was in any form of trial that could be regarded as an inducement or allurement to sin, is not the thing which he contemplated in the arrangement, and does not proceed from him. It has its origin in other causes; and if there was nothing in the corrupt human mind itself leading to sin, there would be nothing in the divine arrangement that would produce it.
For God cannot be tempted with evil - Margin, "evils." The sense is the same. The object seems to be to show that, in regard to the whole matter of temptation, it does not pertain to God. Nothing can be presented to his mind as an inducement to do wrong, and as little can he present anything to the mind of man to induce him to sin. Temptation is a subject which does not pertain to him. He stands aloof from it altogether. In regard to the particular statement here, that "God cannot be tempted with evil," or to do evil, there can be no doubt of its truth, and it furnishes the highest security for the welfare of the universe. There is nothing in him that has a tendency to wrong; there can be nothing presented from without to induce him to do wrong:
(1) There is no evil passion to be gratified, as there is in men;
(2) There is no want of power, so that an allurement could be presented to seek what he has not;
(3) There is no want of wealth, for he has infinite resources, and all that there is or can be is his Psa 50:10-11;
(4) There is no want of happiness, that he should seek happiness in sources which are not now in his possession. Nothing, therefore, could be presented to the divine mind as an inducement to do evil.
Neither tempteth he any man - That is, he places nothing before any human being with a view to induce him to do wrong. This is one of the most positive and unambiguous of all the declarations in the Bible, and one of the most important. It may be added, that it is one which stands in opposition to as many feelings of the human heart as perhaps any other one. We are perpetually thinking - the heart suggests it constantly - that God does place before us inducements to evil, with a view to lead us to sin. This is done in many ways:
(a) People take such views of his decrees as if the doctrine implied that he meant that we should sin, and that it could not be otherwise than that we should sin.
(b) It is felt that all things are under his control, and that he has made his arrangements with a design that men should do as they actually do.
(c) It is said that he has created us with just such dispositions as we actually have, and knowing that we would sin.
(d) It is said that, by the arrangements of his Providence, he actually places inducements before us to sin, knowing that the effect will be that we will fall into sin, when we might easily have pRev_ented it.
(e) It is said that he suffers some to tempt others, when he might easily pRev_ent it if he chose, and that this is the same as tempting them himself.
Now, in regard to these things, there may be much which we cannot explain, and much which often troubles the heart even of the good; yet the passage before us is explicit on one point, and all these things must be held in consistency with that - that God does not place inducements before us with a view that we should sin, or in order to lead us into sin. None of his decrees, or his arrangements, or his desires, are based on that, but all have some other purpose and end. The real force of temptation is to be traced to some other source - to ourselves, and not to God. See the next verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: no man: Jam 1:2, Jam 1:12; Gen 3:12; Isa 63:17; Hab 2:12, Hab 2:13; Rom 9:19, Rom 9:20,
evil: or, evils
Geneva 1599
1:13 (11) 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.
John Gill
1:13 Let no man say when he is tempted,.... Here the apostle uses the word "tempted", in another sense than he did before. Before he speaks of temptations, as matter of joy and boasting, here of temptations, which are criminal, and issue in shame and death; the temptations he before makes mention of, being patiently endured, denominate men happy, but here such are designed, which are to be deprecated, and watched against; before he treats of temptations, which were the means of trying and exercising grace, and of purging away the dross of sin and corruption, but here of temptations to sin, and which are in themselves sinful; before he discourses of temptations in which God was concerned; but here of temptations which he removes from him, and denies of him, as being unworthy of him: wherefore, when any man is tempted to sin, whether when under adversity, or in prosperity, let him not say,
I am tempted of God; for God is holy, and without iniquity, nor does he delight in sin, but hates and abhors it; nor can he commit it, it being contrary to his nature, and the perfections of it; whereas no one can tempt another to sin, unless he is sinful himself, and delights in sin, and in those that commit it, nor without committing it himself; and yet sinful men are apt to charge God with their sins, and temptations to them, in imitation of their first parent, Adam, when fallen, Gen 3:12 who, to excuse himself, lays the blame upon the woman, and ultimately upon God, who gave her to him; and suggests, that if it had not been for the woman, he should not have ate of the forbidden fruit, nor should he have had any temptation to it, had not God given him the woman to be with him, and therefore it was his fault; and in this sad manner do his sons and daughters reason, who, when, through affliction, they murmur against God, distrust his providence, or forsake his ways, say, if he had not laid his hand upon them, or suffered such afflictions to befall them, they had not been guilty of such sin: he himself is the occasion of them; but let no man talk at this wicked rate,
for God cannot be tempted with evil; or "evils", He was tempted by the Israelites at Massah and Meribah, from which those places had their names, who by their murmuring, distrust and unbelief, proved and tried his patience and his power; and so he may be, and has been tempted by others in a like way; he may be tempted by evil men, and with evil things, but he cannot be tempted "to evil", as the Ethiopic version renders it; he is proof against all such temptations: he cannot be tempted by anything in himself, who is pure and holy, or by any creature or thing without him, to do any sinful action:
neither tempteth he any man; that is, to sin; he tempted Abraham, to try his faith, love, and obedience to him; he tempted the Israelites in the wilderness, to try them and humble them, and prove what was in their hearts; and he tempted Job, and tried his faith and patience; and so he tempts and tries all his righteous ones, by afflictions, more or less: but he never tempts or solicits them to sin; temptations to sin come from another quarter, as follows.
John Wesley
1:13 But let no man who is tempted - To sin. Say, I am tempted of God - God thus tempteth no man.
Robert Jamieson, A. R. Fausset and David Brown
1:13 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 (Jas 1:16-17). Therefore do not sink under the pressure of evils (1Cor 10:13).
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, Jas 1:18, "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 Gen 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.
1:141:14: Իւրաքանչիւրոք փորձի՝ առ ՚ի յիւրո՛ցն ցանկութեանց ձգեալ եւ պատրեալ[2900]։ [2900] Ոմանք. Առ յիւրոց ցանկութեանցն։
14 Իւրաքանչիւր ոք փորձւում է՝ հրապուրուելով եւ խաբուելով իր ցանկութիւններից:
14 Սակայն ամէն մէկը կը փորձուի՝ իր ցանկութիւններէն հրապուրուած ու խաբուած.
Իւրաքանչիւր ոք փորձի առ ի յիւրոցն ցանկութեանց ձգեալ եւ պատրեալ:

1:14: Իւրաքանչիւրոք փորձի՝ առ ՚ի յիւրո՛ցն ցանկութեանց ձգեալ եւ պատրեալ[2900]։
[2900] Ոմանք. Առ յիւրոց ցանկութեանցն։
14 Իւրաքանչիւր ոք փորձւում է՝ հրապուրուելով եւ խաբուելով իր ցանկութիւններից:
14 Սակայն ամէն մէկը կը փորձուի՝ իր ցանկութիւններէն հրապուրուած ու խաբուած.
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: но каждый искушается, увлекаясь и обольщаясь собственною похотью;
1:14  ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος·
1:14. ἕκαστος (Each) δὲ (moreover) πειράζεται (it-be-pierced-to) ὑπὸ (under) τῆς (of-the-one) ἰδίας (of-private-belonged) ἐπιθυμίας (of-a-passioning-upon-unto) ἐξελκόμενος (being-hauled-out) καὶ (and) δελεαζόμενος: (being-trapped-to)
1:14. unusquisque vero temptatur a concupiscentia sua abstractus et inlectusBut every man is tempted by his own concupiscence, being drawn away and allured.
14. but each man is tempted, when he is drawn away by his own lust, and enticed.
1:14. Yet truly, each one is tempted by his own desires, having been enticed and drawn away.
1:14. But every man is tempted, when he is drawn away of his own lust, and enticed.
But every man is tempted, when he is drawn away of his own lust, and enticed:

14: но каждый искушается, увлекаясь и обольщаясь собственною похотью;
1:14  ἕκαστος δὲ πειράζεται ὑπὸ τῆς ἰδίας ἐπιθυμίας ἐξελκόμενος καὶ δελεαζόμενος·
1:14. unusquisque vero temptatur a concupiscentia sua abstractus et inlectus
But every man is tempted by his own concupiscence, being drawn away and allured.
1:14. Yet truly, each one is tempted by his own desires, having been enticed and drawn away.
1:14. But every man is tempted, when he is drawn away of his own lust, and enticed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:14: But every man is tempted - Successfully solicited to sin, when he is drawn away of his own lust - when, giving way to the evil propensity of his own heart, he does that to which he is solicited by the enemy of his soul.
Among the rabbins we find some fine sayings on this subject. In Midrash hanaalam, fol. 20, and Yalcut Rubeni, fol. 17, it is said: "This is the custom of evil concupiscence, יצר הרע yetser hara: To-day it saith, Do this; to-morrow, Worship an idol. The man goes and worships. Again it saith, Be angry."
"Evil concupiscence is, at the beginning, like the thread of a spider's web; afterwards it is like a cart rope." Sanhedrim, fol. 99.
In the words, drawn away by his own lust and enticed, ὑπο της ιδιας επιθυμιας εξελκομενος και δελεαζομενος, there is a double metaphor; the first referring to the dragging a fish out of the water by a hook which it had swallowed, because concealed by a bait; the second, to the enticements of impure women, who draw away the unwary into their snares, and involve them in their ruin. Illicit connections of this kind the writer has clearly in view; and every word that he uses refers to something of this nature, as the following verse shows.
Albert Barnes: Notes on the Bible - 1834
1:14: But every man is tempted, when he is drawn away of his own lust - That is, the fountain or source of all temptation is in man himself. It is true that external inducements to sin may be placed before him, but they would have no force if there was not something in himself to which they corresponded, and over which they might have power. There must be some "lust;" some desire; some inclination; something which is unsatisfied now, which is made the foundation of the temptation, and which gives it all its power. If there were no capacity for receiving food, or desire for it, objects placed before us appealing to the appetite could never be made a source of temptation; if there were nothing in the soul which could be regarded as the love of acquisition or possession, gold would furnish no temptation; if there were no sensual propensities, we should be in that quarter above the power of temptation.
In each case, and in every form, the power of the temptation is laid in some propensity of our nature, some desire of that which we do not now possess. The word rendered "lust" in this place (ἐπιθυμίας epithumias), is not employed here in the narrow sense in which it is now commonly used, as denoting libidinousness. It means desire in general; an earnest wish for anything. Notes, Eph 4:22. It seems here to be used with reference to the original propensities of our nature - the desires implanted in us, which are a stimulus to employment - as the desire of knowledge, of food, of power, of sensual gratifications; and the idea is, that a man may be drawn along by these beyond the prescribed limits of indulgence, and in the pursuit of objects that are forbidden. He does not stop at the point at which the law requires him to stop, and is therefore guilty of transgression. This is the source of all sin. The original propensity may not be wrong, but may be perfectly harmless - as in the case of the desire of food, etc. Nay, it may furnish a most desirable stimulus to action; for how could the human powers be called forth, if it were not for this? The error, the fault, the sin, is, not restraining the indulgence where we are commanded to do it, either in regard to the objects sought, or in regard to the degree of indulgence.
And enticed - Entrapped, caught; that is, he is seized by this power, and held fast; or he is led along and beguiled, until he falls into sin, as in a snare that springs suddenly upon him.
Επιθυμια Epithumia in the New Testament, is sometimes employed in a good sense, Luk 22:15; Phi 1:23; Th1 2:17; often in a bad sense, as in Mar 4:19; Joh 8:44; Rom 1:24; Rom 6:12; Rom 7:7; Jo1 2:16; but there is no difficulty in making the distinction; the context easily determining the matter. And this passage in James seems at once to fix down on επιθυμιας epithumias the sense of evil or corrupt desire. That it can mean a "harmless propensity;" or that it is a propensity on whose character the apostle does not at all pronounce, is incredible. It is said to "draw away a man and entice him;" to "conceive and bring forth sin:" and a principle from which such fruit springs cannot be very harmless. Without doubt, the apostle traces the whole evil of temptation, which some falsely ascribed to God, to the sinful desires of the human heart; and, as our author remarks, he seems to take the common sense view without entertaining any thought of nice philosophical distinction. We cannot for a moment suppose the apostle to say - "the evil is not to be traced to God, but to a harmless propensity."
The whole passage, with the words and figures which are used, show that the idea in the apostle's mind was that of an enticing harlot. The επιθυμια epithumia is personified. She persuades the understanding and will into her impure embrace. The result of this fatal union is the "conception" and ultimate "bringing forth" of actual sin, which again brings forth death. This is the true genealogy of sin (McKnight); and to say that the επιθυμια epithumia, or evil desire, of which the apostle says that it is the "origo mali," is harmless, - is to contradict him, and Paul also, who in a parallel passage says that he had not known the επιθυμια epithumia, or inward desire after forbidden objects, to be sinful, unless the law had enlightened him and said "thou shalt not covet." Mr. Scott has spoken in strong terms of the folly of some parties who understand επιθυμια epithumia. Here only of the desire of sensual gross indulgence, to the exclusion of other sinful desires; but the extreme of interpreting it as meaning nothing sinful at all, deserves equal reprehension. The reader, however, will notice that the author does not venture on this assertion. He says "it may be so," and otherwise modifies his view.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: when: Jam 4:1, Jam 4:2; Gen 6:5, Gen 8:21; Jos 7:21-24; Sa2 11:2, Sa2 11:3; Kg1 21:2-4; Job 31:9; Job 31:27; Pro 4:23; Isa 44:20; Hos 13:9; Mat 5:28, Mat 15:18, Mat 15:20; Mar 7:21; Mar 7:22; Rom 7:11, Rom 7:13; Eph 4:22; Heb 3:13
John Gill
1:14 But every man is tempted,.... To sin, and he falls in with the temptation, and by it,
when he is drawn away of his own lust and enticed; the metaphor is taken either from fishes, who are enticed by the bait, and drawn out by the hook; or from a lascivious woman, who meeting with a young man, entices him, and draws him away after her to commit iniquity with her: by "lust" is meant the principle of corrupt nature, which has its residence in the heart of man; is natural and hereditary to him, and therefore is called his own; he is conceived and shapen in it; he brings it into the world with him, and it continues in him, and is called his own heart's lust, Rom 1:24. Now this meeting with some bait, which entices and draws it out, or with some external object, which promises pleasure or profit, a man is allured, and ensnared, and drawn away by it, and so the temptation begins: thus, for instance, covetousness was the predominant lust in Judas; this meeting with an external object, or objects, which promised him profit, he is at once enticed and drawn away to betray his Lord and master for the sake of it: so sin often promises pleasure, though it is but an imaginary, and a short lived one; which takes with a man's own lust, and corruption within him, and so he is allured and drawn aside; and to this, and not to God, should he attribute temptation to sin.
John Wesley
1:14 Every man is tempted, when - In the beginning of the temptation. He is drawn away - Drawn out of God, his strong refuge. By his own desire - We are therefore to look for the cause of every sin, in, not out of ourselves. Even the injections of the devil cannot hurt before we make them our own. And every one has desires arising from his own constitution, tempers, habits, and way of life. And enticed - In the progress of the temptation, catching at the bait: so the original word signifies.
Robert Jamieson, A. R. Fausset and David Brown
1:14 Every man, when tempted, is so through being drawn away of (again here, as in Jas 1:13, 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.
1:151:15: Ապա այնուհետեւ ցանկութիւնն յղացեալ՝ զմե՛ղս ծնանի. եւ մեղքն կատարեալ՝ զմա՛հ ծնանին[2901]։ [2901] Ոմանք. Եւ մեղք կատարեալք։
15 Այնուհետեւ ցանկութիւնը, յղանալով, մեղք է ծնում, եւ մեղքը, հասունանալով, մահ է ծնում:
15 Անկէ յետոյ ցանկութիւնը յղանալով՝ մեղք կը ծնանի եւ մեղքը որ կատարուի՝ մահ կը ծնանի։
Ապա այնուհետեւ ցանկութիւնն յղացեալ` զմեղս ծնանի, եւ մեղքն կատարեալ` զմահ ծնանին:

1:15: Ապա այնուհետեւ ցանկութիւնն յղացեալ՝ զմե՛ղս ծնանի. եւ մեղքն կատարեալ՝ զմա՛հ ծնանին[2901]։
[2901] Ոմանք. Եւ մեղք կատարեալք։
15 Այնուհետեւ ցանկութիւնը, յղանալով, մեղք է ծնում, եւ մեղքը, հասունանալով, մահ է ծնում:
15 Անկէ յետոյ ցանկութիւնը յղանալով՝ մեղք կը ծնանի եւ մեղքը որ կատարուի՝ մահ կը ծնանի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: похоть же, зачав, рождает грех, а сделанный грех рождает смерть.
1:15  εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον.
1:15. εἶτα (if-to-the-ones) ἡ (the-one) ἐπιθυμία (a-passioning-upon-unto) συλλαβοῦσα (having-had-taken-together) τίκτει (it-produceth) ἁμαρτίαν, (to-an-un-adjusting-along-unto,"ἡ (the-one) δὲ (moreover) ἁμαρτία (an-un-adjusting-along-unto) ἀποτελεσθεῖσα (having-been-finished-off-unto) ἀποκυεῖ (it-swelleth-off-unto) θάνατον. (to-a-death)
1:15. dein concupiscentia cum conceperit parit peccatum peccatum vero cum consummatum fuerit generat mortemThen, when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death.
15. Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death.
1:15. Thereafter, when desire has conceived, it gives birth to sin. Yet truly sin, when it has been consummated, produces death.
1:15. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death:

15: похоть же, зачав, рождает грех, а сделанный грех рождает смерть.
1:15  εἶτα ἡ ἐπιθυμία συλλαβοῦσα τίκτει ἁμαρτίαν, ἡ δὲ ἁμαρτία ἀποτελεσθεῖσα ἀποκύει θάνατον.
1:15. dein concupiscentia cum conceperit parit peccatum peccatum vero cum consummatum fuerit generat mortem
Then, when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death.
1:15. Thereafter, when desire has conceived, it gives birth to sin. Yet truly sin, when it has been consummated, produces death.
1:15. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:15: When lust hath conceived - When the evil propensity works unchecked, it bringeth forth sin - the evil act between the parties is perpetrated.
And sin, when it is finished - When this breach of the law of God and of innocence has been a sufficient time completed, it bringeth forth death - the spurious offspring is the fruit of the criminal connection, and the evidence of that death or punishment due to the transgressors.
Any person acquainted with the import of the verbs συλλαμβανειν, τικτειν , and αποκυειν, will see that this is the metaphor, and that I have not exhausted it. Συλλαμβανω signifies concipio sobolem, quae comprehenditur utero; concipio foetum; - τικτω, pario, genero, efficio; - αποκυεω ex απο et κυω, praegnans sum, in utero gero. Verbum proprium praegnantium, quae foetum maturum emittunt. Interdum etiam gignendi notionem habet. - Maius, Obser. Sacr., vol. ii., page 184. Kypke and Schleusner.
Sin is a small matter in its commencement; but by indulgence it grows great, and multiplies itself beyond all calculation. To use the rabbinical metaphor lately adduced, it is, in the commencement, like the thread of a spider's web - almost imperceptible through its extreme tenuity or fineness, and as easily broken, for it is as yet but a simple irregular imagination; afterwards it becomes like a cart rope - it has, by being indulged produced strong desire and delight; next consent; then, time, place, and opportunity serving, that which was conceived in the mind, and finished in that purpose, is consummated by act.
"The soul, which the Greek philosophers considered as the seat of the appetites and passions, is called by Philo το θηλυ, the female part of our nature; and the spirit το αρῥεν, the male part. In allusion to this notion, James represents men's lust as a harlot; which entices their understanding and will into its impure embraces, and from that conjunction conceives sin. Sin, being brought forth, immediately acts, and is nourished by frequent repetition, till at length it gains such strength that in its turn it begets death. This is the true genealogy of sin and death. Lust is the mother of sin, and sin the mother of death, and the sinner the parent of both." See Macknight.
Albert Barnes: Notes on the Bible - 1834
1:15: Then when lust hath conceived - Compare Job 15:35. The allusion here is obvious. The meaning is, when the desire which we have naturally is quickened, or made to act, the result is that sin is produced. As our desires of good lie in the mind by nature, as our propensities exist as they were created, they cannot be regarded as sin, or treated as such; but when they are indulged, when plans of gratification are formed, when they are developed in actual life, the effect is sin. In the mere desire of good, of happiness, of food, of raiment, there is no sin; it becomes sin when indulged in an improper manner, and when it leads us to seek that which is forbidden - to invade the rights of others, or in any way to violate the laws of God. The Rabbis have a metaphor which strongly expresses the general sense of this passage" - "Evil concupiscence is at the beginning like the thread of a spider's web; afterwards it is like a cart rope." Sanhedrin, fol. 99.
It bringeth forth sin - The result is sin - open, actual sin. When that which is conceived in the heart is matured, it is seen to be sin. The design of all this is to show that sin is not to be traced to God, but to man himself; and in order to this, the apostle says that there is enough in the heart of man to account for all actual sin, without supposing that it is caused by God. The solution which he gives is, that there are certain propensities in man which, when they are suffered to act themselves out, will account for all the sin in the world. In regard to those native propensities themselves, he does not say whether he regards them as sinful and blameworthy or not; and the probability is, that he did not design to enter into a formal examination, or to make a formal statement, of the nature of these propensities themselves. He looked at man as he is as a creature of God - as endowed with certain animal propensities - as seen, in fact, to have strong passions by nature; and he showed that there was enough in him to account for the existence of sin, without bringing in the agency of God, or charging it on him.
In reference to those propensities, it may be observed that there are two kinds, either of which may account for the existence of sin, but which are frequently both combined. There are, first, our natural propensities; those which we have as men, as endowed with an animal nature, as having constitutional desires to be gratified, and wants to be supplied. Such Adam had in innocence; such the Saviour had; and such are to be regarded as in no respect in themselves sinful and wrong. Yet they may, in our case, as they did in Adam, lead us to sin, because, under their strong influence, we may be led to desire that which is forbidden, or which belongs to another. But there are, secondly, the propensities and inclinations which we have as the result of the fall, and which are evil in their nature and tendency; which as a matter of course, and especially when combined with the former, lead to open transgression. It is not always easy to separate these, and in fact they are often combined in producing the actual guilt of the world. It often requires a close analysis of a man's own mind to detect these different ingredients in his conduct, and the one often gets the credit of the other. The apostle James seems to have looked at it as a simple matter of fact, with a common sense view, by saying that there were "desires" (ἐπιθυμίας epithumias) in a man's own mind which would account for all the actual sin in the world, without charging it on God. Of the truth of this, no one can entertain a doubt. - (See the supplementary note above at Jam 1:14.)
And sin, when it is finished bringeth forth death - The result of sin when it is fully carried out, is death - death in all forms. The idea is, that death, in whatever form it exists, is to be traced to sin, and that sin will naturally and regularly produce it. There is a strong similarity between this declaration and that of the apostle Paul Rom 6:21-23; and it is probable that James had that passage in his mind. See the sentiment illustrated in the notes at that passage, and Rom 5:12 note. Any one who indulges in a sinful thought or corrupt desire, should reflect that it may end in death - death temporal and eternal. Its natural tendency will be to produce such a death. This reflection should induce us to check an evil thought or desire at the beginning. Not for one moment should we indulge in it, for soon it may secure the mastery and be beyond our control; and the end may be seen in the grave, and the awful world of woe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: when: Gen 3:6, Gen 4:5-8; Job 15:35; Psa 7:14; Isa 59:4; Mic 2:1-3; Mat 26:14, Mat 26:48-59; Act 5:1-3
when: Gen 2:17, Gen 3:17-19; Psa 9:17; Rom 5:12-21, Rom 6:21-23; Rev 20:14, Rev 20:15
Geneva 1599
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.
John Gill
1:15 Then when lust hath conceived,.... A proposal of pleasure or profit being made, agreeable to lust, or the principle of corrupt nature, sinful man is pleased with it; and instead of resisting and rejecting the motion made, he admits of it, and receives it, and cherishes it in his mind; he dallies and plays with it; he dwells upon it in his thoughts, and hides it under his tongue, and in his heart, as a sweet morsel, and forsakes it not, but contrives ways and means how to bring it about; and this is lust's conceiving. The figure is used in Ps 7:14 on which Kimchi, a Jewish commentator, has this note;
"he (the psalmist) compares the thoughts of the heart "to a conception", and when they go out in word, this is "travail", and in work or act, this is "bringing forth".''
And so it follows here,
Tit bringeth forth sin; into act, not only by consenting to it, but by performing it:
and sin, when it is finished: being solicited, is agreed to, and actually committed:
bringeth forth death; as the first sin of man brought death into the world, brought a spiritual death, or moral death upon man, subjected him to a corporeal death, and made him liable to an eternal one; so every sin is deserving of death, death is the just wages of it; yea, even the motions of sin work in men to bring forth fruit unto death. Something like these several gradual steps, in which sin proceeds, is observed by the Jews, and expressed in much the like language, in allegorizing the case of Lot, and his two daughters (i);
"the concupiscent soul (or "lust") stirs up the evil figment, and imagines by it, and it cleaves to every evil imagination, "until it conceives a little", and produces in the heart of man the evil thought, and cleaves to it; and as yet it is in his heart, and is not "finished" to do it, until this desire or lust stirs up the strength of the body, first to cleave to the evil figment, and then , "sin is finished"; as it is said, Gen 19:36.''
(i) Midrash Haneelam in Zohar in Gen. fol. 67. 4.
John Wesley
1:15 Then desire having conceived - By our own will joining therewith. Bringeth forth actual sin - It doth not follow that the desire itself is not sin. He that begets a man is himself a man. And sin being perfected - Grown up to maturity, which it quickly does. Bringeth forth death - Sin is born big with death.
Robert Jamieson, A. R. Fausset and David Brown
1:15 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" (Jas 1:12) which "patience" or endurance ends in, when it has its "perfect work" (Jas 1:4). 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.
1:161:16: Մի՛ խաբիք եղբա՛րք իմ սիրելիք,
16 Իմ սիրելի՛ եղբայրներ, մի՛ խաբուէք,
16 Մի՛ խաբուիք, իմ սիրելի՛ եղբայրներս.
Մի՛ խաբիք, եղբարք իմ սիրելիք:

1:16: Մի՛ խաբիք եղբա՛րք իմ սիրելիք,
16 Իմ սիրելի՛ եղբայրներ, մի՛ խաբուէք,
16 Մի՛ խաբուիք, իմ սիրելի՛ եղբայրներս.
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: Не обманывайтесь, братия мои возлюбленные.
1:16  μὴ πλανᾶσθε, ἀδελφοί μου ἀγαπητοί.
1:16. Μὴ (Lest) πλανᾶσθε, (ye-should-be-wandered-unto," ἀδελφοί ( Brethrened ) μου (of-me) ἀγαπητοί . ( Excessed-off-unto )
1:16. nolite itaque errare fratres mei dilectissimiDo not err, therefore, my dearest brethren.
16. Be not deceived, my beloved brethren.
1:16. And so, do not choose to go astray, my most beloved brothers.
1:16. Do not err, my beloved brethren.
Do not err, my beloved brethren:

16: Не обманывайтесь, братия мои возлюбленные.
1:16  μὴ πλανᾶσθε, ἀδελφοί μου ἀγαπητοί.
1:16. nolite itaque errare fratres mei dilectissimi
Do not err, therefore, my dearest brethren.
16. Be not deceived, my beloved brethren.
1:16. And so, do not choose to go astray, my most beloved brothers.
1:16. Do not err, my beloved brethren.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Имея дать в ст. 17: и 18: положительное и самое сильное опровержение упомянутого в ст. 13: заблуждения, апостол в ст. 16: восклицает: "не обманывайтесь (не прельщайтесь, mh planasqe), братия мои возлюбленные" - выражение, обычное в апостольских посланиях (см. Ин 3:7; 1Кор.6:9-10; 15:33). Самое опровержение выражено в ст. 17-й и состоит в той мысли, что от Бога, по самой природе Его, происходит только доброе и совершенное; следовательно, Он не может быть виновником или причиною искушений, ведущих человека ко греху и гибели: это противоречило бы свойствам неизменяемого существа Божия. Апостол весьма характерно именует Бога Отцом светов, o pathr twn fwtwn. Понимать ли с большинством толкователей под словом ta fwta светила небесные или с другими толкователями (блаж. Феофил.) видеть здесь название ангелов, - то и другое согласно с библейским словоупотреблением и оправдывается библейским представлением о Боге, как Творце и светил небесных (напр., Пс 135:7), и ангелов (Иов 38:7), являющихся различным образом и в разной степени отобразом Божественного Света, - во всяком случае здесь заключается мысль об абсолютной чистоте и святости существа Божия: свет светил небесных и даже свет сил ангельских подвержен колебаниям, изменениям; напротив, у Бога - свет вечный и неизменный, всегда себе равный; Он не колеблется между злом и добром, от Него происходит всегда неизменно одно доброе. "У Бога светов нет изменения, ибо Он Сам взывает через пророка: "Я есмь и не изменяюсь" (Мал 3:6), а выражение "приложения стен" означает, что в Боге нельзя даже помыслить какой-либо перемены" (блаж. Феофил.).
Adam Clarke: Commentary on the Bible - 1831
1:16: Do not err - By supposing that God is the author of sin, or that he impels any man to commit it.
Albert Barnes: Notes on the Bible - 1834
1:16: Do not err, my beloved brethren - This is said as if there were great danger of error in the point under consideration. The point on which he would guard them, seems to have been in respect to the opinion that God was the author of sin, and that the evils in the world are to be traced to him. There was great danger that they would embrace that opinion, for experience has shown that it is a danger into which men are always prone to fall. Some of the sources of this danger have been already alluded to. Notes, Jam 1:13. To meet the danger he says that, so far is it from being true that God is the source of evil, he is in fact the author of all that is good: every good gift, and every perfect gift Jam 1:17, is from him, Jam 1:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Do: Mat 22:29; Mar 12:24, Mar 12:27; Gal 6:7; Col 2:4, Col 2:8; Ti2 2:18
my: Jam 1:19, Jam 2:5; Phi 2:12, Phi 4:1; Heb 13:1
Geneva 1599
1:16 (13) 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?
John Gill
1:16 Do not err, my beloved brethren. For to make God the author of sin, or to charge him with being concerned in temptation to sin, is a very great error, a fundamental one, which strikes at the nature and being of God, and at the perfection of his holiness: it is a denying of him, and is one of those damnable errors and heresies, which bring upon men swift destruction; and therefore to be guarded against, rejected, and abhorred by all that profess any regard unto him, his name and glory.
John Wesley
1:16 Do not err - It is a grievous error to ascribe the evil and not the good which we receive to God.
Robert Jamieson, A. R. Fausset and David Brown
1:16 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.
1:171:17: զի ամենայն տուրք բարիք եւ ամենայն պարգեւք կատարեալք՝ ՚ի վերո՛ւստ են իջեալ առ ՚ի Հօրէ՛ն լուսոյ. յորում չի՛ք փոփոխումն՝ եւ կամ շրջելոյ ստուեր[2902]։ [2902] Օրինակ մի. Որում չիք... եւ շրջելոյ ստուերք։
17 քանի որ ամէն բարի շնորհ եւ ամէն կատարեալ պարգեւ վերեւից է՝ իջած լոյսի Հօրից, որի մէջ չկայ փոփոխում կամ էլ փոփոխման ստուեր:
17 Ամէն բարի տուրք ու ամէն կատարեալ պարգեւ վերէն է եւ լոյսի Հօրմէն կ’իջնէ, որուն մէջ բնաւ փոփոխութիւն կամ դառնալու շուք մը չկայ։
զի ամենայն տուրք բարիք եւ ամենայն պարգեւք կատարեալք ի վերուստ են իջեալ առ ի Հօրէն լուսոյ, յորում չիք փոփոխումն եւ կամ շրջելոյ ստուեր:

1:17: զի ամենայն տուրք բարիք եւ ամենայն պարգեւք կատարեալք՝ ՚ի վերո՛ւստ են իջեալ առ ՚ի Հօրէ՛ն լուսոյ. յորում չի՛ք փոփոխումն՝ եւ կամ շրջելոյ ստուեր[2902]։
[2902] Օրինակ մի. Որում չիք... եւ շրջելոյ ստուերք։
17 քանի որ ամէն բարի շնորհ եւ ամէն կատարեալ պարգեւ վերեւից է՝ իջած լոյսի Հօրից, որի մէջ չկայ փոփոխում կամ էլ փոփոխման ստուեր:
17 Ամէն բարի տուրք ու ամէն կատարեալ պարգեւ վերէն է եւ լոյսի Հօրմէն կ’իջնէ, որուն մէջ բնաւ փոփոխութիւն կամ դառնալու շուք մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: Всякое даяние доброе и всякий дар совершенный нисходит свыше, от Отца светов, у Которого нет изменения и ни тени перемены.
1:17  πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων, παρ᾽ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα.
1:17. πᾶσα (All) δόσις (a-giving) ἀγαθὴ (good) καὶ (and) πᾶν (all) δώρημα (a-gifting-to) τέλειον (finish-belonged) ἄνωθέν (up-unto-which-from) ἐστιν, (it-be,"καταβαῖνον (stepping-down) ἀπὸ (off) τοῦ (of-the-one) πατρὸς (of-a-Father) τῶν (of-the-ones) φώτων, (of-lights,"παρ' (beside) ᾧ (unto-which) οὐκ (not) ἔνι (it-be-in) παραλλαγὴ (an-othering-beside) ἢ (or) τροπῆς (of-a-turning) ἀποσκίασμα. (a-shadowing-off-to)
1:17. omne datum optimum et omne donum perfectum desursum est descendens a Patre luminum apud quem non est transmutatio nec vicissitudinis obumbratioEvery best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of alteration.
17. Every good gift and every perfect boon is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.
1:17. Every excellent gift and every perfect gift is from above, descending from the Father of lights, with whom there is no change, nor any shadow of alteration.
1:17. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning:

17: Всякое даяние доброе и всякий дар совершенный нисходит свыше, от Отца светов, у Которого нет изменения и ни тени перемены.
1:17  πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον ἀπὸ τοῦ πατρὸς τῶν φώτων, παρ᾽ ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα.
1:17. omne datum optimum et omne donum perfectum desursum est descendens a Patre luminum apud quem non est transmutatio nec vicissitudinis obumbratio
Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of alteration.
1:17. Every excellent gift and every perfect gift is from above, descending from the Father of lights, with whom there is no change, nor any shadow of alteration.
1:17. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: Every good gift and every perfect gift is from above - Whatever is good is from God; whatever is evil is from man himself. As from the sun, which is the father or fountain of light, all light comes; so from God, who is the infinite Fountain, Father, and Source of good, all good comes. And whatever can be called good, or pure, or light, or excellence of any kind, must necessarily spring from him, as he is the only source of all goodness and perfection.
With whom is no variableness - The sun, the fountain of light to the whole of our system, may be obscured by clouds; or the different bodies which revolve round him, and particularly the earth, may from time to time suffer a diminution of his light by the intervention of other bodies eclipsing his splendor; and his apparent tropical variation, shadow of turning; when, for instance, in our winter, he has declined to the southern tropic, the tropic of Capricorn, so that our days are greatly shortened, and we suffer in consequence a great diminution both of light and heat. But there is nothing of this kind with God; he is never affected by the changes and chances to which mortal things are exposed. He occupies no one place in the universe; he fills the heavens and the earth, is everywhere present, sees all, pervades all, and shines upon all; dispenses his blessings equally to the universe; hates nothing that he has made; is loving to every man; and his tender mercies are over all his works: therefore he is not affected with evil, nor does he tempt, or influence to sin, any man. The sun, the source of light, rises and sets with a continual variety as to the times of both, and the length of the time in which, in the course of three hundred and sixty-five days, five hours, forty-eight minutes, and forty-eight seconds, it has its revolution through the ecliptic, or rather the earth has its revolution round the sun; and by which its light and heat are, to the inhabitants of the earth, either constantly increasing or decreasing: but God, the Creator and Preserver of all things, is eternally the same, dispensing his good and perfect gifts - his earthly and heavenly blessings, to all his creatures, ever unclouded in himself, and ever nilling Evil and willing Good. Men may hide themselves from his light by the works of darkness, as owls and bats hide themselves in dens and caves of the earth during the prevalency of the solar light: but his good will to his creatures is permanent; he wills not the death of a sinner, but rather that he may come unto him and live; and no man walks in wretchedness or misery but he who will not come unto God that he may have life. See diagram and notes at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
1:17: Every good gift and every perfect gift - The difference between good and perfect here, it is not easy to mark accurately. It may be that the former means that which is benevolent in its character and tendency; the latter that which is entire, where there is nothing even apparently wanting to complete it; where it can be regarded as good as a whole and in all its parts. The general sense is, that God is the author of all good. Every thing that is good on the earth we are to trace to him; evil has another origin. Compare Mat 13:28.
Is from above - From God, who is often represented as dwelling above - in heaven.
And cometh down from the Father of lights - From God, the source and fountain of all light. Light, in the Scriptures, is the emblem ot knowledge, purity, happiness; and God is often represented as light. Compare Jo1 1:5. Notes, Ti1 6:16. There is, doubtless, an allusion here to the heavenly bodies, among which the sun is the most brilliant. It appears to us to be the great original fountain of light, diffusing its radiance overall worlds. No cloud, no darkness seems to come from the sun, but it pours its rich effulgence on the farthest part of the universe. So it is with God. There is no darkness in him Jo1 1:5; and all the moral light and purity which there is in the universe is to be traced to him. The word Father here is used in a sense which is common in Hebrew (Compare the notes at Mat 1:1) as denoting that which is the source of anything, or that from which anything proceeds. Compare the notes at Isa 9:6.
With whom is no variableness, neither shadow of turning - The design here is clearly to contrast God with the sun in a certain respect. As the source of light, there is a strong resemblance. But in the sun there are certain changes. It does not shine on all parts of the earth at the same time, nor in the same manner all the year. It rises and sets; it crosses the line, and seems to go far to the south, and sends its rays obliquely on the earth; then it ascends to the north, recrosses the line, and sends its rays obliquely on southern regions. By its Rev_olutions it produces the changes of the seasons, and makes a constant variety on the earth in the productions of different climes. In this respect God is not indeed like the sun. With him there is no variableness, not even the appearance of turning. He is always the same, at all seasons of the year, and in all ages; there is no change in his character, his mode of being, his purposes and plans. What he was millions of ages before the worlds were made, he is now; what he is now, he will be countless millions of ages hence. We may be sure that whatever changes there may be in human affairs; whatever Rev_erses we may undergo; whatever oceans we may cross, or whatever mountains we may climb, or in whatever worlds we may hereafter take up our abode, God is the same. The word which is here rendered "variableness" (παραλλαγὴ parallagē) occurs nowhere else in the New Testament. It means change, alteration, vicissitude, and would properly be applied to the changes observed in astronomy. See the examples quoted in Wetstein. The phrase rendered "shadow of turning" would properly refer to the different shade or shadow cast by the sun from an object, in its various Rev_olutions, in rising and setting, and in its changes at the different seasons of the year. God, on the other hand, is as if the sun stood in the meridian at noon-day, and never cast any shadow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: good: Jam 1:5, Jam 3:15, Jam 3:17; Gen 41:16, Gen 41:38, Gen 41:39; Exo 4:11, Exo 4:12, Exo 31:3-6, Exo 36:1, Exo 36:2; Num 11:17, Num 11:25; Ch1 22:12, Ch1 29:19; Ch2 1:11, Ch2 1:12; Pro 2:6; Isa 28:26; Dan 2:21, Dan 2:22, Dan 2:27-30; Mat 7:11, Mat 11:25, Mat 11:26, Mat 13:11, Mat 13:12; Luk 11:13; Joh 3:27; Act 5:31, Act 11:18; Rom 6:23, Rom 11:30, Rom 12:6-8; Co1 4:7, Co1 12:4-12; Eph 2:3-5, Eph 2:8, Eph 4:8-11; Phi 1:29; Tit 3:3-5; Jo1 4:10, Jo1 5:11, Jo1 5:12
from the: Gen 1:2-5, Gen 1:14, Gen 1:15; Deu 4:19; Psa 19:1-8, Psa 84:11; Isa 45:7, Isa 60:19; Joh 1:9; Joh 8:12; Co2 4:6; Eph 1:18; Jo1 1:5; Rev 21:23, Rev 22:5
no variableness: Num 23:19; Sa1 15:29; Psa 122:6; Isa 46:10; Mal 3:6; Rom 11:29; Heb 1:11, Heb 1:12, Heb 13:8
Geneva 1599
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 (p)shadow 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.
John Gill
1:17 Every good gift and every perfect gift,.... Whether of nature, providence, or grace, and especially the latter; spiritual gifts given along with Christ, or spiritual blessings in him; every such gift is; as the Vulgate Latin version reads, the "best" gift; better than those which only relate to the present life: and is "perfect" such as the gifts of righteousness, remission of sins, adoption, regeneration, and eternal life. The Jews say (k), that the good things of this world are not truly good, in comparison of the good things of the world to come, and are not , "a perfect good." And every such an one is from above; is not from a man's self, from the creature, or from below, but from heaven, and from God who dwells there:
and cometh down from the Father of lights; or author of lights; of all corporeal light; as the sun, moon, and stars; of all natural, rational, and moral light, in angels and men; of all spiritual light, or the light of grace in regenerate persons; and of eternal light, the light of glory in the spirits of just then made perfect:
with whom is no variableness, nor shadow of turning: as there is in that great luminary, the sun in the firmament, which has its parallaxes, eclipses, and turnings, and casts its shadow; it rises and sets, appears and disappears every day; and it comes out of one tropic, and enters into another at certain seasons of the year: but with God, who is light itself, and in him is no darkness at all, there is no change, nor anything like it; he is changeable in his nature, perfections, purposes, promises, and gifts; wherefore he being holy, cannot turn to that which is evil; nor can he, who is the fountain of light, be the cause of darkness, or admit of any in him; and since every good and perfect gift comes from him, evil cannot proceed from him, nor can he tempt any to it.
(k) Tzeror Hammor, fol. 23. 2, 3.
John Wesley
1:17 No evil, but every good gift - Whatever tends to holiness. And every perfect gift - Whatever tends to glory. Descendeth from the Father of lights - The appellation of Father is here used with peculiar propriety. It follows, "he begat us." He is the Father of all light, material or spiritual, in the kingdom of grace and of glory. With whom is no variableness - No change in his understanding. Or shadow of turning - in his will. He infallibly discerns all good and evil; and invariably loves one, and hates the other. There is, in both the Greek words, a metaphor taken from the stars, particularly proper where the Father of lights is mentioned. Both are applicable to any celestial body, which has a daily vicissitude of day and night, and sometimes longer days, sometimes longer nights. In God is nothing of this kind. He is mere light. If there Is any such vicissitude, it is in ourselves, not in him.
Robert Jamieson, A. R. Fausset and David Brown
1:17 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 (Jas 1:15), so the "perfect boon" is in contrast to "sin when it is finished," bringing forth death (2Pet 1:3).
from above--(Compare Jas 3:15).
Father of lights--Creator of the lights in heaven (compare Job 38:28 [ALFORD]; Gen 4:20-21; Heb 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" (1Jn 1:5), He cannot in any way be the Author of sin (Jas 1:13), which is darkness (Jn 3:19).
no variableness . . . shadow of turning-- (Mal 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.
1:181:18: Կամեցեալ ծնա՛ւ զմեզ բանիւն ճշմարտութեա՛ն լինել մեզ պտո՛ւղ ինչ ստացուածոց նորա[2903]. [2903] Ոմանք. Բանիւ ճշմարտութեանն, լինել պտուղ ինչ ստացուածոցն նորա։
18 Նա իր կամքով ծնեց մեզ ճշմարտութեան խօսքով, որպէսզի մենք լինենք իր ստեղծածների պտուղը:
18 Իր ուզելովը մեզ ծնաւ ճշմարտութեան խօսքովը, որպէս զի մենք իր ստեղծածներուն երախայրի մը ըլլանք։
Կամեցեալ ծնաւ զմեզ բանիւն ճշմարտութեան, լինել մեզ [4]պտուղ ինչ ստացուածոց նորա:

1:18: Կամեցեալ ծնա՛ւ զմեզ բանիւն ճշմարտութեա՛ն լինել մեզ պտո՛ւղ ինչ ստացուածոց նորա[2903].
[2903] Ոմանք. Բանիւ ճշմարտութեանն, լինել պտուղ ինչ ստացուածոցն նորա։
18 Նա իր կամքով ծնեց մեզ ճշմարտութեան խօսքով, որպէսզի մենք լինենք իր ստեղծածների պտուղը:
18 Իր ուզելովը մեզ ծնաւ ճշմարտութեան խօսքովը, որպէս զի մենք իր ստեղծածներուն երախայրի մը ըլլանք։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: Восхотев, родил Он нас словом истины, чтобы нам быть некоторым начатком Его созданий.
1:18  βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων.
1:18. βουληθεὶς (Having-been-purposed) ἀπεκύησεν (it-swelled-off-unto) ἡμᾶς (to-us) λόγῳ (unto-a-forthee) ἀληθείας, (of-an-un-secluding-of) εἰς (into) τὸ (to-the-one) εἶναι (to-be) ἡμᾶς (to-us) ἀπαρχήν (to-a-firsting-off) τινα (to-a-one) τῶν (of-the-ones) αὐτοῦ (of-it) κτισμάτων. (of-creatings-to)
1:18. voluntarie genuit nos verbo veritatis ut simus initium aliquod creaturae eiusFor of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.
18. Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.
1:18. For by his own will he produced us through the Word of truth, so that we might be a kind of beginning among his creatures.
1:18. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures:

18: Восхотев, родил Он нас словом истины, чтобы нам быть некоторым начатком Его созданий.
1:18  βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας, εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων.
1:18. voluntarie genuit nos verbo veritatis ut simus initium aliquod creaturae eius
For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.
1:18. For by his own will he produced us through the Word of truth, so that we might be a kind of beginning among his creatures.
1:18. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Как на высшее проявление любви и благости Божией, Апостол указывает на возрождение людей словом истины (logy alhqeiaV), в доказательство того же положения, что от Бога может исходить только одно доброе. "Возрождение - этот совершеннейший дар, исходящий от Отца светов, есть дело благой воли Божией. Покоясь в глубине божественного существа, оно составляет полную противоположность тому, что производит грех, именно последний, как зачинающая мать (отсюда употребление apokuein вм. geinan) рождает смерть, а Бог, как бы уподобляясь также матери, породил нас в новую жизнь" (проф. Богдашевский). Величие этого благодеяния показывается уже тем, что оно даровано людям незаслуженно, единственно по всеблагой воле Божией - "восхотев", BoulhqeiV. "Сказал "восхотев", потому что есть люди, которые умствуют, что мир составлен случайно" (блаж. Феофил.). Несомненно, здесь идет речь не о творении мира и человека, а о возрождении человека посредством проповеди Евангелия (ср. 1Кор.1:5; 2Тим. 15), именуемого силою Божиею (Рим 1:16): верою в Евангелие полагается основание духовного возрождения человека, который этою верою усвояет себе искупление, совершенное Христом, и вступает в новый завет с Богом, возрождается для новой, святой жизни. Цель духовного возрождения обозначена у Апостола словами: eiV to einai hmaV aparchn tina twn autou ktismatwn, чтобы нам быть некоторым начатком Его созданий. Здесь Апостол, имея в виду обычай библейских евреев - во исполнение требования закона (Исх 22:29; 23:19; 34:22; Лев 2:12; Чис 18:12; Втор 18:4; 26:10; Притч 3:9; Иез 20:40) приносить в дар Богу и святилищу его первые и лучшие плоды (решит биккурим) земли, называет первенствующих христиан начатком плодов духовной нивы (как и у Ап. Павла, 1Кор.3:9) в смысле первенства времени и достоинства (primi et honoratissimi, по Икумению). При этом Апостол рассматривает христиан в отношении к целому миру, как творению Божию. Обновление должно коснуться всего мира, так как все создания ожидают, по Ап. Павлу (Рим 8:19-21), восстановления в первобытном совершенстве; такое восстановление началось с первым пришествием Христовым, а окончится по втором Его пришествии. Христиане же, по Ап. Иакову, суть первые начала, первые носители этого обновления, вследствие малочисленности своей называемые "некий начаток". По блаж. Феофилакту, слова "начаток некий" означают преимущество и высшее достоинство, а "созданием" называет видимую природу".

Если, таким образом, Бог по единой свободной любви и благости восхотел возродить людей и сделать их началом обновления всего мира, то может ли Он искушать человека ко злу и на погибель? Давая в ст. 18: последнее основание для опровержения пагубного заблуждения (ст. 13), Апостол, вместе с тем, в упоминании о возрождающем человека "слове истины" предлагает тему для последующей своей речи (ст. 19-27) об отношении христиан к этому слову истины.
Adam Clarke: Commentary on the Bible - 1831
1:18: Of his own will begat he us - God's will here is opposed to the lust of man, Jam 1:15; his truth, the means of human salvation, to the sinful means referred to in the above verse; and the new creatures, to the sin conceived and brought forth, as above. As the will of God is essentially good, all its productions must be good also; as it is infinitely pure, all its productions must be holy. The word or doctrine of truth, what St. Paul calls the word of the truth of the Gospel, Col 1:5, is the means which God uses to convert souls.
A kind of first fruits - By creatures we are here to understand the Gentiles, and by first fruits the Jews, to whom the Gospel was first sent; and those of them that believed were the first fruits of that astonishing harvest which God has since reaped over the whole Gentile world. See the notes on Rom 8:19, etc. There is a remarkable saying in Philo on this subject, De Allegoris, lib. ii. p. 101: God begat Isaac, for he is the father of the perfect nature, σπειρων εν ταις ψυχαις, sowing seed in souls, and begetting happiness.
Albert Barnes: Notes on the Bible - 1834
1:18: Of his own will - Greek "willing." βουληθεὶς boulē theis. The idea is, that the fact that we are "begotten" to be his children is to be traced solely to his will. He purposed it, and it was done. The antecedent in the case on which all depended was the sovereign will of God. See this sentiment explained in the notes at Joh 1:13. Compare the notes at Eph 1:5. When it is said, however, that he has done this by his mere will, it is not to be inferred that there was no reason why it should be done, or that the exercise of his will was arbitrary, but only that his will determined the matter, and that is the cause of our conversion. It is not to be inferred that there are not in all cases good reasons why God wills as he does, though those reasons are not often stated to us, and perhaps we could not comprehend them if they were. The object of the statement here seems to be to direct the mind up to God as the source of good and not evil; and among the most eminent illustrations of his goodness is this, that by his mere will, without any external power to control him, and where there could be nothing but benevolence, he has adopted us into his family, and given us a most exalted condition, as renovated beings, among his creatures.
Begat he us - The Greek word here is the same which in Jam 1:15 is rendered "bringeth forth," - "sin bringeth forth death." The word is perhaps designedly used here in contrast with that, and the object is to refer to a different kind of production, or bringing forth, under the agency of sin, and the agency of God. The meaning here is, that we owe the beginning of our spiritual life to God.
With the word of truth - By the instrumentality of truth. It was not a mere creative act, but it was by truth as the seed or germ. There is no effect produced in our minds in regeneration which the truth is not fitted to produce, and the agency of God in the case is to secure its fair and full influence on the soul.
That we should be a kind of first-fruits of his creatures - Compare Eph 1:12. For the meaning of the word rendered "first-fruits," see the note at Rom 8:23. Compare Rom 11:6; Rom 16:5; Co1 15:20, Co1 15:23; Co1 16:15; Rev 14:4. It does not elsewhere occur in the New Testament It denotes, properly, that which is first taken from anything; the portion which was usually offered to God. The phrase here does not primarily denote eminence in honor or degree, but refers rather to time - the first in time; and in a secondary sense it is then used to denote the honor attached to that circumstance. The meaning here is, either.
(1) that, under the gospel, those who were addressed by the apostles had the honor of being first called into his kingdom as a part of that glorious harvest which it was designed to gather in this world, and that the goodness of God was manifested in thus furnishing the first-fruits of a most glorious harvest; or,
(2) the reference may be to the rank and dignity which all who are born again would have among the creatures of God in virtue of the new birth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: his own: Joh 1:13, Joh 3:3-5; Rom 4:17, Rom 8:29-31, Rom 9:15-18; Eph 2:4, Eph 2:5; Col 1:20, Col 1:21; Th2 2:13, Th2 2:14; Pe1 1:3, Pe1 1:23
with: Jam 1:21; Co1 4:15; Eph 1:12; Pe1 1:23; Jo1 3:9
kind: Lev 23:10; Jer 2:3; Amo 6:1 *marg. Heb 12:23; Rev 14:4
Geneva 1599
1:18 (14) 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.
John Gill
1:18 Of his own will begat he us,.... The apostle instances in one of those good and perfect gifts, regeneration; and he pitches upon a very proper and pertinent one, since this is the first gift of grace God bestows upon his people openly, and in their own persons; and is what involves other gifts, and prepares and makes meet for the gift of eternal life; and therefore may well be reckoned a "good" one, and it is also a "perfect one"; it is done at once; there are no degrees in it, as in sanctification; a man is born again, at once, and is born a perfect new man in all his parts; no one is more regenerated than another, or the same person more regenerated at one time than at another: and this comes from above; it is called a being born from above, in Jn 3:3 as the words there may be rendered; and it comes from God the Father, even the Father of our Lord Jesus, as well as of all lights, 1Pet 1:3 and who in it produces light, in darkness, and whose gifts of grace bestowed along with it are without repentance. And since this comes from him, he cannot be the author of evil, or tempt unto it. This is a settled and certain point, that all the good that is in men, and is done by them, comes from God; and all the evil that is in them, and done by them, is of themselves. This act of begetting here ascribed to God, is what is elsewhere called a begetting again, that is, regeneration; it is an implantation of new principles of light and life, grace and holiness, in men; a quickening of them, when dead in trespasses and sins; a forming of Christ in their souls; and a making them partakers of the divine nature; and this is God's act, and not man's. Earthly parents cannot beget in this sense; nor ministers of the word, not causally, but only instrumentally, as they are instruments and means, which God makes use of; neither the ministry of the word, nor the ordinance of baptism, can of themselves regenerate any; nor can a man beget himself, as not in nature, so not in grace: the nature of the thing shows it, and the impotent case of men proves it: this is God's act, and his only; see Jn 1:13 and the impulsive or moving cause of it is his own will. God does not regenerate, or beget men by necessity of nature, but of his own free choice; Christ, the Son of God, is begotten of him by necessity of nature, and not as the effect of his will; he is the brightness of his glory necessarily, as the beams and rays of light are necessarily emitted by the sun; but so it is not in regeneration: nor does God regenerate men through any consideration of their will, works, and merits: nor have these any influence at all upon it; but he begets of his own free grace and favour, and of his rich and abundant mercy, and of his sovereign will and pleasure, according to his counsels and purposes of old. And the means he makes use of, or with which he does it, is
with the word of truth; not Christ, who is the Word, and truth itself; though regeneration is sometimes ascribed to him; and this act of begetting is done by the Father, through the resurrection of Christ from the dead; but the Gospel, which is the word of truth, and truth itself, and contains nothing but truth; and by this souls are begotten and born again; see Eph 1:13 and hence ministers of it are accounted spiritual fathers. Faith, and every other grace in regeneration, and even the Spirit himself, the Regenerator, come this way: and the end is,
that we should be a kind of firstfruits of his creatures; either of his new creatures, and so it has respect to such, as James, and others; who received the firstfruits of the Spirit, who first hoped and trusted in Christ, and were openly in him, and converted to him before others; or of his creatures, of mankind in general, who, with the Jews, are usually called creatures; See Gill on Mk 16:15, and designs those who are redeemed from among men, and are the firstfruits to God, and to the Lamb, as their regeneration makes appear: and this shows that such as are begotten again, or regenerated, are separated and distinguished from others, as the firstfruits be; and that they are preferred unto, and are more excellent than the rest of mankind, being made so by the grace of God; and that they are by regenerating grace devoted to the service of God, and are formed for his praise and glory.
John Wesley
1:18 Of his own will - Most loving, most free, most pure, just opposite to our evil desire, Jas 1:15. Begat he us - Who believe. By the word of truth - The true word, emphatically so termed; the gospel. That we might be a kind of first - fruits of his creatures - Christians are the chief and most excellent of his visible creatures; and sanctify the rest. Yet he says, A kind of - For Christ alone is absolutely the first - fruits.
Robert Jamieson, A. R. Fausset and David Brown
1:18 (Jn 1:13). 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 (1Pet 1:3, 1Pet 1:23). In contrast to "lust when it hath conceived, bringeth forth sin, and sin . . . death" (Jas 1:15). Life follows naturally in connection with light (Jas 1:17).
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" (1Cor 15:20, 1Cor 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, Rom 8:19, Rom 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.
1:191:19: գիտասջի՛ք ե՛ղբարք իմ սիրելիք, Եղիցի ամենայն մարդ արա՛գ առ ՚ի լսել, եւ ծա՛նր առ ՚ի խօսել, եւ ծա՛նր առ ՚ի բարկանալ[2904]։[2904] Ոմանք. Երագ առ ՚ի լսել։
19 Իմ սիրելի՛ եղբայրներ, իմացէ՛ք այս բանը. թող ամէն մարդ արագ լինի լսելու մէջ, ծանր՝ խօսելու մէջ եւ ծանր՝ բարկանալու մէջ.
19 Ուստի, իմ սիրելի՛ եղբայրներս, ամէն մարդ թող արագ ըլլայ լսելու մէջ եւ ծանր՝ խօսելու եւ ծանր՝ բարկանալու մէջ,
[5]Գիտասջիք, եղբարք իմ սիրելիք, եղիցի ամենայն մարդ արագ առ ի լսել, եւ ծանր առ ի խօսել, եւ ծանր առ ի բարկանալ:

1:19: գիտասջի՛ք ե՛ղբարք իմ սիրելիք, Եղիցի ամենայն մարդ արա՛գ առ ՚ի լսել, եւ ծա՛նր առ ՚ի խօսել, եւ ծա՛նր առ ՚ի բարկանալ[2904]։
[2904] Ոմանք. Երագ առ ՚ի լսել։
19 Իմ սիրելի՛ եղբայրներ, իմացէ՛ք այս բանը. թող ամէն մարդ արագ լինի լսելու մէջ, ծանր՝ խօսելու մէջ եւ ծանր՝ բարկանալու մէջ.
19 Ուստի, իմ սիրելի՛ եղբայրներս, ամէն մարդ թող արագ ըլլայ լսելու մէջ եւ ծանր՝ խօսելու եւ ծանր՝ բարկանալու մէջ,
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: Итак, братия мои возлюбленные, всякий человек да будет скор на слышание, медлен на слова, медлен на гнев,
1:19  ἴστε, ἀδελφοί μου ἀγαπητοί. ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν·
1:19. Ἴστε, (Ye-should-have-had-come-to-see," ἀδελφοί ( Brethrened ) μου (of-me) ἀγαπητοί . ( Excessed-off-unto ) ἔστω (It-should-be) δὲ (moreover) πᾶς (all) ἄνθρωπος (a-mankind) ταχὺς (quick) εἰς (into) τὸ (to-the-one) ἀκοῦσαι, (to-have-heard,"βραδὺς (delayed) εἰς (into) τὸ (to-the-one) λαλῆσαι, (to-have-spoken-unto,"βραδὺς (delayed) εἰς (into) ὀργήν, (to-a-stressing,"
1:19. scitis fratres mei dilecti sit autem omnis homo velox ad audiendum tardus autem ad loquendum et tardus ad iramYou know, my dearest brethren. And let every man be swift to hear, but slow to speak and slow to anger.
19. Ye know , my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath:
1:19. You know this, my most beloved brothers. So let every man be quick to listen, but slow to speak and slow to anger.
1:19. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:

19: Итак, братия мои возлюбленные, всякий человек да будет скор на слышание, медлен на слова, медлен на гнев,
1:19  ἴστε, ἀδελφοί μου ἀγαπητοί. ἔστω δὲ πᾶς ἄνθρωπος ταχὺς εἰς τὸ ἀκοῦσαι, βραδὺς εἰς τὸ λαλῆσαι, βραδὺς εἰς ὀργήν·
1:19. scitis fratres mei dilecti sit autem omnis homo velox ad audiendum tardus autem ad loquendum et tardus ad iram
You know, my dearest brethren. And let every man be swift to hear, but slow to speak and slow to anger.
1:19. You know this, my most beloved brothers. So let every man be quick to listen, but slow to speak and slow to anger.
1:19. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Слово истины евангельской - для того, чтобы быть в состоянии приносить благие плоды в жизни людей, прежде всего должно быть слушаемо и воспринимаемо с должным настроением. Необходимы, прежде всего, полная готовность и усердие к слышанию слова Евангелия. При этом Апостол внушает читателям своим и всем христианам более всего слушать и усвоить слово истины, и менее всего стремиться к речам, к обилию слов. Здесь, напротив, нужна великая умеренность и осторожность (ср. III:1-2). Еще более необходимо избегать страстного гнева, выражающего настроение плотского человека, безмерно далекого от правды Божией (20). Напротив, христиане, изгнав из сердец своих всякую нечистоту и всякий остаток себялюбия и злобы, должны с кроткостью принимать в свои души, как в удобренную почву, насаждения евангельской истины, производимые видимым образом проповедниками Евангелия, а невидимым образом Самим Богом - в духовно-благодатном возрождении (ст. 21, см. ст. 18). Апостольское наставление (ст. 19) касательно медленности в слове напоминает увещание ветхозаветного мудреца: "буди скоре в слушании твоем и с долготерпением отвещай ответ" (Сир 5:13); для первоначальных читателей послания, происходивших из евреев, наставление это было особенно понятно и внушительно, но и общий смысл его имеет большую психологическую ценность и важность. Блаж. Феофилакт по поводу этого апостольского наставления замечает: "Скорым нужно быть на слышание, не простое, но деятельное, возбуждающее прилагать выслушанное к делу. Ибо известно, что, кто слушает прилежно и внимательно, тот готов будет и исполнять слышанное, а кто, напротив, медленно располагается к чему-нибудь и откладывает то, тот впоследствии может и совсем отстать oт предприятия. Посему относительно изучения божественных предметов апостол заповедует скорость, а относительно того, совершение чего соединено с опасностью, медленность. Таковы: слова, гнев. Ибо говорливость в гневе не оканчивается добром".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Suppressing Corrupt Affections; The Duty of Hearers; Practical Religion.A. D. 61.
19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: 20 For the wrath of man worketh not the righteousness of God. 21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. 22 But be ye doers of the word, and not hearers only, deceiving your own selves. 23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. 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 deed. 26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. 27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

In this part of the chapter we are required,

I. To restrain the workings of passion. This lesson we should learn under afflictions; and this we shall learn if we are indeed begotten again by the word of truth. For thus the connection stands--An angry and hasty spirit is soon provoked to ill things by afflictions, and errors and ill opinions become prevalent through the workings of our own vile and vain affections; but the renewing grace of God and the word of the gospel teach us to subdue these: Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath, v. 19. This may refer, 1. To the word of truth spoken of in the verse foregoing. And so we may observe, It is our duty rather to hear God's word, and apply our minds to understand it, than to speak according to our own fancies or the opinions of men, and to run into heat and passion thereupon. Let not such errors as that of God's being the occasion of men's sin ever be hastily, much less angrily, mentioned by you (and so as to other errors); but be ready to hear and consider what God's word teaches in all such cases. 2. This may be applied to the afflictions and temptations spoken of in the beginning of the chapter. And then we may observe, It is our duty rather to hear how God explains his providences, and what he designs by the, than to say as David did in his haste, I am cut off; or as Jonah did in his passion, I do well to be angry. Instead of censuring God under our trials, let us open our ears and hearts to hear what he will say to us. 3. This may be understood as referring to the disputes and differences that Christians, in those times of trial, were running into among themselves: and so this part of the chapter may be considered without any connection with what goes before. Here we may observe that, whenever matters of difference arise among Christians, each side should be willing to hear the other. People are often stiff in their own opinions because they are not willing to hear what others have to offer against them: whereas we should be swift to hear reason and truth on all sides, and be slow to speak any thing that should prevent this: and, when we do speak, there should be nothing of wrath; for a soft answer turneth away wrath. As this epistle is designed to correct a variety of disorders that existed among Christians, these words, swift to hear, slow to speak, slow to wrath, may be very well interpreted according to this last explication. And we may further observe from them that, if men would govern their tongues, they must govern their passions. When Moses's spirit was provoked, he spoke unadvisedly with his lips. If we would be slow to speak, we must be slow to wrath.

II. A very good reason is given for suppressing: For the wrath of man worketh not the righteousness of God, v. 20. It is as if the apostle had said, "Whereas men often pretend zeal for God and his glory, in their heat and passion, let them know that God needs not the passions of any man; his cause is better served by mildness and meekness than by wrath and fury." Solomon says, The words of the wise are heard in quiet, more than the cry of him that ruleth among fools, Eccl. ix. 17. Dr. Manton here says of some assemblies, "That if we were as swift to hear as we are ready to speak there would be less of wrath, and more of profit, in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, Hear me! hear me! the father modestly replied, Nec ego te, nec tu me, sed ambo audiamus apostolum--Neither let me hear thee, nor do thou hear me, but let us both hear the apostle." The worst thing we can bring to a religious controversy is anger. This, however it may pretend to be raised by a concern for what is just and right, is not to be trusted. Wrath is a human thing, and the wrath of man stands opposed to the righteousness of God. Those who pretend to serve the cause of God hereby show that they are acquainted neither with God or his cause. This passion must especially be watched against when we are hearing the word of God. See 1 Pet. ii. 1, 2.

III. We are called upon to suppress other corrupt affections, as well as rash anger: Lay aside all filthiness and superfluity of naughtiness, v. 21. The word here translated filthiness signifies those lusts which have the greatest turpitude and sensuality in them; and the words rendered superfluity of naughtiness may be understood of the overflowings of malice or any other spiritual wickednesses. Hereby we are taught, as Christians, to watch against, and lay aside, not only those more gross and fleshly dispositions and affections which denominate a person filthy, but all the disorders of a corrupt heart, which would prejudice it against the word and ways of God. Observe, 1. Sin is a defiling thing; it is called filthiness itself. 2. There is abundance of that which is evil in us, to be watched against; there is superfluity of naughtiness. 3. It is not enough to restrain evil affections, but they must be cast from us, or laid apart. Isa. xxx. 22, Thou shalt cast them away as a menstruous cloth; thou shalt say, Get you hence. 4. This must extend not only to outward sins, and greater abominations, but to all sin of thought and affection as well as speech and practice; pasan rhyparian--all filthiness, every thing that is corrupt and sinful. 5. Observe, from the foregoing parts of this chapter, the laying aside of all filthiness is what a time of temptation and affliction calls for, and is necessary to the avoiding of error, and the right receiving and improving of the word of truth: for,

IV. We are here fully, though briefly, instructed concerning hearing the word of God.

1. We are required to prepare ourselves for it (v. 21), to get rid of every corrupt affection and of every prejudice and prepossession, and to lay aside those sins which pervert the judgment and blind the mind. All the filthiness and superfluity of naughtiness, before explained, must, in an especial manner, be subdued and cast off, by all such as attend on the word of the gospel.

2. We are directed how to hear it: Receive with meekness the engrafted word, which is able to save your souls. (1.) In hearing the word of God, we are to receive it--assent to the truths of it--consent to the laws of it; receive it as the stock does the graft; so as that the fruit which is produced may be, not according to the nature of the sour stock, but according to the nature of that word of the gospel which is engrafted into our souls. (2.) We must therefore yield ourselves to the word of God, with most submissive, humble, and tractable tempers: this is to receive it with meekness. Being willing to hear of our faults, and taking it not only patiently, but thankfully, desiring also to be molded and formed by the doctrines and precepts of the gospel. (3.) In all our hearing we should aim at the salvation of our souls. It is the design of the word of God to make us wise to salvation; and those who propose any meaner or lower ends to themselves in attending upon it dishonour the gospel and disappoint their souls. We should come to the word of God (both to read it and hear it), as those who know it is the power of God unto salvation to every one that believeth, Rom. i. 16.

3. We are taught what is to be done after hearing (v. 22): But be you doers of the word, and not hearers only, deceiving your own selves. Observe here, (1.) Hearing is in order to doing; the most attentive and the most frequent hearing of the word of God will not avail us, unless we be also doers of it. If we were to hear a sermon every day of the week, and an angel from heaven were the preacher, yet, if we rested in bare hearing, it would never bring us to heaven. Therefore the apostle insists much upon it (and, without doubt, it is indispensably necessary) that we practice what we hear. "There must be inward practice by meditation, and outward practice in true obedience." Baxter. It is not enough to remember what we hear, and to be able to repeat it, and to give testimony to it, and commend it, and write it, and preserve what we have written; that which all this is in order to, and which crowns the rest, is that we be doers of the word. Observe, (2.) Bare hearers are self-deceivers; the original word, paralogizomenoi, signifies men's arguing sophistically to themselves; their reasoning is manifestly deceitful and false when they would make one part of their work discharge them from the obligation they lie under to another, or persuade themselves that filling their heads with notions is sufficient, though their hearts be empty of good affections and resolutions, and their lives fruitless of good works. Self-deceit will be found the worst deceit at last.

4. The apostle shows what is the proper use of the word of God, who they are that do not use it as they ought, and who they are that do make a right use of it, v. 23-25. Let us consider each of these distinctly. (1.) The use we are to make of God's word may be learnt from its being compared to a glass, in which a man may behold his natural face. As a looking-glass shows us the spots and defilements upon our faces, that they may be remedied and washed off, so the word of God shows us our sins, that we may repent of them and get them pardoned; it shows us what is amiss, that it may be amended. There are glasses that will flatter people; but that which is truly the word of God is no flattering glass. If you flatter yourselves, it is your own fault; the truth, as it is in Jesus, flatters no man. Let the word of truth be carefully attended to, and it will set before you the corruption of your nature, the disorders of your hearts and lives; it will tell you plainly what you are. Paul describes himself as in sensible of the corruption of his nature till he saw himself in the glass of the law (Rom. vii. 9): "I was alive without the law; that is, I took all to be right with me, and thought myself not only clean, but, compared with the generality of the world, beautiful too; but when the commandment came, when the glass of the law was set before me, then sin revived, and I died--then I saw my spots and deformities, and discovered that amiss in myself which before I was not aware of; and such was the power of the law, and of sin, that I then perceived myself in a state of death and condemnation." Thus, when we attend to the word of God, so as to see ourselves, our true state and condition, to rectify what is amiss, and to form and dress ourselves anew by the glass of God's word, this is to make a proper use of it. (2.) We have here an account of those who do not use this glass of the word as they ought: He that beholds himself, and goes his way, and straightway forgets what manner of man he was, v. 24. This is the true description of one who hears the word of God and does it not. How many are there who, when they sit under the word, are affected with their own sinfulness, misery, and danger, acknowledge the evil of sin, and their need of Christ; but, when their hearing is over, all is forgotten, convictions are lost, good affections vanish, and pass away like the waters of a land-flood: he straightway forgets. "The word of God (as Dr. Manton speaks) discovers how we may do away our sins, and deck and attire our souls with the righteousness of Jesus Christ. Maculæ sunt peccata, quæ ostendit lex; aqua est sanguis Christi, quem ostendit evangelium--Our sins are the spots which the law discovers; Christ's blood is the laver which the gospel shows." But in vain do we hear God's word, and look into the gospel glass, if we go away, and forget our spots, instead of washing them off, and forget our remedy, instead of applying to it. This is the case of those who do not hear the word as they ought. (3.) Those also are described, and pronounced blessed, who hear aright, and who use the glass of God's word as they should do (v. 25): Whoso looketh into the perfect law of liberty, and continueth therein, &c. Observe here, [1.] The gospel is a law of liberty, or, as Mr. Baxter expresses it, of liberation, giving us deliverance from the Jewish law, and from sin and guilt, and wrath and death. The ceremonial law was a yoke of bondage; the gospel of Christ is a law of liberty. [2.] It is a perfect law; nothing can be added to it. [3.] In hearing the word, we look into this perfect law; we consult it for counsel and direction; we look into it, that we may thence take our measures. [4.] Then only do we look into the law of liberty as we should when we continue therein--"when we dwell in the study of it, till it turn to a spiritual life, engrafted and digested in us" (Baxter)--when we are not forgetful of it, but practice it as our work and business, set it always before our eyes, and make it the constant rule of our conversation and behaviour, and model the temper of our minds by it. [5.] Those who thus do, and continue in the law and word of God, are, and shall be, blessed in their deed; blessed in all their ways, according to the first psalm, to which, some think, James here alludes. He that meditates in the law of God, and walks according to it, the psalmist says, shall prosper in whatsoever he does. And he that is not a forgetful hearer, but a doer of the work which God's word sets him about, James says, shall be blessed. The papists pretend that here we have a clear text to prove we are blessed for our good deeds; but Dr. Manton, in answer to that pretence, puts the reader upon marking the distinctness of scripture-phrase. The apostle does not say, for his deeds, that any man is blessed, but in his deed. This is a way in which we shall certainly find blessedness, but not the cause of it. This blessedness does not lie in knowing, but in doing the will of God. John xiii. 17, If you know these things, happy are you if you do them. It is not talking, but walking, that will bring us to heaven.

V. The apostle next informs us how we may distinguish between a vain religion and that which is pure and approved of God. Great and hot disputes there are in the world about this matter: what religion is false and vain, and what is true and pure. I wish men would agree to let the holy scripture in this place determine the question: and here it is plainly and peremptorily declared,

1. What is a vain religion: If any man among you seemeth to be religious, and bridleth not his tongue, but deceives his own heart, this man's religion is vain. Here are three things to be observed:-- (1.) In a vain religion there is much of show, and affecting to seem religious in the eyes of others. This, I think, is mentioned in a manner that should fix our thoughts on the word seemeth. When men are more concerned to seem religious than really to be so, it is a sign that their religion is but vain. Not that religion itself is a vain thing (those do it a great deal of injustice who say, It is in vain to serve the Lord), but it is possible for people to make it a vain thing, if they have only a form of godliness, and not the power. (2.) In a vain religion there is much censuring, reviling, and detracting of others. The not bridling the tongue here is chiefly meant of not abstaining from these evils of the tongue. When we hear people ready to speak of the faults of others, or to censure them as holding scandalous errors, or to lessen the wisdom and piety of those about them, that they themselves may seem the wiser and better, this is a sign that they have but a vain religion. The man who has a detracting tongue cannot have a truly humble gracious heart. He who delights to injure his neighbour in vain pretends to love God; therefore a reviling tongue will prove a man a hypocrite. Censuring is a pleasing sin, extremely complaint with nature, and therefore evinces a man's being in a natural state. These sins of the tongue were the great sins of that age in which James wrote (as other parts of this epistle fully show); and it is a strong sing of a vain religion (says Dr. Manton) to be carried away with the evil of the times. This has ever been a leading sin with hypocrites, that the more ambitious they have been to seem well themselves the more free they have been in censuring and running down others; and there is such quick intercourse between the tongue and the heart that the one may be known by the other. On these accounts it is that the apostle has made an ungoverned tongue an undoubted certain proof of a vain religion. There is no strength nor power in that religion which will not enable a man to bridle his tongue. (3.) In a vain religion a man deceives his own heart; he goes on in such a course of detracting from others, and making himself seem somebody, that at last the vanity of his religion is consummated by the deceiving of his own soul. When once religion comes to be a vain thing, how great is the vanity!

2. It is here plainly and peremptorily declared wherein true religion consists: Pure religion and undefiled before God and the Father is this, v. 27. Observe, (1.) It is the glory of religion to be pure and undefiled; not mixed with the inventions of men nor with the corruption of the world. False religions may be known by their impurity and uncharitableness; according to that of John, He that doeth not righteousness is not of God neither he that loveth not his brother, 1 John iii. 10. But, on the other hand, a holy life and a charitable heart show a true religion. Our religion is not (says Dr. Manton) adorned with ceremonies, but purity and charity. And it is a good observation of his that a religion which is pure should be kept undefiled. (2.) That religion is pure and undefiled which is so before God and the Father. That is right which is so in God's eye, and which chiefly aims at his approbation. True religion teaches us to do every thing as in the presence of God; and to seek his favour, and study to please him in all our actions. (3.) Compassion and charity to the poor and distressed from a very great and necessary part of true religion: Visiting the fatherless and widow in their affliction. Visiting is here put for all manner of relief which we are capable of giving to others; and fatherless and widows are here particularly mentioned, because they are generally most apt to be neglected or oppressed: but by them we are to understand all who are proper objects of charity, all who are in affliction. It is very remarkable that if the sum of religion be drawn up to two articles this is one--to be charitable and relieve the afflicted. Observe, (4.) An unspotted life must accompany an unfeigned love and charity: To keep himself unspotted from the world. The world is apt to spot and blemish the soul, and it is hard to live in it, and have to do with it, and not be defiled; but this must be our constant endeavour. Herein consists pure and undefiled religion. The very things of the world too much taint our spirits, if we are much conversant with them; but the sins and lusts of the world deface and defile them very woefully indeed. John comprises all that is in the world, which we are not to love, under three heads: the lust of the flesh, the lust of the eyes, and the pride of life; and to keep ourselves unspotted from all these is to keep ourselves unspotted from the world. May God by his grace keep both our hearts and lives clean from the love of the world, and from the temptations of wicked worldly men.
Adam Clarke: Commentary on the Bible - 1831
1:19: Swift to hear - Talk little and work much, is a rabbinical adage. - Pirkey Aboth, cap. i. 15.
The righteous speak little, and do much; the wicked speak much, and do nothing. - Bava Metzia, fol. 87.
The son of Sirach says, cap. v. 11: Γινου ταχυς εν τῃ ακροασει σου, και εν μακροθυμιᾳ φθεγγου αποκρισιν. "Be swift to hear, and with deep consideration give answer."
Slow to wrath - "There are four kinds of dispositions," says the Midrash hanaalam, cap. v. 11: "First, Those who are easily incensed, and easily pacified; these gain on one hand, and lose on the other. Secondly, Those who are not easily incensed, but are difficult to be appeased; these lose on the one hand, and gain on the other. Thirdly, Those who are difficult to be incensed, and are easily appeased; these are the good. Fourthly, Those who are easily angered, and difficult to be appeased; these are the wicked." Those who are hasty in speech are generally of a peevish or angry disposition. A person who is careful to consider what he says, is not likely to be soon angry.
Albert Barnes: Notes on the Bible - 1834
1:19: Wherefore, my beloved brethren - The connection is this: "since God is the only source of good; since he tempts no man; and since by his mere sovereign goodness, without any claim on our part, we have had the high honor conferred on us of being made the first-fruits of his creatures, we ought to be ready to hear his voice, to subdue all our evil passions, and to bring our souls to entire practical obedience." The necessity of obedience, or the doctrine that the gospel is not only to be learned but practiced, is pursued at length in this and the following chapter. The particular statement here Jam 1:19-21 is, that religion requires us to be meek and docile; to lay aside all irritability against the truth, and all pride of opinion, and all corruption of heart, and to receive meekly the ingrafted word. See the analysis of the chapter.
Let every man be swift to hear, slow to speak - That is, primarily, to hear God; to listen to the instructions of that truth by which we have been begotten, and brought into so near relation to him. At the same time, though this is the primary sense of the phrase here, it may be regarded as inculcating the general doctrine that we are to be more ready to hear than to speak; or that we are to be disposed to learn always, and from any source. Our appropriate condition is rather that of learners than instructors; and the attitude of mind which we should cultivate is that of a readiness to receive information from any quarter. The ancients have some sayings on this subject which are well worthy of our attention. "Men have two ears, and but one tongue, that they should hear more than they speak." "The ears are always open, ever ready to receive instruction; but the tongue is surrounded with a double row of teeth, to hedge it in, and to keep it within proper bounds." See Benson. So Valerius Maximus, vii. 2.
"How noble was the response of Xenocrates! When he met the reproaches of others with a profound silence, someone asked him why he alone was silent. 'Because,' says he, 'I have sometimes had occasion to regret that I have spoken, never that I was silent.'" See Wetstein. So the son of Sirach, "Be swift to hear, and with deep consideration (ἐν μακροθυμίᾳ en makrothumia) give answer." So the Rabbis have some similar sentiments. "Talk little and work much." Pirkey Aboth. c. i. 15. "The righteous speak little and do much; the wicked speak much and do nothing." Bava Metsia, fol. 87. A sentiment similar to that before us is found in Ecc 5:2. "Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God." So Pro 10:19. "In the multitude of words there wanteth not sin." Pro 13:3. "He that keepeth his mouth keepeth his life." Pro 15:2. "The tongue of the wise useth knowledge aright, but the mouth of fools poureth out foolishness."
Slow to wrath - That is, we are to govern and restrain our temper; we are not to give indulgence to excited and angry passions. Compare Pro 16:32, "He that is slow to anger is greater than the mighty; and he that ruleth his spirit than he that taketh a city." See also on this subject, Job 5:2; Pro 11:17; Pro 13:10; Pro 14:16; Pro 15:18; Pro 19:19; Pro 22:24; Pro 25:28; Ecc 7:9; Rom 12:17; Th1 5:14; Pe1 3:8. The particular point here is, however, not that we should be slow to wrath as a general habit of mind, which is indeed most true, but in reference particularly to the reception of the truth. We should lay aside all anger and wrath, and should come to the investigation of truth with a calm mind, and an imperturbed spirit. A state of wrath or anger is always unfavorable to the investigation of truth. Such an investigation demands a calm spirit, and he whose mind is excited and enraged is not in a condition to see the value of truth, or to weigh the evidence for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: let: Neh 8:2, Neh 8:3, Neh 8:12-14, Neh 8:18, Neh 9:3; Pro 8:32-35; Ecc 5:1; Mar 2:2, Mar 12:37; Luk 15:1; Luk 19:48; Act 2:42, Act 10:33, Act 13:42-44, Act 13:48, Act 17:11; Th1 2:13
slow to speak: Jam 1:26, Jam 3:1, Jam 3:2; Pro 10:19, Pro 13:3, Pro 15:2, Pro 17:27, Pro 18:13, Pro 18:21, Pro 21:23; Ecc 5:2, Ecc 5:3
slow to wrath: Neh 9:17; Pro 14:17, Pro 14:29, Pro 15:18, Pro 16:32, Pro 17:14, Pro 19:11, Pro 19:19, Pro 25:28; Ecc 7:8, Ecc 7:9; Mat 5:22; Gal 5:20, Gal 5:21; Eph 4:26, Eph 4:31; Col 3:8, Col 3:15
John Gill
1:19 Wherefore, my beloved brethren,.... Since the Gospel, the word of truth, is the means and instrument which God makes use of in regeneration, and in forming people for himself:
let every man be swift to hear; not anything; not idle and unprofitable talk, or filthy and corrupt communication; but wholesome advice, good instructions, and the gracious experiences of the saints, and, above all, the word of God; to the hearing of which men should fly, as doves to their windows; should make haste, and be early in their attendance on it, as well, as constant; and receive it with all readiness, and with a sort of greediness of mind, that their souls may be profited, and God may be glorified: the phrase is Jewish; things easy and smooth, a man is , "swift to hear them (l): slow to speak"; against what is heard, without thoroughly weighing and considering what is said; and this may regard silence under hearing the word, and is also a rule to be observed in private conversation: or the sense may be, be content to be hearers of the word, and not forward to be preachers of it; and if called to that work, think before you speak, meditate on the word, and study to be approved to God and men. Silence is not only highly commended by the Pythagoreans, among whom it was enjoined their disciples five years (m); but also by the Jews: they say, nothing is better for the body than silence; that if a word is worth one shekel, silence is worth two, or worth a precious stone; that it is the spice of speech, and the chief of all spices; that it is the hedge of wisdom; hence it is the advice of Shammai; "say little, and do much" (n): and they cry up, as a very excellent precept, "be silent, and hear"; and as containing more than persons are aware of (o):
slow to wrath; in hearing; when admonitions and reproofs are given, sin is exposed, and vice corrected, and the distinguishing doctrines of grace, are preached; which are apt to fill natural men with wrath, and which must greatly hinder the usefulness of the word; see Lk 4:28. This is omitted in the Ethiopic version.
(l) Gloss. in T. Bab. Megilla, fol. 21. 1. (m) Alex. ab Alex. Genial. Dier. l. 2. c. 25. (n) Pirke Abot, c. 1. sect. 15. 17. & 3. 13. T. Bab. Megilla. fol. 18. 1. Vajikra Rabba, sect. 16. fol. 158. 3. Midrash Kohelet, fol. 71. 1. (o) Philo Zuis Rer. Divin. Haeres. p. 482. Vid. T. Bab. Sanhedrin, fol. 7. 1.
John Wesley
1:19 Let every man be swift to hear - This is treated of from Jas 1:21 to the end of the next chapter. Slow to speak - Which is treated of in he third chapter. Slow to wrath - Neither murmuring at God, nor angry at his neighbour. This is treated of in the third, and throughout the fourth and fifth chapters.
Robert Jamieson, A. R. Fausset and David Brown
1:19 Wherefore--as your evil is of yourselves, but your good from God. However, the oldest manuscripts and versions read thus: "YE KNOW IT (so Eph 5:5; Heb 12:17), my beloved brethren; BUT (consequently) let every man be swift to hear," that is, docile in receiving "the word of truth" (Jas 1:18, Jas 1:21). The true method of hearing is treated in Jas 1:21-27, and Jam. 2:1-26.
slow to speak-- (Prov 10:19; Prov 17:27-28; Eccles 5:2). A good way of escaping one kind of temptation arising from ourselves (Jas 1:13). Slow to speak authoritatively as a master or teacher of others (compare Jas 3:1): a common Jewish fault: slow also to speak such hasty things of God, as in Jas 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-- (Jas 3:13-14; Jas 4:5). Slow in becoming heated by debate: another Jewish fault (Rom 2:8), 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 Jas 1:2. Hastiness of temper hinders hearing God's word; so Naaman, 4Kings 5:11; Lk 4:28.
1:201:20: Զի բարկութիւն մարդոյ զարդարութիւն Աստուծոյ ո՛չ գործէ։
20 որովհետեւ մարդու բարկութիւնը Աստծու արդարութիւնը չի կատարում:
20 Վասն զի մարդուն բարկութիւնը Աստուծոյ արդարութիւնը չի կատարեր։
Զի բարկութիւն մարդոյ զարդարութիւն Աստուծոյ ոչ գործէ:

1:20: Զի բարկութիւն մարդոյ զարդարութիւն Աստուծոյ ո՛չ գործէ։
20 որովհետեւ մարդու բարկութիւնը Աստծու արդարութիւնը չի կատարում:
20 Վասն զի մարդուն բարկութիւնը Աստուծոյ արդարութիւնը չի կատարեր։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: ибо гнев человека не творит правды Божией.
1:20  ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐκ ἐργάζεται.
1:20. ὀργὴ (a-stressing) γὰρ (therefore) ἀνδρὸς (of-a-man) δικαιοσύνην (to-a-course-belongedness) θεοῦ (of-a-Deity) οὐκ (not) ἐργάζεται . ( it-worketh-to )
1:20. ira enim viri iustitiam Dei non operaturFor the anger of man worketh not the justice of God.
20. for the wrath of man worketh not the righteousness of God.
1:20. For the anger of man does not accomplish the justice of God.
1:20. For the wrath of man worketh not the righteousness of God.
For the wrath of man worketh not the righteousness of God:

20: ибо гнев человека не творит правды Божией.
1:20  ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην θεοῦ οὐκ ἐργάζεται.
1:20. ira enim viri iustitiam Dei non operatur
For the anger of man worketh not the justice of God.
1:20. For the anger of man does not accomplish the justice of God.
1:20. For the wrath of man worketh not the righteousness of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:20: The wrath of man - A furious zeal in matters of religion is detestable in the sight of God; he will have no sacrifice that is not consumed by fire from his own altar. The zeal that made the Papists persecute and burn the Protestants, was kindled in hell. This was the wrath of man, and did not work any righteous act for God; nor was it the means of working righteousness in others; the bad fruit of a bad tree. And do they still vindicate these cruelties? Yes: for still they maintain that no faith is to be kept with heretics, and they acknowledge the inquisition.
Albert Barnes: Notes on the Bible - 1834
1:20: For the wrath of man worketh not the righteousness of God - Does not produce in the life that righteousness which God requires. Its tendency is not to incline us to keep the law, but to break it; not to induce us to embrace the truth, but the opposite. The meaning of this passage is not that our wrath will make God either more or less righteous; but that its tendency is not to produce that upright course of life, and love of truth, which God requires. A man is never sure of doing right under the influence of excited feelings; he may do that which is in the highest sense wrong, and which he will regret all his life. The particular meaning of this passage is, that wrath in the mind of man will not have any tendency to make him righteous. It is only that candid state of mind which will lead him to embrace the truth which can be hoped to have such an effect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: Jam 3:17, Jam 3:18; Num 20:11, Num 20:12; Ti2 2:24, Ti2 2:25
Geneva 1599
1:20 For the wrath of man worketh not the (s) righteousness of God.
(s) That which God appoints.
John Gill
1:20 For the wrath of man worketh not the righteousness of God. This is so far from engaging persons to do that which is right and acceptable in the sight of God, that it puts them upon doing that which is evil. The Alexandrian copy reads, "with the wrath of men do not work the righteousness of God"; do not attend upon the word and ordinances of God with a wrathful spirit. Compare, with this, Ti1 2:8.
John Wesley
1:20 The righteousness of God here includes all duties prescribed by him, and pleasing to him.
Robert Jamieson, A. R. Fausset and David Brown
1:20 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 (Jas 3:18). The oldest and best reading means "worketh," that is, practiceth not: the received reading is "worketh," produceth not.
1:211:21: Որով ՚ի բա՛ց թօթափեալ զամենայն աղտեղութիւն եւ զյաւելուածս չարեաց, հեզութեամբ ընդունիջի՛ք զբանն ընտաբոյս. որ կարօղն է կեցուցանե՛լ զոգիս ձեր[2905]։ [2905] Ոմանք. Թօթափել զամենայն աղտեղութիւնս... զբանն ընդաբոյս... զհոգիս ձեր։
21 Ահա թէ ինչու, դէ՛ն գցելով ամենայն աղտեղութիւն եւ չարիքի աւելցուկ, հեզութեա՛մբ ընդունեցէք ձեր մէջ սերմանուած խօսքը, որ կարող է փրկել ձեր հոգիները:
21 Ուստի ամէն աղտեղութիւն ու չարութիւն մէկդի ձգելով, հեզութեամբ ընդունեցէք ձեր մէջ սերմանուած խօսքը, որ կրնայ ձեր հոգիները փրկել։
Որով ի բաց թօթափեալ զամենայն աղտեղութիւն եւ զյաւելուածս չարեաց, հեզութեամբ ընդունիջիք զբանն ընդաբոյս, որ կարօղն է կեցուցանել զոգիս ձեր:

1:21: Որով ՚ի բա՛ց թօթափեալ զամենայն աղտեղութիւն եւ զյաւելուածս չարեաց, հեզութեամբ ընդունիջի՛ք զբանն ընտաբոյս. որ կարօղն է կեցուցանե՛լ զոգիս ձեր[2905]։
[2905] Ոմանք. Թօթափել զամենայն աղտեղութիւնս... զբանն ընդաբոյս... զհոգիս ձեր։
21 Ահա թէ ինչու, դէ՛ն գցելով ամենայն աղտեղութիւն եւ չարիքի աւելցուկ, հեզութեա՛մբ ընդունեցէք ձեր մէջ սերմանուած խօսքը, որ կարող է փրկել ձեր հոգիները:
21 Ուստի ամէն աղտեղութիւն ու չարութիւն մէկդի ձգելով, հեզութեամբ ընդունեցէք ձեր մէջ սերմանուած խօսքը, որ կրնայ ձեր հոգիները փրկել։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: Посему, отложив всякую нечистоту и остаток злобы, в кротости примите насаждаемое слово, могущее спасти ваши души.
1:21  διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας ἐν πραΰτητι δέξασθε τὸν ἔμφυτον λόγον τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν.
1:21. διὸ (Through-which) ἀποθέμενοι ( having-had-placed-off ) πᾶσαν (to-all) ῥυπαρίαν (to-a-dirtying-unto) καὶ (and) περισσείαν (to-an-abouting-of) κακίας (of-a-disrupting-unto,"ἐν (in) πραΰτητι (unto-a-mildness) δέξασθε ( ye-should-have-received ) τὸν (to-the-one) ἔμφυτον (to-planted-in) λόγον (to-a-forthee) τὸν (to-the-one) δυνάμενον ( to-abling ) σῶσαι (to-have-saved) τὰς (to-the-ones) ψυχὰς (to-breathings) ὑμῶν. (of-ye)
1:21. propter quod abicientes omnem inmunditiam et abundantiam malitiae in mansuetudine suscipite insitum verbum quod potest salvare animas vestrasWherefore, casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.
21. Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.
1:21. Because of this, having cast away all uncleanness and an abundance of malice, receive with meekness the newly-grafted Word, which is able to save your souls.
1:21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls:

21: Посему, отложив всякую нечистоту и остаток злобы, в кротости примите насаждаемое слово, могущее спасти ваши души.
1:21  διὸ ἀποθέμενοι πᾶσαν ῥυπαρίαν καὶ περισσείαν κακίας ἐν πραΰτητι δέξασθε τὸν ἔμφυτον λόγον τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν.
1:21. propter quod abicientes omnem inmunditiam et abundantiam malitiae in mansuetudine suscipite insitum verbum quod potest salvare animas vestras
Wherefore, casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.
1:21. Because of this, having cast away all uncleanness and an abundance of malice, receive with meekness the newly-grafted Word, which is able to save your souls.
1:21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:21: All filthiness - Πασαν ῥυπαριαν. This word signifies any impurity that cleaves to the body; but applied to the mind, it implies all impure and unholy affections, such as those spoken of Jam 1:15, which pollute the soul; in this sense it is used by the best Greek writers.
Superfluity of naughtiness - Περισσειαν κακιας· The overflowing of wickedness. Perhaps there is an allusion here to the part cut off in circumcision, which was the emblem of impure desire; and to lessen that propensity, God, in his mercy, enacted this rite. Put all these evil dispositions aside, for they blind the soul, and render it incapable of receiving any good, even from that ingrafted word of God which otherwise would have saved their souls.
The ingrafted word - That doctrine which has already been planted among you, which has brought forth fruit in all them that have meekly and humbly received it, and is as powerful to save your souls as the souls of those who have already believed. I think this to be the meaning of εμφυτον λογον, the ingrafted word or doctrine. The seed of life had been sown in the land; many of them had received it to their salvation; others had partially credited it, but not so as to produce in them any saving effects. Besides, they appear to have taken up with other doctrines, from which they had got no salvation; he therefore exhorts them to receive the doctrine of Christ, which would be the means of saving them unto eternal life. And when those who were Jews, and who had been originally planted by God as altogether a right vine, received the faith of the Gospel, it is represented as being ingrafted on that right stock, the pure knowledge of the true God and his holy moral law. This indeed was a good stock on which to implant Christianity. This appears to be what the apostle means by the ingrafted word, which is able to save the soul.
Albert Barnes: Notes on the Bible - 1834
1:21: Wherefore - In view of the fact that God has begotten us for his own service; in view of the fact that excited feeling tends only to wrong, let us lay aside all that is evil, and submit ourselves wholly to the influence of truth.
Lay apart all filthiness - The word here rendered filthiness, occurs nowhere else in the New Testament, It means properly filth; and then is applied to evil conduct considered as disgusting or offensive. Sin may be contemplated as a wrong thing; as a violation of law; as evil in its nature and tendency, and therefore to be avoided; or it may be contemplated as disgusting, offensive, loathsome. To a pure mind, this is one of its most odious characteristics; for, to such a mind, sin in any form is more loathsome than the most offensive object can be to any of the senses.
And superfluity of haughtiness - Literally, "abounding of evil." It is rendered by Doddridge, "overflowing of malignity;" by Tindal, "superfluity of maliciousness;" by Benson, "superfluity of malice;" by Bloomfield, "petulance." The phrase "superfluity of haughtiness," or of evil, does not exactly express the sense, as if we were only to lay aside that which abounded, or which is superfluous, though we might retain that which does not come under this description; but the object of the apostle is to express his deep abhorrence of the thing referred to by strong and emphatic language. He had just spoken of sin in one aspect, as filthy, loathsome, detestable; here he designs to express his abhorrence of it by a still more emphatic description, and he speaks of it not merely as an evil, but as an evil abounding, overflowing; an evil in the highest degree. The thing referred to had the essence of evil in it (κακία kakia); but it was not merely evil, it was evil that was aggravated, that was overflowing, that was eminent in degree (περισσείαν perisseian). The particular reference in these passages is to the reception of the truth; and the doctrine taught is, that a corrupt mind, a mind full of sensuality and wickedness, is not favorable to the reception of the truth. It is not fitted to see its beauty, to appreciate its value, to understand its just claims, or to welcome it to the soul. Purity of heart is the best preparation always for seeing the force of truth.
And receive with meekness - That is, open the mind and heart to instruction, and to the fair influence of truth. Meekness, gentleness, docility, are everywhere required in receiving the instructions of religion, as they are in obtaining knowledge of any kind. See the notes at Mat 18:2-3.
The engrafted word - The gospel is here represented under the image of that which is implanted or engrafted from another source; by a figure that would be readily understood, for the art of engrafting is everywhere known. Sometimes the gospel is represented under the image of seed sown (Compare Mar 6:14, following); but here it is under the figure of a shoot implanted or engrafted, that produces fruit of its own, whatever may be the original character of the tree into which it is engrafted. Compare the notes at Rom 11:17. The meaning here is, that we should allow the principles of the gospel to be thus engrafted on our nature; that however crabbed or perverse our nature may be, or however bitter and vile the fruits which it might bring forth of its own accord, it might, through the engrafted word, produce the fruits of righteousness.
Which is able to save your souls - It is not, therefore, a weak and powerless thing, merely designed to show its own feebleness, and to give occasion for God to work a miracle; but it has power, and is adapted to save. Compare the notes at Rom 1:16; Co1 1:18; Ti2 3:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: lay: Isa 2:20, Isa 30:22; Eze 18:31; Rom 13:12, Rom 13:13; Eph 4:22; Col 3:5-8; Heb 12:1; Pe1 2:1, Pe1 2:11
filthiness: Jam 4:8; Eze 36:25; Co2 7:1; Eph 5:4
and receive: Psa 25:9; Isa 29:19, Isa 61:1; Zep 2:3; Mat 5:5; Act 10:33; Th1 1:5, Th1 2:13
the engrafted: Joh 6:63, Joh 6:68; Rom 6:17 *marg. Rom 11:17; Heb 4:2
which: Act 13:26; Rom 1:16; Co1 15:2; Eph 1:13; Ti2 3:15-17; Tit 2:11; Heb 2:3; Pe1 1:9
Geneva 1599
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.
John Gill
1:21 Wherefore lay apart all filthiness,.... All manner of filthiness, both of flesh and spirit; all pride, vanity, wrath, malice, and evil speaking, under hearing the word: the allusion seems to be to a boiling pot, which casts up scum and filth, which must be taken off: and such is the spirit of wrathful men; it throws up the filth of haughtiness and pride, of anger, wrath, and wickedness, which must be taken off, and laid aside; or the word will not be heard to any profit, or advantage:
and superfluity of naughtiness, or "malice"; the abundance and overflow of it, which arises from such an evil heart, where wrath prevails, and governs: see 1Pet 2:1. There seems to be an allusion to the removing of the superfluous foreskin of the flesh, in circumcision, typical
of the foreskin of the heart, spoken of in Jer 4:4 which the Targum, in that place, calls , "the wickedness", or "naughtiness of your hearts" to be removed:
and receive with meekness the ingrafted word; which becomes so when it is received; when it is put into the heart by the Spirit of God, and is mixed with faith by them that hear it; so that it is, as it were, incorporated into them, and becomes natural to them, which before was not; and taking deep root in them, brings forth much fruit: and where it comes with power, it reduces every high thought into the obedience of Christ, and makes men meek and humble; and only such receive the truth in the love of it; and to such is the Gospel preached, Is 61:1, and none but such hear it with profit and edification:
which is able to save your souls; even your whole persons, both soul and body: but the soul is only mentioned, as being the more excellent part of man: this must not be understood of the word, as if it was the author or cause of salvation, but as an instrument; it being a declaration of salvation by Christ, or what shows unto men the way of salvation by him; and is the power of God unto salvation to them, when it is attended with the energy of the Spirit, and the efficacy of divine grace. See Ti2 3:15.
John Wesley
1:21 Therefore laying aside - As a dirty garment. All the filthiness and superfluity of wickedness - For however specious or necessary it may appear to worldly wisdom, all wickedness is both vile, hateful, contemptible, and really superfluous. Every reasonable end may be effectually answered without any kind or degree of it. Lay this, every known sin, aside, or all your hearing is vain. With meekness - Constant evenness and serenity of mind. Receive - Into your ears, your heart, your life. The word - Of the gospel. Ingrafted - In believers, by regeneration, Jas 1:18 and by habit, Heb 5:14. Which is able to save your souls - The hope of salvation nourishes meekness.
Robert Jamieson, A. R. Fausset and David Brown
1:21 lay apart--"once for all" (so the Greek): as a filthy garment. Compare Joshua's filthy garments, Zech 3:3, Zech 3:5; Rev_ 7:14. "Filthiness" is cleansed away by hearing the word (Jn 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). 1Pet 2:1 has the very same words in the Greek. So "malice" is the translation, Eph 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" (1Pet 2:2). Meekness, I think, includes also a childlike, docile, humble, as well as an uncontentious, spirit (Ps 25:9; Ps 45:4; Is 66:2; Mt 5:5; Mt 11:28-30; Mt 18:3-4; contrast Rom 2:8). On "receive," applied to ground receiving seed, compare Mk 4:20. Contrast Acts 17:11; Th1 1:6 with Th2 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 (Deut 6:6; Deut 11:18; Ps 119:11). ALFORD translates, "The implanted word," referring to the parable of the sower (Mat. 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, Jas 5:20).
1:221:22: Լինիջի՛ք առնելի՛ք բանին, եւ մի՛ լսելիք միայն համարեսջիք յանձինս[2906]։ [2906] Ոմանք. Համարեսջիք զանձինս։
22 Խօսքը կատարողնե՛ր եղէք եւ ոչ թէ միայն այն լսողներ համարեցէք դուք ձեզ[20].[20] Յունարէնն աւելացնում է՝ դուք ձեզ խաբելով:
22 Խօսքը կատարեցէ՛ք, միայն մի՛ լսէք՝ ինքզինքնիդ խաբելով։
Լինիջիք առնելիք բանին, եւ մի՛ լսելիք միայն [6]համարեսջիք յանձինս:

1:22: Լինիջի՛ք առնելի՛ք բանին, եւ մի՛ լսելիք միայն համարեսջիք յանձինս[2906]։
[2906] Ոմանք. Համարեսջիք զանձինս։
22 Խօսքը կատարողնե՛ր եղէք եւ ոչ թէ միայն այն լսողներ համարեցէք դուք ձեզ[20].
[20] Յունարէնն աւելացնում է՝ դուք ձեզ խաբելով:
22 Խօսքը կատարեցէ՛ք, միայն մի՛ լսէք՝ ինքզինքնիդ խաբելով։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: Будьте же исполнители слова, а не слышатели только, обманывающие самих себя.
1:22  γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
1:22. Γίνεσθε ( Ye-should-become ) δὲ (moreover) ποιηταὶ (doers) λόγου (of-a-forthee) καὶ (and) μὴ (lest) ἀκροαταὶ (hearers) μόνον (to-alone) παραλογιζόμενοι ( fortheeing-beside-to ) ἑαυτούς. (to-selves)
1:22. estote autem factores verbi et non auditores tantum fallentes vosmet ipsosBut be ye doers of the word and not hearers only, deceiving your own selves.
22. But be ye doers of the word, and not hearers only, deluding your own selves.
1:22. So be doers of the Word, and not listeners only, deceiving yourselves.
1:22. But be ye doers of the word, and not hearers only, deceiving your own selves.
But be ye doers of the word, and not hearers only, deceiving your own selves:

22: Будьте же исполнители слова, а не слышатели только, обманывающие самих себя.
1:22  γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ παραλογιζόμενοι ἑαυτούς.
1:22. estote autem factores verbi et non auditores tantum fallentes vosmet ipsos
But be ye doers of the word and not hearers only, deceiving your own selves.
1:22. So be doers of the Word, and not listeners only, deceiving yourselves.
1:22. But be ye doers of the word, and not hearers only, deceiving your own selves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-25: Слово истины, чтобы приводить людей ко спасению, не только должно быть тщательно и внимательно слушаемо, но, подобно зерну, принимаемому и усвояемому землею, должно быть всажденным в почву сердца человеческого и дать соответствующий росток, т. е., выразиться и проявиться в добрых делах; вся жизнь и деятельность человека-христианина должна быть выражением и осуществлением того, чему поучает слово истины. Кто не проводит слова истины в жизнь свою, тот лишь обманывает себя самого, ошибочно думая, что божественное слово и в таком случае будет для него полезным, принесет ему блаженство (ст. 25), спасение, чего в действительности не может быть: совершенство и блаженство достигаются не простым слушанием или знанием слова истины, а деятельностью, сообразной с опознанным словом истины (ср. Мф 12:24-26). Истину эту Апостол далее уясняет наглядным примером: слово Боже, сообщающее человеку истину (ст. 18), уподобляется у св. Иакова зеркалу, причем, если в зеркале человек рассматривает образ своего внешнего бытия (proswpon thV genesewV), в слове Божием изображается внутренний облик человека, образ его нравственного существа; но как человек, увидавший в зеркале черты лица своего и не сделавший никакого применения из своего наблюдения, не оправивший, напр., своей головы, скоро и бесследно утрачивает из памяти полученное при смотрении в зеркало впечатление, так и человек, слушающий слово евангельской истины и не исполняющий его, не имеет слова Божия "пребывающим" (Ин 5:38) в нем, забывает о нем, и оно не приносит ему спасительных плодов. "От обыкновенного зеркала Апостол переводит речь к зеркалу мысленному, ничего не выведши из представленного в кратких словах примера. Ему надлежало бы сказать так: кто слушает закон и не исполняет, тот подобен человеку, рассматривающему лицо свое в зеркале. Как этот посмотрел на себя, отошел, и тотчас забыл, как он, так и тот, усмотрев из закона Моисеева, для чего он сотворен, именно для славы Божией и для жизни по образу создавшего его Бога, ничего из виденного не исполнил, но поступил точно так же, как смотревшийся в зеркало: ему следовало бы воспользоваться виденным, а он, каков и тот. И не без цели поступает так Апостол, умалчивая нечто: он сосредоточивает слушателя и напрягает его слушать это не между делом. Ибо "блаженны не такие слушатели, а соединяющее с слушанием дело" (блаж. Феофил). Полезно и спасительно слушание и изучение слова евангельского лишь в том случае, если за этим слушанием и изучением следует деятельное пополнение правил и заветов Евангелия. Слово евангельской истины (ст. 18), как слово, посеянное в сердцах наших (ст. 21), написанное не на скрижалях каменных, а на скрижалях сердца (2Кор. 3:6), есть божественное слово, вполне соответствующее нашей истинной природе. В этом смысле оно есть "закон совершенный, закон свободы" (nomoV teleioV, n. thV eleuqeriaV, ст. 25), сравнительно с ветхозаветным законом, который у другого апостола именуется законом немощным и несовершенным (ср. 7:18-19) и законом рабства (Гал 5:1): "то был закон внешний, дробный, порабощающий волю, а это закон внутренний, действующий внутренне на волю человека" (проф. Богдашевский). О свободе закона евангельского Ап. Павел говорит: "закон бо духа жизни во Христе Иисусе свободил мя есть от закона греховнаго и смерти" (Рим 8:2). "К словам "закон совершен" прибавил (Ап. Иаков) "закон свободы", чтобы указать на отличительную его черту - свободу; ибо закон Христов, освободив от рабства плотского, поставляет приходящего к Нему в свободе, делает его чрез эту свободу более внимательным и освобождает его от забвения, вредного для всего доброго" (блаж. Феофил.). Если в Ветхом Завете праведность состояла в соблюдении "заповедей и оправданий Господних" (Лк 1:6), то в рассматриваемом месте у Апостола (ст. 25) говорится о таком проникновении в закон природы, о таком усвоении его, которое ведет к осуществлению закона. "Закон свободы" есть не только закон, свободно исполняемый, но и закон, дающий вам свободу, но все это - при условии "пребывания" (parameinaV) христианина в этом законе, т. е., если он сделает его постоянным законом жизни и деятельности своей, - и при стремлении человека быть ее "слушателем забывчивым", но "творцом дела". "Под блаженством, которое обещается исполнителю закона, разумеется прежде всего блаженство самого делания, как видно из выражения en th puihsei autou ("в делании своем"), а потом и будущее блаженство, вливающее отраду в сердце человека при делании его в настоящей жизни" (еп. Георгий).
Adam Clarke: Commentary on the Bible - 1831
1:22: But be ye doers of the word - They had heard this doctrine; they had believed it; but they had put it to no practical use. They were downright Antinomians, who put a sort of stupid, inactive faith in the place of all moral righteousness. This is sufficiently evident from the second chapter.
Deceiving your own selves - Παραλογιζομενοι ἑαυτους· Imposing on your own selves by sophistical arguments; this is the meaning of the words. They had reasoned themselves into a state of carnal security, and the object of St. James is, to awake them out of their sleep.
Albert Barnes: Notes on the Bible - 1834
1:22: But be ye doers of the word, and not hearers only - Obey the gospel, and do not merely listen to it. Compare Mat 7:21.
Deceiving your own selves - It is implied here, that by merely hearing the word but not doing it, they would deceive their own souls. The nature of this deception was this, that they would imagine that that was all which was required, whereas the main thing was that they should be obedient. If a man supposes that by a mere punctual attendance on preaching, or a respectful attention to it, he has done all that is required of him, he is laboring under a most gross self-deception. And yet there are multitudes who seem to imagine that they have done all that is demanded of them when they have heard attentively the word preached. Of its influence on their lives, and its claims to obedience, they are utterly regardless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: be: Jam 4:17; Mat 7:21-25, Mat 12:50, Mat 28:20; Luk 6:46-48, Luk 11:28, Luk 12:47, Luk 12:48; Joh 13:17; Rom 2:13; Phi 4:8; Col 3:17; Jo1 2:3, Jo1 3:7; Jo3 1:11; Rev 22:7
deceiving: Jam 1:26; Isa 44:20; Oba 1:3; Co1 3:18, Co1 6:9, Co1 15:33; Gal 6:3, Gal 6:7; Ti2 3:13; Tit 3:3; Pe2 2:13; Jo1 1:8; Rev 12:9
Geneva 1599
1:22 (15) 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.
John Gill
1:22 But be ye doers of the word,.... And they are such, who spiritually understand it; gladly receive it; and from the heart obey it, and make a sincere and ingenuous profession of it; and who submit to the ordinances it directs to, and keep them as they have been delivered; and live, and walk, becoming their profession of it. The Arabic and Ethiopic versions read, "be ye doers of the law"; and so one of Stephens's copies, as in Rom 2:13
and not hearers only; though the word should be heard swiftly and readily, and received with meekness; yet it should not be barely heard, and assented to; but what is heard should be put in practice; and especially men should not depend upon their hearing, as if that would save them; this is deceiving your own selves; such as rest upon the outward hearing of the word will be sadly deceived, and will find themselves miserably mistaken, another day; see Lk 13:25. Arguments taken from hence are like the sophisms, paralogisms, and false reasonings of sophisters, which carry a fair show, and ensnare and deceive.
Robert Jamieson, A. R. Fausset and David Brown
1:22 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.
1:231:23: Զի եթէ ոք լսօղ միա՛յն իցէ բանին՝ եւ ո՛չ առնելի, նման է նա մարդոյ որ պշուցեալ հայիցի՛ ընդ երեսս իւր՝ որ ծնանիցին ՚ի հայելւոջ[2907]. [2907] Ոմանք. Զի թէ ոք լսելի միայն... հայի ընդ երեսս իւր, որ ծնանիցի։
23 քանի որ, եթէ մէկը միայն լսող լինի խօսքը եւ ոչ կատարող, նա նման է մի մարդու, որ ակնապիշ դիտում է հայելու մէջ իր բնական դէմքը:
23 Վասն զի եթէ մէկը միայն լսէ խօսքը ու չկատարէ, կը նմանի մարդու մը՝ որ հայելիի մէջ աչքերը տնկած իր բնական երեսը կը դիտէ.
Զի եթէ ոք լսելի միայն իցէ բանին եւ ոչ առնելի, նման է նա մարդոյ որ պշուցեալ հայիցի ընդ [7]երեսս իւր որ ծնանիցին`` ի հայելւոջ:

1:23: Զի եթէ ոք լսօղ միա՛յն իցէ բանին՝ եւ ո՛չ առնելի, նման է նա մարդոյ որ պշուցեալ հայիցի՛ ընդ երեսս իւր՝ որ ծնանիցին ՚ի հայելւոջ[2907].
[2907] Ոմանք. Զի թէ ոք լսելի միայն... հայի ընդ երեսս իւր, որ ծնանիցի։
23 քանի որ, եթէ մէկը միայն լսող լինի խօսքը եւ ոչ կատարող, նա նման է մի մարդու, որ ակնապիշ դիտում է հայելու մէջ իր բնական դէմքը:
23 Վասն զի եթէ մէկը միայն լսէ խօսքը ու չկատարէ, կը նմանի մարդու մը՝ որ հայելիի մէջ աչքերը տնկած իր բնական երեսը կը դիտէ.
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: Ибо, кто слушает слово и не исполняет, тот подобен человеку, рассматривающему природные черты лица своего в зеркале:
1:23  ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής, οὖτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ·
1:23. ὅτι (To-which-a-one) εἴ (if) τις (a-one) ἀκροατὴς (a-hearer) λόγου (of-a-forthee) ἐστὶν (it-be) καὶ (and) οὐ (not) ποιητής, (a-doer,"οὗτος (the-one-this) ἔοικεν (it-had-come-to-resemble) ἀνδρὶ (unto-a-man) κατανοοῦντι (unto-considering-down-unto) τὸ (to-the-one) πρόσωπον (to-looked-toward) τῆς (of-the-one) γενέσεως (of-a-becoming) αὐτοῦ (of-it) ἐν (in) ἐσόπτρῳ, (unto-an-en-looking-into,"
1:23. quia si quis auditor est verbi et non factor hic conparabitur viro consideranti vultum nativitatis suae in speculoFor if a man be a hearer of the word and not a doer, he shall be compared to a man beholding his own countenance in a glass.
23. For if any one is a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a mirror:
1:23. For if anyone is a listener of the Word, but not also a doer, he is comparable to a man gazing into a mirror upon the face that he was born with;
1:23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:

23: Ибо, кто слушает слово и не исполняет, тот подобен человеку, рассматривающему природные черты лица своего в зеркале:
1:23  ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής, οὖτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ·
1:23. quia si quis auditor est verbi et non factor hic conparabitur viro consideranti vultum nativitatis suae in speculo
For if a man be a hearer of the word and not a doer, he shall be compared to a man beholding his own countenance in a glass.
1:23. For if anyone is a listener of the Word, but not also a doer, he is comparable to a man gazing into a mirror upon the face that he was born with;
1:23. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:23: Beholding his natural face in a glass - This metaphor is very simple, but very expressive. A man wishes to see his own face, and how, in its natural state, it appears; for this purpose he looks into a mirror, by which his real face, with all its blemishes and imperfections, is exhibited. He is affected with his own appearance; he sees deformities that might be remedied; spots, superfluities, and impurities, that might be removed. While he continues to look into the mirror he is affected, and wishes himself different to what he appears, and forms purposes of doing what he can to render his countenance agreeable. On going away he soon forgets what manner of person he was, because the mirror is now removed, and his face is no longer reflected to himself; and he no longer recollects how disagreeable he appeared, and his own resolutions of improving his countenance. The doctrines of God, faithfully preached, are such a mirror; he who hears cannot help discovering his own character, and being affected with his own deformity; he sorrows, and purposes amendment; but when the preaching is over, the mirror is removed, and not being careful to examine the records of his salvation, the perfect law of liberty, Jam 1:25, or not continuing to look therein, he soon forgets what manner of man he was; or, reposing some unscriptural trust in God's mercy, he reasons himself out of the necessity of repentance and amendment of life, and thus deceives his soul.
Albert Barnes: Notes on the Bible - 1834
1:23: For if any be ... - The ground of the comparison in these verses is obvious. The apostle refers to what all persons experience, the fact that we do not retain a distinct impression of ourselves after we have looked in a mirror. While actually looking in the mirror, we see all our features, and can trace them distinctly; when we turn away, the image and the impression both vanish. When looking in the mirror, we can see all the defects and blemishes of our person; if there is a scar, a deformity, a feature of ugliness, it is distinctly before the mind; but when we turn away, that is "out of sight and out of mind." When unseen it gives no uneasiness, and, even if capable of correction, we take no pains to remove it. So when we hear the word of God. It is like a mirror held up before us. In the perfect precepts of the law, and the perfect requirements of the gospel, we see our own short-comings and defects, and perhaps think that we will correct them. But we turn away immediately, and forget it all. If, however, we were doers of the word," we should endeavor to remove all those defects and blemishes in our moral character, and to bring our whole souls into conformity with what the law and the gospel require. The phrase "natural face" (Greek: face of birth), means, the face or appearance which we have in virtue of our natural birth. The word glass here means mirror. Glass was not commonly used for mirrors among the ancients, but they were made of polished plates of metal. See the Isa 3:24 note, and Job 37:18 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: Jam 2:14-26; Jer 44:16; Eze 33:31, Eze 33:32; Mat 7:26, Mat 7:27; Luke 6:47-7:16
Geneva 1599
1:23 (17) 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.
John Gill
1:23 But if any man be a hearer of the word, and not a doer,.... The Arabic version here again reads, "a hearer of the law", and so some copies; not hearing, but practice, is the main thing; not theory, but action: hence, says R. Simeon, not the word, or the searching into it, and the explanation of it, is the root, or principal thing, , "but the work" (p): and if a man is only a preacher, or a hearer, and not a doer,
he is like unto a man beholding his natural face in a glass; or, "the face of his generation"; the face with which he was born; his true, genuine, native face; in distinction from any counterfeit one, or from the face of his mind: it means his own corporeal face. The Ethiopic version renders it, "the lineaments of his face".
(p) Pirke Abot, c. 1. sect. 17.
John Wesley
1:23 Beholding his face in a glass - How exactly does the scripture glass show a man the face of his soul!
Robert Jamieson, A. R. Fausset and David Brown
1:23 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.
1:241:24: զի հայեցեալ ետես զինքն, եւ զա՛նց արար, եւ անդէն մոռացա՛ւ թէ որպիսի ոք էր։
24 Նայելով՝ տեսնում է ինքն իրեն, անցնում գնում է եւ անմիջապէս մոռանում, թէ ինչպիսին էր ինքը:
24 Վասն զի դիտելով կը տեսնէ ինքզինք ու կ’անցնի կ’երթայ եւ շուտ մը կը մոռնայ թէ ի՛նչպիսի մէկն էր։
զի հայեցեալ ետես զինքն եւ զանց արար, եւ անդէն մոռացաւ թէ որպիսի ոք էր:

1:24: զի հայեցեալ ետես զինքն, եւ զա՛նց արար, եւ անդէն մոռացա՛ւ թէ որպիսի ոք էր։
24 Նայելով՝ տեսնում է ինքն իրեն, անցնում գնում է եւ անմիջապէս մոռանում, թէ ինչպիսին էր ինքը:
24 Վասն զի դիտելով կը տեսնէ ինքզինք ու կ’անցնի կ’երթայ եւ շուտ մը կը մոռնայ թէ ի՛նչպիսի մէկն էր։
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1:2424: он посмотрел на себя, отошел и тотчас забыл, каков он.
1:24  κατενόησεν γὰρ ἑαυτὸν καὶ ἀπελήλυθεν καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν.
1:24. κατενόησεν (it-considered-down-unto) γὰρ (therefore) ἑαυτὸν (to-self) καὶ (and) ἀπελήλυθεν (it-hath-had-come-to-come-off) καὶ (and) εὐθέως (unto-straight) ἐπελάθετο ( it-had-secluded-upon ) ὁποῖος (which-whither-belonged) ἦν. (it-was)
1:24. consideravit enim se et abiit et statim oblitus est qualis fueritFor he beheld himself and went his way and presently forgot what manner of man he was.
24. for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was.
1:24. and after considering himself, he went away and promptly forgot what he had seen.
1:24. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was:

24: он посмотрел на себя, отошел и тотчас забыл, каков он.
1:24  κατενόησεν γὰρ ἑαυτὸν καὶ ἀπελήλυθεν καὶ εὐθέως ἐπελάθετο ὁποῖος ἦν.
1:24. consideravit enim se et abiit et statim oblitus est qualis fuerit
For he beheld himself and went his way and presently forgot what manner of man he was.
1:24. and after considering himself, he went away and promptly forgot what he had seen.
1:24. For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
1:24
For he beholdeth himself - While he looks in the mirror he sees his true appearance.
And goeth his way, and straightway forgetteth - As soon as he goes away, he forgets it. The apostle does not refer to any intention on his part, but to what is known to occur as a matter of fact.
What manner of than he was - How he looked; and especially if there was anything in his appearance that required correction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: what: Jdg 8:18; Mat 8:27; Luk 1:66, Luk 7:39; Th1 1:5; Pe2 3:11
John Gill
1:24 For he beholdeth himself, and goeth his way,.... He takes a slight glance of himself, and departs:
and straightway forgetteth what manner of man he was; he forgets either his spots, blemishes, and imperfections; or his comeliness and beauty; the features of his face, be they comely or not: so a bare hearer of the word, who is not concerned to practise what he hears, while he is hearing, he observes some things amiss in himself, and some excellencies in Christ; but, when the discourse is over, he goes his way, and thinks no more of either.
John Wesley
1:24 He beheld himself, and went away - To other business. And forgot - But such forgetting does not excuse.
Robert Jamieson, A. R. Fausset and David Brown
1:24 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 Ezek 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 (1Cor 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; 2Pet 1:9).
1:251:25: Իսկ որ յառեալ ՚ի կատարեա՛լ օրէնս ազատութեանն հայիցի, եւ ՚ի նմին կացցէ, ո՛չ եղեւ նա լսօղ մոռացութեան, այլ առնելի՛ գործոյն. նա՝ յառնելն իւրում լիցի երանելի՛[2908]։ [2908] Ոմանք. Յառեալ եւ ՚ի կատարեալ օրէնսն ազատութեան հայ՛՛... կայցէ... առնելի գործոյ։
25 Իսկ ով աչքերը յառած նայում է ազատութեան կատարեալ օրէնքին եւ դրա մէջ էլ յարատեւում, նա լսում է, չի մոռանում, այլ այն կատարում է. այդպիսի մէկը իր արածի մէջ երանութիւն կը գտնի:
25 Բայց ան որ ազատութեան կատարեալ օրէնքին աչք տնկելով կը նայի եւ անոր մէջ կը կենայ, կը լսէ, չի մոռնար, այլ կը կատարէ, երանելի պիտի ըլլայ իր գործերուն մէջ։
Իսկ որ յառեալ ի կատարեալ օրէնս ազատութեանն հայիցի եւ ի նմին կացցէ, ոչ եղեւ նա լսող մոռացութեան, այլ` առնելի գործոյն. նա յառնելն իւրում լիցի երանելի:

1:25: Իսկ որ յառեալ ՚ի կատարեա՛լ օրէնս ազատութեանն հայիցի, եւ ՚ի նմին կացցէ, ո՛չ եղեւ նա լսօղ մոռացութեան, այլ առնելի՛ գործոյն. նա՝ յառնելն իւրում լիցի երանելի՛[2908]։
[2908] Ոմանք. Յառեալ եւ ՚ի կատարեալ օրէնսն ազատութեան հայ՛՛... կայցէ... առնելի գործոյ։
25 Իսկ ով աչքերը յառած նայում է ազատութեան կատարեալ օրէնքին եւ դրա մէջ էլ յարատեւում, նա լսում է, չի մոռանում, այլ այն կատարում է. այդպիսի մէկը իր արածի մէջ երանութիւն կը գտնի:
25 Բայց ան որ ազատութեան կատարեալ օրէնքին աչք տնկելով կը նայի եւ անոր մէջ կը կենայ, կը լսէ, չի մոռնար, այլ կը կատարէ, երանելի պիտի ըլլայ իր գործերուն մէջ։
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1:2525: Но кто вникнет в закон совершенный, [закон] свободы, и пребудет в нем, тот, будучи не слушателем забывчивым, но исполнителем дела, блажен будет в своем действии.
1:25  ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὖτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται.
1:25. ὁ (The-one) δὲ (moreover) παρακύψας (having-leaned-beside) εἰς (into) νόμον (to-a-parcelee) τέλειον (to-finish-belonged) τὸν (to-the-one) τῆς (of-the-one) ἐλευθερίας (of-an-en-freeing-unto) καὶ (and) παραμείνας, (having-stayed-beside,"οὐκ (not) ἀκροατὴς (a-hearer) ἐπιλησμονῆς (of-a-secluded-staying-upon) γενόμενος ( having-had-became ,"ἀλλὰ (other) ποιητὴς (a-doer) ἔργου, (of-a-work,"οὗτος (the-one-this) μακάριος (bless-belonged) ἐν (in) τῇ (unto-the-one) ποιήσει (unto-a-doing) αὐτοῦ (of-it) ἔσται . ( it-shall-be )
1:25. qui autem perspexerit in lege perfecta libertatis et permanserit non auditor obliviosus factus sed factor operis hic beatus in facto suo eritBut he that hath looked into the perfect law of liberty and hath continued therein, not becoming a forgetful hearer but a doer of the work: this man shall be blessed in his deed.
25. But he that looketh into the perfect law, the of liberty, and continueth, being not a hearer that forgetteth, but a doer that worketh, this man shall be blessed in his doing.
1:25. But he who gazes upon the perfect law of liberty, and who remains in it, is not a forgetful hearer, but instead a doer of the work. He shall be blessed in what he does.
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 deed.
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 deed:

25: Но кто вникнет в закон совершенный, [закон] свободы, и пребудет в нем, тот, будучи не слушателем забывчивым, но исполнителем дела, блажен будет в своем действии.
1:25  ὁ δὲ παρακύψας εἰς νόμον τέλειον τὸν τῆς ἐλευθερίας καὶ παραμείνας, οὐκ ἀκροατὴς ἐπιλησμονῆς γενόμενος ἀλλὰ ποιητὴς ἔργου, οὖτος μακάριος ἐν τῇ ποιήσει αὐτοῦ ἔσται.
1:25. qui autem perspexerit in lege perfecta libertatis et permanserit non auditor obliviosus factus sed factor operis hic beatus in facto suo erit
But he that hath looked into the perfect law of liberty and hath continued therein, not becoming a forgetful hearer but a doer of the work: this man shall be blessed in his deed.
1:25. But he who gazes upon the perfect law of liberty, and who remains in it, is not a forgetful hearer, but instead a doer of the work. He shall be blessed in what he does.
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 deed.
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Adam Clarke: Commentary on the Bible - 1831
1:25: But whoso looketh into the perfect law - The word παρακυψας, which we translate looketh into, is very emphatic, and signifies that deep and attentive consideration given to a thing or subject which a man cannot bring up to his eyes, and therefore must bend his back and neck, stooping down, that he may see it to the greater advantage. The law of liberty must mean the Gospel; it is a law, for it imposes obligations from God, and prescribes a rule of life; and it punishes transgressors, and rewards the obedient. It is, nevertheless, a law that gives liberty from the guilt, power, dominion, and influence of sin; and it is perfect, providing a fullness of salvation for the soul: and it may be called perfect here, in opposition to the law, which was a system of types and representations of which the Gospel is the sum and substance. Some think that the word τελειον, perfect, is added here to signify that the whole of the Gospel must be considered and received, not a part; all its threatenings with its promises, all its precepts with its privileges.
And continueth - Παραμεινας· Takes time to see and examine the state of his soul, the grace of his God, the extent of his duty, and the height of the promised glory. The metaphor here is taken from those females who spend much time at their glass, in order that they may decorate themselves to the greatest advantage, and not leave one hair, or the smallest ornament, out of its place.
He being not a forgetful hearer - This seems to be a reference to Deu 4:9 : "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life." He who studies and forgets is like to a woman who brings forth children, and immediately buries them. Aboth R. Nathan, cap. 23.
Shall be blessed in his deed - In Pirkey Aboth, cap. Deu 4:14, it is said: "There are four kinds of men who visit the synagogues,
1. He who enters but does not work;
2. He who works but does not enter.
3. He who enters and works.
4. He who neither enters nor works.
The first two are indifferent characters; the third is the righteous man; the fourth is wholly evil."
As the path of duty is the way of safety, so it is the way of happiness; he who obeys God from a loving heart and pure conscience, will infallibly find continual blessedness.
Albert Barnes: Notes on the Bible - 1834
1:25: But whoso looketh - (παρακύψας parakupsas). This word means, to stoop down near by anything; to bend forward near, so as to look at anything more closely. See the word explained in the notes at Pe1 1:12. The idea here is that of a close and attentive observation. The object is not to contrast the manner of looking in the glass, and in the law of liberty, implying that the former was a "careless beholding," and the latter an attentive and careful looking, as Doddridge, Rosenmuller, Bloomfield, and others suppose; for the word used in the former case (κατενόησε katanoē se) implies intense or accurate observation, as really as the word used here; but the object is to show that if a man would attentively look into, and continue in the law of liberty, and not do as one who went away and forgot how he looked, he would be blessed. The emphasis is not in the manner of looking, it is on the duty of continuing or persevering in the observance of the law.
The perfect law of liberty - Referring to the law of God or his will, however made known, as the correct standard of conduct. It is called the perfect law, as being wholly free from all defects; being just such as a law ought to be. Compare Psa 19:7. It is called the law of liberty, or freedom because it is a law producing freedom from the servitude of sinful passions and lusts. Compare Psa 119:45; Notes, Rom 6:16-18.
And continueth therein - He must not merely look at the law, or see what he is by comparing himself with its requirements, but he must yield steady obedience to it. See the notes at Joh 14:21.
This man shall be blessed in his deed - Margin, doing. The meaning is, that he shall be blessed in the very act of keeping the law. It will produce peace of conscience; it will impart happiness of a high order to his mind; it will exert a good influence over his whole soul. Psa 19:11. "In keeping of them there is great reward."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: looketh: Pro 14:15; Isa 8:20; Co2 13:5; Heb 12:15
the perfect: Jam 2:12; Psa 19:7-10, Psa 119:32, Psa 119:45, Psa 119:96-105; Rom 7:12, Rom 7:22, Rom 7:23
liberty: Joh 8:32, Joh 8:36; Rom 8:15; Co2 3:17, Co2 3:18; Gal 5:1; Pe1 2:16
and: Sa1 12:14; Joh 8:31, Joh 15:9, Joh 15:10; Act 2:42, Act 13:43, Act 26:22; Rom 2:7, Rom 2:8, Rom 11:22; Col 1:23; Ti1 2:15, Ti1 4:16; Jo1 2:24
a forgetful: Jam 1:23, Jam 1:24
this: Psa 19:11, Psa 106:3, Psa 119:2, Psa 119:3; Luk 6:47-49, Luk 11:28; Joh 13:17; Co1 15:58; Rev 14:13, Rev 22:14
deed: or, doing
Geneva 1599
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.
John Gill
1:25 But whoso looketh into the perfect law of liberty,.... By which is meant, not the moral law, but the Gospel; for only of that is the apostle speaking in the context: this is no other than the word of truth, with which God begets men of his own will; and is the ingrafted word which is able to save, and of which men should be doers, as well as hearers, Jas 1:18, and this is compared to a glass by the Apostle Paul, 2Cor 3:18, and the word here used for looking into it is the same word the Apostle Peter uses of the angels, who desired to look into the mysteries of the Gospel, 1Pet 1:12 all which serve to strengthen this sense; now the Gospel is called a law; not that it is a law, strictly speaking, consisting precepts, and established and enforced by sanctions penalties; for it is a declaration of righteousness and salvation by Christ; a publication of peace and pardon by him; and a free promise of eternal life, through him; but as it is an instruction, or doctrine: the law with the Jews is called because it is teaching and instructive; and everything that is so is by them called by this name: hence we find the doctrine of the Messiah, which is no other than the Gospel, is in the Old Testament called the law of the Lord, and his law, Is 2:2 and in the New Testament it is called the law, or doctrine of faith, Rom 3:27 and this doctrine is perfect, as in Ps 19:7, it being a perfect plan of truths, containing in it all truth, as it is in Jesus, even all the treasures of wisdom and knowledge; and because it is a revelation of things perfect; of the perfect righteousness of Christ, and of perfect justification by it, and of free and full pardon of sins through him, and of complete salvation by him; and because it directs to Christ, in whom perfection is: and it is a law or doctrine of liberty; , "that which is if liberty"; which has liberty for its subject, which treats of it, even of the liberty wherewith Christ makes his people free: the Gospel proclaims this liberty to captive souls; and is the word of truth, which makes them free, or is the means of freeing them from the slavery of sin, from the captivity of Satan, and from the bondage of the law; and is what gives souls freedom and boldness at the throne of grace; and is that which leads them into the liberty of grace here, and gives them a view and hope of the glorious liberty of the children of God hereafter. This doctrine is as a glass to look into; in which is beheld the glory of Christ's person and office, and grace; and though by the law is the knowledge of sin, yet a man never so fully and clearly discovers the sin that dwells in him, and the swarms of corruption which are in his heart, as when the light of the glorious Gospel shines into him, and when in it he beholds the beauty and glory of Jesus Christ; see Is 6:5 and looking into this glass, or into this doctrine, is by faith, and with the eyes of the understanding, opened and enlightened by the Spirit of God; and the word here used signifies a looking wistly and intently, with great care and thought, and not in a slight and superficial manner; and such a looking is designed, as is attended with effect; such an one as transforms into the same image that is beheld, from glory to glory; and happy is the man that so looks into it.
And continueth therein; is not moved away from the hope of the Gospel, nor carried about with divers and strange doctrines; but is established in the faith, stands fast in it, and abides by it; or continues looking into this glass, and to Christ, the author and finisher of faith, who is beheld in it; and keeps his eye upon it, and the object held forth in it; and constantly attends the ministration of it:
he being not a forgetful hearer; but takes heed to the things he hears and sees, lest he should let them slip; and being conscious of the weakness of his memory, implores the divine Spirit to be his remembrancer, and bring to his mind, with fresh power and light, what he has heard:
but a doer of the work; of the work of faith, and labour of love, and patience of hope, and of every work and ordinance the Gospel ministry points unto; doing and being subject to all in faith, from a principle of love, and with a view to the glory of God and Christ.
This man shall be blessed in his deed; or "doing", and while he is doing; not that he is blessed for what he does, but "in" what he does; see Ps 19:11 he having, in hearing the word, and looking into it, and in submitting to every ordinance of the Gospel, the presence of God, the discoveries of his love, communion with Christ, and communication of grace from him by the Spirit; so that Wisdom's ways become ways of pleasantness, and all her paths are peace; see Ps 65:4, moreover, in all such a man does, he is prosperous and successful; in all he does he prospers: and so he is blessed in his deed, by God, whose blessing makes rich, both in spirituals and temporals: there seems to be an allusion to the blessed man in Ps 1:1.
John Wesley
1:25 But he that looketh diligently - Not with a transient glance, but bending down, fixing his eyes, and searching all to the bottom. Into the perfect law - Of love as established by faith. St. James here guards us against misunderstanding what St. Paul says concerning the "yoke and bondage of the law." He who keeps the law of love is free, Jn 8:31, &c. He that does not, is not free, but a slave to sin, and a criminal before God, Jas 2:10. And continueth therein - Not like him who forgot it, and went away. This man - There is a peculiar force in the repetition of the word. Shall be happy - Not barely in hearing, but doing the will of God.
Robert Jamieson, A. R. Fausset and David Brown
1:25 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 (Ps 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, Jas 2:10, Jas 2:12; Jn 8:31-36; Jn 15:14-15; compare 1Cor 7:22; Gal 5:1, Gal 5:13; 1Pet 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 (Ps 19:11).
1:261:26: Եթէ ոք կամիցի կրօնաւոր լինել, եւ ո՛չ սանձահարեսցէ զլեզու իւր, այլ զբաղեցուցանիցէ զսիրտն իւր, այնպիսւոյն վայրապա՛ր է կրօնաւորութիւնն[2909]։ [2909] Ոմանք. Եւ ոչ սանձահարիցէ... զբաղեցուցանէ զսիրտն իւր... կրօնաւորութիւն։
26 Եթէ մէկն ուզում է բարեպաշտ լինել եւ չի սանձահարում իր լեզուն, այլ զբաղեցնում է իր սիրտը, այդպիսի մէկի համար զուր է բարեպաշտութիւնը:
26 Եթէ մէկը զինք կրօնասէր կը սեպէ ու իր լեզուին սանձ չի դներ, այլ իր սիրտը կը խաբէ, անոր կրօնասիրութիւնը փուճ է։
Եթէ [8]ոք կամիցի կրօնաւոր լինել եւ ոչ սանձահարիցէ զլեզու իւր, այլ [9]զբաղեցուցանիցէ զսիրտն իւր, այնպիսւոյն վայրապար է կրօնաւորութիւնն:

1:26: Եթէ ոք կամիցի կրօնաւոր լինել, եւ ո՛չ սանձահարեսցէ զլեզու իւր, այլ զբաղեցուցանիցէ զսիրտն իւր, այնպիսւոյն վայրապա՛ր է կրօնաւորութիւնն[2909]։
[2909] Ոմանք. Եւ ոչ սանձահարիցէ... զբաղեցուցանէ զսիրտն իւր... կրօնաւորութիւն։
26 Եթէ մէկն ուզում է բարեպաշտ լինել եւ չի սանձահարում իր լեզուն, այլ զբաղեցնում է իր սիրտը, այդպիսի մէկի համար զուր է բարեպաշտութիւնը:
26 Եթէ մէկը զինք կրօնասէր կը սեպէ ու իր լեզուին սանձ չի դներ, այլ իր սիրտը կը խաբէ, անոր կրօնասիրութիւնը փուճ է։
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: Если кто из вас думает, что он благочестив, и не обуздывает своего языка, но обольщает свое сердце, у того пустое благочестие.
1:26  εἴ τις δοκεῖ θρησκὸς εἶναι, μὴ χαλιναγωγῶν γλῶσσαν αὐτοῦ ἀλλὰ ἀπατῶν καρδίαν αὐτοῦ, τούτου μάταιος ἡ θρησκεία.
1:26. Εἴ (If) τις (a-one) δοκεῖ (it-thinketh-unto) θρησκὸς (religioned) εἶναι (to-be) μὴ (lest) χαλιναγωγῶν (bridle-leading-unto) γλῶσσαν (to-a-tongue) ἑαυτοῦ (of-self,"ἀλλὰ (other) ἀπατῶν (deluding-unto) καρδίαν (to-a-heart) ἑαυτοῦ, (of-self,"τούτου (of-the-one-this) μάταιος (folly-belonged) ἡ (the-one) θρησκεία. (a-religioning-of)
1:26. si quis autem putat se religiosum esse non refrenans linguam suam sed seducens cor suum huius vana est religioAnd if any man think himself to be religious, not bridling his tongue but deceiving his own heart, this man's religion is vain.
26. If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man’s religion is vain.
1:26. But if anyone considers himself to be religious, but he does not restrain his tongue, but instead seduces his own heart: such a one’s religion is vanity.
1:26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion [is] vain.
If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man' s religion [is] vain:

26: Если кто из вас думает, что он благочестив, и не обуздывает своего языка, но обольщает свое сердце, у того пустое благочестие.
1:26  εἴ τις δοκεῖ θρησκὸς εἶναι, μὴ χαλιναγωγῶν γλῶσσαν αὐτοῦ ἀλλὰ ἀπατῶν καρδίαν αὐτοῦ, τούτου μάταιος ἡ θρησκεία.
1:26. si quis autem putat se religiosum esse non refrenans linguam suam sed seducens cor suum huius vana est religio
And if any man think himself to be religious, not bridling his tongue but deceiving his own heart, this man's religion is vain.
1:26. But if anyone considers himself to be religious, but he does not restrain his tongue, but instead seduces his own heart: such a one’s religion is vanity.
1:26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion [is] vain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: Закон евангельский безусловно совершен; но отношение людей к этому совершенному закону может сложиться по образу и примеру отношения иудеев к закону Моисееву: от такого неправильного отношения к закону Евангелия и предостерегает св. Иаков в ст. 26-27, вооружаясь здесь, ст. 26, как и ниже III:1-8. против грехов языка, особенно - против страсти к учительству. Порок этот был, видимо, очень распространен в современном Апостолу еврейском, а затем и иудео-христианском обществе. "По понятию иудеев, благочестив тот, кто оказывает верность в делах, потому что таковый кажется не принадлежащим к толпе. Иудеи, исполняя до тонкости предписания закона, высоко думали о себе, полагая в соблюдении их все благочестие по отношению к Богу, и, занимала только ими одними, мечтали стяжать чрез них блаженство... Удерживая от такого мнения, Апостол и дает настоящее наставление. Упомянув об исполнителе дела и назвав его блаженным, он тотчас исправляет зло, рождающееся у многих при исполнении" (блаж. Феофил.). Так, по Апостолу, возможно пустое (mataioV), ничтожное и тщетное благочестие как при исполнении закона Моисеева, так и при следовании совершенному закону Христову: от этой опасности показного благочестия Апостол и предостерегает в ст. 26. Стих же 27-й, в противоположность ложному благочестию, называет истинное благочестие (qrhskeia) и характеризует его с двух сторон. Первая черта истинного, имеющего цену в очах Божиих, благочестия состоит в том, "чтобы призирать сирот и вдов в их скорбях": конечно, это лишь частный пример, один лишь из видов деятельной любви и истинного благочестия, избранный, вероятно, как любимый образ у священных писателей Ветхого (а зачем и Нового) Завета для представления бескорыстной любви и благотворительности (напр., Втор 10:18, см. Иов ХХIX:12-13; Пс LXVII:6). Эта деятельная любовь и благотворительность, чтобы быть истинно спасительною, должна иметь в основании своем веру в Господа Иисуса Христа (Иак 2:1). "Итак, если хочешь быть благочестивым, обнаруживай благочестие не в чтении, но в исполнении закона, которое состоит особенно в оказывании сострадания к ближнему, ибо сострадание к ближнему есть своего рода уподобление Богу. "Будьте, сказано, милосерды, как и Отец ваш небесный" (Лк 6:36); только милосердие наше должно быть чуждо лицеприятия" (блаж. Феофил.). "Вот то, чем можем уподобляться Богу, - именно милосердие и сострадание. Посему, если мы этого не имеем, мы лишены всего" (св. Злат.). Другую черту истинного, чистого и непорочного благочестия составляет, по Апостолу Иакову, сохранение себя не оскверненным от мира. Мир, o kosmoV, здесь понимается в смысле воззрения на него евангелиста Иоанна (VII:7; 12:31; см. 1Ин. 5:19) - как совокупность всех враждебных Богу и добру сил. Беречь свою душу от всякой нечистоты мира, лежащего во зле, противостоять злу и бороться с ним - это, вместе с делами милосердия и любви, является существенным признаком истинного служения Богу.
Adam Clarke: Commentary on the Bible - 1831
1:26: Seem to be religious - The words θρησκος and θρησκεια, which we translate religious and religion, (see the next verse), are of very uncertain etymology. Suidas, under the word θρησκευει, which he translates θεοσεβει, ὑπηρετει τοις θεοις, he worships or serves the gods, accounts for the derivation thus: "It is said that Orpheus, a Thracian, instituted the mysteries (or religious rites) of the Greeks, and called the worshipping of God θρησκευειν threskeuein, as being a Thracian invention." Whatever its derivation may be, the word is used both to signify true religion, and superstition or heterodoxy. See Hesychius, and see on Jam 1:27 (note).
Bridleth not his tongue - He who speaks not according to the oracles of God, whatever pretences he makes to religion, only shows, by his want of scriptural knowledge, that his religion is false, ματαιος, or empty of solid truth, profit to others, and good to himself. Such a person should bridle his tongue, put the bit in his mouth; and particularly if he be a professed teacher of religion; ho matter where he has studied, or what else he has learned, if he have not learned religion, he can never teach it. And religion is of such a nature that no man can learn it but by experience; he who does not feel the doctrine of God to be the power of God to the salvation of his soul, can neither teach religion, nor act according to its dictates, because he is an unconverted, unrenewed man. If he be old, let him retire to the desert, and pray to God for light; if he be in the prime of life, let him turn his attention to some honest calling; if he be young, let him tarry at Jericho till his beard grows.
Albert Barnes: Notes on the Bible - 1834
1:26: If any man among you seem to be religious - Pious, or devout. That is, if he does not restrain his tongue, his other evidences of religion are worthless. A man may undoubtedly have many things in his character which seem to be evidences of the existence of religion in his heart, and yet there may be some one thing that shall show that all those evidences are false. Religion is designed to produce an effect on our whole conduct; and if there is any one thing in reference to which it does not bring us under its control, that one thing may show that all other appearances of piety are worthless.
And bridleth not his tongue - Restrains or curbs it not, as a horse is restrained with a bridle. There may have been some reason why the apostle referred to this particular sin which is now unknown to us; or he may perhaps have intended to select this as a specimen to illustrate this idea, that if there is any one evil propensity which religion does not control, or if there is any one thing in respect to which its influence is not felt, whatever other evidences of piety there may be, this will demonstrate that all those appearances of religion are vain. For religion is designed to bring the whole man under control, and to subdue every faculty of the body and mind to its demands. If the tongue is not restrained, or if there is any unsubdued propensity to sin whatever, it proves that there is no true religion.
But deceiveth his own heart - Implying that he does deceive his heart by supposing that any evidence can prove that he is under the influence of religion if his tongue is unrestrained. Whatever love, or zeal, or orthodoxy, or gift in preaching or in prayer he may have, this one evil propensity will neutralize it all, and show that there is no true religion at heart.
This man's religion is vain - As all religion must be which does not control all the faculties of the body and the mind. The truths, then, which are taught in this verse are:
(1) That there may be evidences of piety which seem to be very plausible or clear, but which in themselves do not prove that there is any true religion. There may be much zeal, as in the case of the Pharisees; there may be much apparent love of Christians, or much outward benevolence; there may be an uncommon gift in prayer; there may be much self-denial, as among those who withdraw from the world in monasteries or nunneries; or there may have been deep conviction for sin, and much joy at the time of the supposed conversion, and still there be no true religion. Each and all of these things may exist in the heart where there is no true religion.
(2) a single unsubdued sinful propensity neutralizes all these things, and shows that there is no true religion. If the tongue is not subdued; if any sin is indulged, it will show that the seat of the evil has not been reached, and that the soul, as such, has never been brought into subjection to the law of God. For the very essence of all the sin that there was in the soul may have been concentrated on that one propensity. Everything else which may be manifested may be accounted for on the supposition that there is no religion; this cannot be accounted for on the supposition that there is any.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: seem: Pro 14:12, Pro 16:25; Luk 8:18; Co1 3:18; Gal 2:6, Gal 2:9, Gal 6:3
bridleth: Jam 1:19, Jam 3:2-6; Psa 32:9, Psa 34:13, Psa 39:1, Psa 39:2, Psa 141:3; Pro 10:19, Pro 10:31, Pro 13:2, Pro 13:3, Pro 15:2; Pro 16:10, Pro 19:1, Pro 21:26; Eph 4:29, Eph 5:4; Col 4:6; Pe1 3:10
but: Jam 1:22; Deu 11:16; Isa 44:20; Gal 6:3
this: Jam 2:20; Isa 1:13; Mal 3:14; Mat 15:9; Mar 7:7; Co1 15:2, Co1 15:15; Gal 3:4
Geneva 1599
1:26 (18) 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.
John Gill
1:26 If any man among you seem to be religious,.... By his preaching, or praying, and hearing, and other external duties of religion, he is constant in the observance of; and who, upon the account of these things, "thinks himself to be a religious man", as the Vulgate Latin, Syriac, and Arabic versions render it; or is thought to be so by others:
and bridleth not his tongue; but boasts of his works, and speaks ill of his brethren; backbites them, and hurts their names and characters, by private insinuations, and public charges without any foundation; who takes no care of what he says, but gives his tongue a liberty of speaking anything, to the injury of others, and the dishonour of God, and his ways: there seems to be an allusion to Ps 39:1.
But deceiveth his own heart; with his show of religion, and external performances; on which he builds his hopes of salvation; of which he is confident; and so gives himself to a loose way of talking what he pleases:
this man's religion is vain; useless, and unprofitable to himself and others; all his preaching, praying, hearing, and attendance on the ordinances will be of no avail to him; and he, notwithstanding these, by his evil tongue, brings a scandal and reproach upon the ways of God, and doctrines of Christ.
John Wesley
1:26 If any one be ever so religious - Exact in the outward offices of religion. And bridleth not his tongue - From backbiting, talebearing, evilspeaking, he only deceiveth his own heart, if he fancies he has any true religion at all.
Robert Jamieson, A. R. Fausset and David Brown
1:26 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 (Mic 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 Acts 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 Ps 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.
1:271:27: Կրօնաւորութիւն սո՛ւրբ եւ անարատ՝ առ ՚ի յԱստուծոյ եւ ՚ի Հօրէ՝ ա՛յս է. Այցելո՛ւ լինել որբոց եւ այրեաց ՚ի նեղութեան իւրեանց, անարա՛տ պահել զանձն յաշխարհէ[2910]։[2910] Ոմանք. Առ յԱստուծոյ։
27 Սուրբ եւ անարատ բարեպաշտութիւնը Աստծու եւ Հօր առաջ այս է. այցելել որբերին եւ այրիներին իրենց նեղութեան մէջ, անարատ պահել իր անձը աշխարհից:
27 Աստուծոյ՝ մեր Հօրը քով մաքուր ու անարատ կրօնասիրութիւնը այս է. որբերուն ու որբեւայրիներուն այցելել նեղութեան ատենը ու անձը անարատ պահել աշխարհէն։
Կրօնաւորութիւն սուրբ եւ անարատ առ ի յԱստուծոյ եւ ի Հօրէ այս է. Այցելու լինել որբոց եւ այրեաց ի նեղութեան իւրեանց, անարատ պահել զանձն յաշխարհէ:

1:27: Կրօնաւորութիւն սո՛ւրբ եւ անարատ՝ առ ՚ի յԱստուծոյ եւ ՚ի Հօրէ՝ ա՛յս է. Այցելո՛ւ լինել որբոց եւ այրեաց ՚ի նեղութեան իւրեանց, անարա՛տ պահել զանձն յաշխարհէ[2910]։
[2910] Ոմանք. Առ յԱստուծոյ։
27 Սուրբ եւ անարատ բարեպաշտութիւնը Աստծու եւ Հօր առաջ այս է. այցելել որբերին եւ այրիներին իրենց նեղութեան մէջ, անարատ պահել իր անձը աշխարհից:
27 Աստուծոյ՝ մեր Հօրը քով մաքուր ու անարատ կրօնասիրութիւնը այս է. որբերուն ու որբեւայրիներուն այցելել նեղութեան ատենը ու անձը անարատ պահել աշխարհէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:2727: Чистое и непорочное благочестие пред Богом и Отцем есть то, чтобы призирать сирот и вдов в их скорбях и хранить себя неоскверненным от мира.
1:27  θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῶ θεῶ καὶ πατρὶ αὕτη ἐστίν, ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει αὐτῶν, ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου.
1:27. θρησκεία (A-religioning-of) καθαρὰ (cleansed) καὶ (and) ἀμίαντος (un-stainable) παρὰ (beside) τῷ (unto-the-one) θεῷ (unto-a-Deity) καὶ (and) πατρὶ (unto-a-Father) αὕτη (the-one-this) ἐστίν, (it-be," ἐπισκέπτεσθαι ( to-scout-upon ) ὀρφανοὺς ( to-orphaned ) καὶ (and) χήρας ( to-bereaved ) ἐν (in) τῇ (unto-the-one) θλίψει (unto-a-pressing) αὐτῶν, (of-them) ἄσπιλον (to-un-smirched) ἑαυτὸν (to-self) τηρεῖν (to-keep-unto) ἀπὸ (off) τοῦ (of-the-one) κόσμου. (of-a-configuration)
1:27. religio munda et inmaculata apud Deum et Patrem haec est visitare pupillos et viduas in tribulatione eorum inmaculatum se custodire ab hoc saeculoReligion clean and undefiled before God and the Father is this: to visit the fatherless and widows in their tribulation and to keep one's self unspotted from this world.
27. Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, to keep himself unspotted from the world.
1:27. This is religion, clean and undefiled before God the Father: to visit orphans and widows in their tribulations, and to keep yourself immaculate, apart from this age.
1:27. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.
Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world:

27: Чистое и непорочное благочестие пред Богом и Отцем есть то, чтобы призирать сирот и вдов в их скорбях и хранить себя неоскверненным от мира.
1:27  θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῶ θεῶ καὶ πατρὶ αὕτη ἐστίν, ἐπισκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει αὐτῶν, ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου.
1:27. religio munda et inmaculata apud Deum et Patrem haec est visitare pupillos et viduas in tribulatione eorum inmaculatum se custodire ab hoc saeculo
Religion clean and undefiled before God and the Father is this: to visit the fatherless and widows in their tribulation and to keep one's self unspotted from this world.
1:27. This is religion, clean and undefiled before God the Father: to visit orphans and widows in their tribulations, and to keep yourself immaculate, apart from this age.
1:27. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.
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Adam Clarke: Commentary on the Bible - 1831
1:27: Pure religion, and undefiled - Having seen something of the etymology of the word θρησκεια, which we translate religion, it will be well to consider the etymology of the word religion itself.
In the 28th chapter of the 4th book of his Divine Instructions, Lactantius, who flourished about a.d. 300, treats of hope, true religion, and superstition; of the two latter he gives Cicero's definition from his book De Natura Deorum, lib. ii. c. 28, which with his own definition will lead us to a correct view, not only of the etymology, but of the thing itself.
"Superstition," according to that philosopher, "had its name from the custom of those who offered daily prayers and sacrifices, that their children might Survive Them; ut sui sibi liberi superstites essent. Hence they were called superstitiosi, superstitious. On the other hand, religion, religio, had its name from those who, not satisfied with what was commonly spoken concerning the nature and worship of the gods, searched into the whole matter, and perused the writings of past times; hence they were called religiosi, from re, again, and lego, I read."
This definition Lactantius ridicules, and shows that religion has its name from re, intensive, and ligo, I bind, because of that bond of piety by which it binds us to God, and this he shows was the notion conceived of it by Lucretius, who labored to dissolve this bond, and make men atheists.
Primum quod magnis doceo de rebus, et Arctis
Religionum animos Nodis Exsolvere pergo.
For first I teach great things in lofty strains,
And loose men from religion's grievous chains.
Lucret., lib. i., ver. 930, 931
As to superstition, he says it derived its name from those who paid religious veneration to the memory of the dead, (qui superstitem memoriam defunctorem colunt), or from those who, surviving their parents, worshipped their images at home, as household gods; aut qui, parentibus suis superstites, colebant imagines eorum domi, tanquam deos penates. Superstition, according to others, refers to novel rites and ceremonies in religion, or to the worship of new gods. But by religion are meant the ancient forms of worship belonging to those gods, which had long been received. Hence that saying of Virgil: -
Vana superstitio veterumque ignara deorum.
"Vain superstition not knowing the ancient gods."
Here Lactantius observes, that as the ancient gods were consecrated precisely in the same way with these new ones, that therefore it was nothing but superstition from the beginning. Hence he asserts, the superstitious are those who worship many and false gods, and the Christians alone are religious, who worship and supplicate the one true God only. St. James' definition rather refers to the effects of pure religion than to its nature. The life of God in the soul of man, producing love to God and man, will show itself in the acts which St. James mentions here. It is pure in the principle, for it is Divine truth and Divine love. It is undefiled in all its operations: it can produce nothing unholy, because it ever acts in the sight of God; and it can produce no ungentle word nor unkind act, because it comes from the Father.
The words καθαρα και αμιαντος, pure and undefiled, are supposed to have reference to a diamond or precious stone, whose perfection consists in its being free from flaws; not cloudy, but of a pure water. True religion is the ornament of the soul, and its effects, the ornament of the life.
To visit the fatherless and widows in their affliction - Works of charity and mercy are the proper fruits of religion; and none are more especially the objects of charity and mercy than the orphans and widows. False religion may perform acts of mercy and charity; but its motives not being pure, and its principle being defiled, the flesh, self, and hypocrisy, spot the man, and spot his acts. True religion does not merely give something for the relief of the distressed, but it visits them, it takes the oversight of them, it takes them under its care; so επισκεπτεσθαι means. It goes to their houses, and speaks to their hearts; it relieves their wants, sympathizes with them in their distresses, instructs them in Divine things and recommends them to God. And all this it does for the Lord's sake. This is the religion of Christ. The religion that does not prove itself by works of charity and mercy is not of God. Reader, what religion hast thou? Has thine ever led thee to cellars, garrets, cottages, and houses, to find out the distressed? Hast thou ever fed, clothed, and visited a destitute representative of Christ?
The subject in Jam 1:11 suggests several reflections on the mutability of human affairs, and the end of all things.
1. Nature herself is subject to mutability, though by her secret and inscrutable exertions she effects her renovation from her decay, and thus change is prevented from terminating in destruction. Yet nature herself is tending, by continual mutations, to a final destruction; or rather to a fixed state, when time, the place and sphere of mutability, shall be absorbed in eternity. Time and nature are coeval; they began and must terminate together. All changes are efforts to arrive at destruction or renovation; and destruction must be the term or bound of all created things, had not the Creator purposed that his works should endure for ever. According to his promise, we look for a new heaven and a new earth; a fixed, permanent, and endless state of things; an everlasting sabbath to all the works of God.
I shall confirm these observations with the last verses of that incomparable poem, the Faery Queene, of our much neglected but unrivalled poet, Edmund Spenser: -
"When I bethink me on that speech whylear,
Of mutability, and well it weigh;
Me seems, that though she all unworthy were
Of the heaven's rule; yet very sooth to say,
In all things else she bears the greatest sway;
Which makes me loath this state of life so tickle,
And love of things so vain to cast away;
Whose flow'ring pride, so fading and so fickle,
Short Time shall soon cut down with his consuming sickle.
Then gin I think on that which Nature sayd,
Of that same time when no more change shall be,
But stedfast rest of all things, firmly stayd
Upon the pillours of eternity,
That is contrayr to mutability:
For all that moveth, doth in change delight:
But thenceforth all shall rest eternally
With him that is the God of Sabaoth hight:
O that great Sabaoth God, grant me that Sabaoth's sight!"
When this is to be the glorious issue, who can regret the speedy lapse of time? Mutability shall end in permanent perfection, when time, the destroyer of all things, shall be absorbed in eternity. And what has a righteous man to fear from that "wreck of matter and that crush of worlds," which to him shall usher in the glories of an eternal day? A moralist has said, "Though heaven shall vanish like a vapour, and this firm globe of earth shall crumble into dust, the righteous man shall stand unmoved amidst the shocked depredations of a crushed world; for he who hath appointed the heavens and the earth to fail, hath said unto the virtuous soul, Fear not! for thou shalt neither perish nor be wretched."
Dr. Young has written most nervously, in the spirit of the highest order of poetry, and with the knowledge and feeling of a sound divine, on this subject, in his Night Thoughts. Night vi. in fine.
Of man immortal hear the lofty style: -
"If so decreed, th' Almighty will be done.
Let earth dissolve, yon ponderous orbs descend
And grind us into dust: the soul is safe;
The man emerges; mounts above the wreck,
As towering flame from nature's funeral pyre;
O'er desolation, as a gainer, smiles;
His charter, his inviolable rights,
Well pleased to learn from thunder's impotence,
Death's pointless darts, and hell's defeated storms."
After him, and borrowing his imagery and ideas, another of our poets, in canticis sacris facile princeps, has expounded and improved the whole in the following hymn on the Judgment.
"Stand the Omnipotent decree,
Jehovah's will be done!
Nature's end we wait to see,
And hear her final groan.
Let this earth dissolve, and blend
In death the wicked and the just;
Let those ponderous orbs descend
And grind us into dust.
Rests secure the righteous man;
At his Redeemer's beck,
Sure to emerge, and rise again,
And mount above the wreck.
Lo! the heavenly spirit towers
Like flames o'er nature's funeral pyre;
Triumphs in immortal powers,
And claps her wings of fire.
Nothing hath the just to lose
By worlds on worlds destroy'd;
Far beneath his feet he views,
With smiles, the flaming void;
Sees the universe renew'd;
The grand millennial reign begun;
Shouts with all the sons of God
Around th' eternal throne."
Wesley
One word more, and I shall trouble my reader no farther on a subject on which I could wear out my pen and drain the last drop of my ink. The learned reader will join in the wish.
"Talia saecla suis dixerunt, currite, fusis
Concordes stabili fatorum numine Parcae.
Aggredere O magnos (aderit jam tempus!) honores,
Cara Deum soboles, magnum Jovis incrementum.
Aspice convexo nutantem pondere mundum,
Terrasque, tractusque maris, coelumque profundum:
Aspice, venturo laetentur ut omnia saeclo.
O mihi tam longae maneat pars ultima vitae,
Spiritus, et quantum sat erit tua dicere facta!"
Virg. Eclog. iv.
There has never been a translation of this, worthy of the poet; and to such a piece I cannot persuade myself to append the hobbling verses of Mr. Dryden.
2. Taken in every point of view, Jam 1:17 is one of the most curious and singular in the New Testament. It has been well observed, that the first words make a regular Greek hexameter verse, supposed to be quoted from some Greek poet not now extant; and the last clause of the verse, with a very little change, makes another hexameter: -
Πασα δοσις αγαθη, και παν δωρημα τελειον,
Εστ' απο των φωτων Πατρος καταβαινον ανωθεν.
"Every goodly gift, and every perfect donation,
Is from the Father of lights, and from above it descendeth."
The first line, which is incontestably a perfect hexameter, may have been designed by St. James, or in the course of composition may have originated from accident, a thing which often occurs to all good writers; but the sentiment itself is immediately from heaven. I know not that we can be justified by sound criticism in making any particular distinction between δοσις and δωρημα· our translators have used the same word in rendering both. They are often synonymous; but sometimes we may observe a shade of difference, δοσις signifying a gift of any kind, here probably meaning earthly blessings of all sorts, δωρημα signifying a free gift - one that comes without constraint, from the mere benevolence of the giver; and here it may signify all spiritual and eternal blessings. Now all these come from above; God is as much the Author of our earthly good, as he is of our eternal salvation. Earthly blessings are simply good; but they are imperfect, they perish in the using. The blessings of grace and glory are supreme goods, they are permanent and perfect; and to the gift that includes these the term τελειον, perfect, is here properly added by St. James. There is a sentiment very similar to this in the ninth Olympic Ode of Pindar, l. 41: -
- - Αγαθοι δε
Και σοφοι κατα Δαιμον' ανδρες.
Man, boast of naught: whate'er thou hast is given;
Wisdom and virtue are the gifts of Heaven.
But how tame is even Pindar's verse when compared with the energy of James!
3. In the latter part of the verse, παρ ᾡ ουκ ενι παραλλαγη, η τροπης αποσκιασμα, which we translate, with whom is no variableness, neither shadow of turning, there is an allusion to some of the most abstruse principles in astronomy. This is not accidental, for every word in the whole verse is astronomical. In his Πατηρ των φωτων, Father of lights, there is the most evident allusion to the Sun, who is the father, author, or source of all the lights or luminaries proper to our system. It is not only his light which we enjoy by day, but it is his light also which is reflected to us, from the moon's surface, by night. And it is demonstrable that all the planets - Mercury, Venus, the Earth, the Moon, Mars, Ceres, Pallas, Juno, Vesta, Jupiter, Saturn, Saturn's Rings, and Herschel, or the Georgium Sidus, with the four satellites of Jupiter, the seven satellites of Saturn, and the six satellites of the Georgium Sidus, thirty-one bodies in all, besides the comets, all derive their light from the sun, being perfectly opaque or dark in themselves; the sun being the only luminous body in our system; all the rest being illumined by him.
The word παραλλαγη, which we translate variableness, from παραλλαττω, to change alternately, to pass from one change to another, evidently refers to parallax in astronomy. To give a proper idea of what astronomers mean by this term, it must be premised that all the diurnal motions of the heavenly bodies from east to west are only apparent, being occasioned by the rotation of the earth upon its axis in an opposite direction in about twenty-four hours. These diurnal motions are therefore performed uniformly round the axis or polar diameter of the earth, and not round the place of the spectator, who is upon the earth's surface. Hence every one who observes the apparent motion of the heavens from this surface will find that this motion is not even, equal arches being described in unequal times; for if a globular body, such as the earth, describe equally the circumference of a circle by its rotatory motion, it is evident the equality of this motion can be seen in no other points than those in the axis of the circle, and therefore any object viewed from the center of the earth will appear in a different place from what it does when observed from the surface. This difference of place of the same object, seen at the same time from the earth's center and surface, is called its parallax.
As I shall make some farther use of this point, in order to make it plain to those who are not much acquainted with the subject, to which I am satisfied St. James alludes, I shall introduce the following diagram: Let the circle OKNS. in the annexed figure, represent the earth, E its center, O the place of an observer on its surface, whose visible or sensible horizon is OH, and the line EST, parallel to OH, the rational, true, or mathematical horizon. Let ZDFT be considered a portion of a great circle in the heavens, and A the place of an object in the visible horizon. Join EA by a line produced to C: then C is the true place of the object, and H is its apparent place; and the angle CAH is its parallax; and, because the object is in the horizon, it is called its horizontal parallax. As OAE, the angle which the earth's radius or semidiameter subtends to the object, is necessarily equal to its opposite angle CAH, hence the horizontal parallax of an object is defined to be the angle which the earth's semidiameter subtends at that object.
The whole effect of parallax is in a vertical direction; for the parallactic angle is in the plane passing through the observer and the earth's center, which plane is necessarily perpendicular to the horizon, the earth being considered as a sphere. The more elevated an object is above the horizon, the less the parallax, the distance from the earth's center continuing the same. To make this sufficiently clear, let B represent an object at any given altitude above the visible horizon OAH; then the angle DBF, formed by the straight lines OB and EB produced to F and D, will be the parallax of the object at the given altitude, and is less than the parallax of the same object when in the visible horizon OAH, for the angle DBF is less than the angle CAH. Hence the horizontal parallax is the greatest of all diurnal parallaxes; and when the object is in the zenith, it has no parallax, the visual ray passing perpendicularly from the object through the observer to the earth's center, as in the line Zoe.
The quantity of the horizontal parallax of any object is in proportion to its distance from the place of observation, being greater or less as the object is nearer to or farther removed from the spectator. In illustration of this point, let I be the place of an object in the sensible horizon; then will LIH be its horizontal parallax, which is a smaller angle than CAH, the horizontal parallax of the nearer object A.
The horizontal parallax being given, the distance of the object from the earth's center, EA or EI, may be readily found in semidiameters of the earth by the resolution of the right-angled triangle OEA, in which we have given the angle OAE, the horizontal parallax, the side OE, the semidiameter of the earth, considered as unity, and the right angle AOE, to find the side EA, the distance of the object from the earth's center. The proportion to be used in this case is: The sine of the horizontal parallax is to unity, the semidiameter of the earth, as radius, i.e. the right angle AOE, the sine of ninety degrees being the radius of a circle, is to the side EA. This proportion is very compendiously wrought by logarithms as follows: Subtract the logarithmic sine of the horizontal parallax from 10, the radius, and the remainder will be the logarithm of the answer.
Example. When the moon's horizontal parallax is a degree, what is her distance from the earth's center in semidiameters of the earth?
From the radius 10.0000000 Subtract the sine of 1 degree 8.2418553 Remainder the logarithm of 57.2987 1.7581447
Which is the distance of the moon in semidiameters of the earth, when her horizontal parallax amounts to a degree. If 57.2987 be multiplied by 3977, the English miles contained in the earth's semidiameter, the product, 227876.9, will be the moon's distance from the earth's center in English miles.
The sun's horizontal parallax is about eight seconds and three-fifths, as is evident from the phenomena attending the transits of Venus, of 1761 and 1769, as observed in different parts of the world: a method of obtaining the solar parallax abundantly less liable to be materially affected by error of observation than that of Hipparchus, who lived between the 154th and 163d Olympiad, from lunar eclipses; or than that of Aristarchus the Samian, from the moon's dichotomy; or even than that of modern astronomers from the parallax of Mars when in opposition, and, at the same time, in or near his perihelion. The sun's horizontal parallax being scarcely the four hundred and eighteenth part of that of the moon given in the preceding example, if 227876.9, the distance of the moon as found above, be multiplied by 418.6, (for the horizontal parallax decreases nearly in proportion as the distance increases), the product will be the distance of the sun from the earth's center, which will be found to be upwards of ninety-five millions of English miles.
When we know the horizontal parallax of any object, its magnitude is easily determined. The apparent diameter of the sun, for example, at his mean distance from the earth, is somewhat more than thirty-two minutes of a degree, which is at least a hundred and eleven times greater than the double of the sun's horizontal parallax, or the apparent diameter of the earth as seen from the sun; therefore, the real solar diameter must be at least a hundred and eleven times greater than that of the earth; i.e. upwards of 880,000 English miles. And as spherical bodies are to each other as the cubes of their diameters, if 111 be cubed, we shall find that the magnitude of the sun is more than thirteen hundred thousand times greater than that of the earth.
The whole effect of parallax being in a vertical circle, and the circles of the sphere not being in this direction, the parallax of a star will evidently change its true place with respect to these different circles; whence there are five kinds of diurnal parallaxes, viz. the parallax of longitude, parallax of latitude, parallax of ascension or descension, parallax: of declination, and parallax of altitude, the last of which has been already largely explained; and the meaning of the first four, simply, is the difference between the true and visible longitude, latitude, right ascension, and declination of an object. Besides these, there is another kind of parallax, called by modern astronomers the parallax of the earth's Annual Orbit, by which is meant the difference between the places of a planet as seen from the sun and the earth at the same time, the former being its true or heliocentric place, and the latter its apparent or geocentric place. The ancient astronomers gave the term parallax only to the diurnal apparent inequalities of motion in the moon and planets; Ptolemy, who lived in the second century, calling prosaphaeresis orbis what is now named the parallax of the great or annual orbit. This parallax is more considerable than the diurnal parallax, as the earth's annual orbit is more considerable than the earth's semidiameter. This parallax, when greatest, amounts in Mars, the nearest superior planet, to upwards of forty-seven degrees; in Jupiter to near twelve degrees; in Saturn to more than six degrees, etc. In the region of the nearest fixed stars, i.e. those new ones of 1572 and 1604, double the radius of the earth's orbit does not subtend an angle of a single minute of a degree; whence it is evident the nearest fixed stars are at least hundreds of times more distant from us than the Georgium Sidus is, whose greatest annual parallax amounts to upwards of three degrees. The annual parallaxes of the fixed stars are, in general, too minute to be measured; hence their distances from the earth must be inconceivably great.
Any farther description of parallax would be useless in reference to the subject to be illustrated.
The words τροπης αποσκιασμα, shadow of turning, either refer to the darkness in which the earth is involved in consequence of its turning round its axis once in every twenty-four hours, by means of which one hemisphere, or half of its surface, is involved in darkness, being hidden from the sun by the opposite hemisphere; or to the different portions of the earth which come gradually into the solar light by its revolution round its orbit, which, in consequence of the pole of the earth being inclined nearly twenty-three degrees and a half to the plane of its orbit, and keeping its parallelism through every part of its revolution, causes all the vicissitudes of season, with all the increasing and decreasing proportions of light and darkness, and of cold and heat.
Every person who understands the images will see with what propriety St. James has introduced them; and through this his great object is at once discernible. It is evident from this chapter that there were persons, among those to whom he wrote, that held very erroneous opinions concerning the Divine nature; viz. that God tempted or influenced men to sin, and, consequently, that he was the author of all the evil that is in the world; and that he withholds his light and influence when necessary to convey truth and to correct vice. To destroy this error he shows that though the sun, for its splendor, genial heat, and general utility to the globe and its inhabitants, may be a fit emblem of God, yet in several respects the metaphor is very imperfect; for the sun himself is liable to repeated obscurations; and although, as to his mass, he is the focus of the system, giving light and heat to all, yet he is not everywhere present, and both his light and heat may be intercepted by a great variety of opposing bodies, and other causes. St. James refers particularly to the Divine ubiquity or omnipresence. Wherever his light and energy are, there is he himself; neither his word nor his Spirit gives false or inconsistent views of his nature and gracious purposes. He has no parallax, because he is equally present everywhere, and intimately near to all his creatures; He is never seen where he is not, or not seen where he is. He is the God and Father of all; who is Above all, and Through all, and In all; "in the wide waste, as in the city full;" nor can any thing be hidden from his light and heat. There can be no opposing bodies to prevent him from sending forth his light and truth, because he is everywhere essentially present. He suffers no eclipses; he changes not in his nature; he varies not in his designs; he is ever a full, free, and eternal fountain of mercy, goodness, truth, and good will, to all his intelligent offspring. Hallelujah, the Lord God Omnipotent reigneth! Amen.
In concluding these observations, I think it necessary to refer to Mr. Wakefield's translation of this text, and his vindication of that translation: Every good gift, and every perfect kindness, cometh down from above, from the Father of lights, with whom is no parallax, nor tropical shadow. "Some have affected," says he, "to ridicule my translation of this verse, if it be obscure, the author must answer for that, and not the translator. Why should we impoverish the sacred writers, by robbing them of the learning and science they display? Why should we conceal in them what we should ostentatiously point out in profane authors? And if any of these wise, learned, and judicious critics think they understand the phrase shadow of turning, I wish they would condescend to explain it." Yes, if such a sentiment were found in Aratus, or in any other ancient astronomical writer, whole pages of commentary would be written on it, and the subtle doctrine of the parallactic angle proved to be well known in itself, and its use in determining the distances and magnitudes of the heavenly bodies, to the ancients some hundreds of years before the Christian era.
The sentiment is as elegant as it is just, and forcibly points out the unchangeableness and beneficence of God. He is the Sun, not of a system, but of all worlds; the great Fountain and Dispenser of light and heat, of power and life, of order, harmony, and perfection. In him all live and move, and from him they have their being. There are no spots on his disk; all is unclouded splendor. Can he who dwells in this unsufferable and unapproachable light, in his own eternal self-sufficiency, concern himself with the affairs of mortals? Yes, for we are his offspring; and it is one part of his perfection to delight in the welfare of his intelligent creatures. He is loving to every man: he hates nothing that he has made; and his praise endureth for ever!
Albert Barnes: Notes on the Bible - 1834
1:27: Pure religion - On the word here rendered "religion" (θρησκεία thrē skeia), see the notes at Col 2:18. It is used here evidently in the sense of piety, or as we commonly employ the word religion. The object of the apostle is to describe what enters essentially into religion; what it will do when it is properly and fairly developed. The phrase "pure religion" means that which is genuine and sincere, or which is free from any improper mixture.
And undefiled before God and the Father - That which God sees to be pure and undefiled. Rosenmuller supposes that there is a metaphor here taken from pearls or gems, which should be pure, or without stain.
Is this - That is, this enters into it; or this is religion such as God approves. The apostle does not say that this is the whole of religion, or that there is nothing else essential to it; but his general design clearly is, to show that religion will lead to a holy life, and he mentions this as a specimen, or an instance of what it will lead us to do. The things which he specifies here are in fact two:
(1) that pure religion will lead to a life of practical benevolence; and,
(2) that it will keep us unspotted from the world. If these things are found, they show that there is true piety. If they are not, there is none.
To visit the fatherless and widows in their affliction - To go to see, to look after, to be ready to aid them. This is an instance or specimen of what true religion will do, showing that it will lead to a life of practical benevolence. It may be remarked in respect to this:
(1) that this has always been regarded as an essential thing in true religion; because
(a) it is thus an imitation of God, who is "a father of the fatherless, and a judge of the widows in his holy habitation," Psa 68:5; and who has always Rev_ealed himself as their friend, Deu 10:18; Deu 14:29; Psa 10:14; Psa 82:3; Isa 1:17; Jer 7:7; Jer 49:11; Hos 14:3.
(b) Religion is represented as leading its friends to do this, or this is required everywhere of those who claim to be religious, Isa 1:17; Deu 24:17; Deu 14:29; Exo 22:22; Job 29:11-13.
(2) where this disposition to be the real friend of the widow and the orphan exists, there will also exist other corresponding things which go to make up the religious character. This will not stand alone. It will show what the heart is, and prove that it will ever be ready to do good. If a man, from proper motives, is the real friend of the widow and the fatherless, he will be the friend of every good word and work, and we may rely on him in any and every way in doing good.
And to keep himself unspotted from the world - Compare the Rom 12:2 note; Jam 4:4 note; Jo1 2:15-17 note. That is, religion will keep us from the maxims, vices, and corruptions which pRev_ail in the world, and make us holy. These two things may, in fact, be said to constitute religion. If a man is truly benevolent, he bears the image of that God who is the fountain of benevolence; if he is pure and uncontaminated in his walk and deportment, he also resembles his Maker, for he is holy. If he has not these things, he cannot have any well-founded evidence that he is a Christian; for it is always the nature and tendency of religion to produce these things. It is, therefore, an easy matter for a man to determine whether he has any religion; and equally easy to see that religion is eminently desirable. Who can doubt that that is good which leads to compassion for the poor and the helpless, and which makes the heart and the life pure?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: Pure: Jam 3:17; Psa 119:1; Mat 5:8; Luk 1:6; Ti1 1:5, Ti1 5:4
To visit: Job 29:12, Job 29:13, Job 31:15-20; Psa 68:5; Isa 1:16, Isa 1:17, Isa 58:6, Isa 58:7; Mat 25:34-46; Gal 5:6, Gal 6:9, Gal 6:10; Jo1 3:17-19
to keep: Jam 4:4; Joh 17:14, Joh 17:15; Rom 12:2; Gal 1:4, Gal 6:14; Col 3:1-3; Jo1 2:15-17; Jo1 5:4, Jo1 5:5, Jo1 5:18
Geneva 1599
1:27 (19) 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.
John Gill
1:27 Pure religion and undefiled,.... That which is sincere and genuine, and free from adulteration and hypocrisy:
before God and the Father; or in the sight of God the Father of Christ, and all his people; that which is approved of by him, who is the searcher of hearts, and the trier of the reins of men, "is this": not that the apostle is giving a full definition of true religion; only he mentions some of the effects of it, by which it is known, and without which it cannot be true and genuine; and they are these:
to visit the fatherless and widows in their affliction; and not only to see them, and speak a word of comfort to them, but to communicate to them, and supply their wants, as they may require, and according to the ability God has given: where there is true religion in the heart, there is love to God; and where there is love to God, there is love to the saints; and this will show itself to them, in times of affliction and distress; and where this is wanting, religion itself is not pure and undefiled:
and to keep himself unspotted from the world: from the men of the world, who defile by their evil communications; and "from the vices of the world", as the Arabic version renders it, which are of a defiling nature; and, where religion is in its power and purity, and the Gospel of the grace of God comes with efficacy, it teaches to separate from the rest of the world, and to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly.
John Wesley
1:27 The only true religion in the sight of God, is this, to visit - With counsel, comfort, and relief. The fatherless and widows - Those who need it most. In their affliction - In their most helpless and hopeless state. And to keep himself unspotted from the world - From the maxims, tempers, and customs of it. But this cannot be done, till we have given our hearts to God, and love our neighbour as ourselves.
Robert Jamieson, A. R. Fausset and David Brown
1:27 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 (Ps 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 (Jn 17:15; Jude 1:24).