CHAPTER 3
James 3:1-5
1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.
1 Nolite plures magistri fieri, fratres mei; scientes quod majus judicium sumpturi sumus.
2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
2 In multis enim labimur omnes: si quis in sermone non labitur, hic perfectus est vir, ut qui posssit fraeno moderari totum etiam corpus.
3 Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
3 Ecce equis fraena in ora injicimus, ut obediant nobis; et totum illorum corpus circumagimus:
4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
4 Ecce etiam naves, cum tantae sint, et a saevis ventis pulsentur, circumagnuntur a minimo gubernaculo, quocunque affectus dirigentis voluerit:
5 Even so the tongue is a little member, and boasteth great things.
5 Ita et lingua pusillum membrum est, et magna jactat.
1 Be not many masters. The common and almost universal interpretation of this passage is, that the Apostle discourages the desire for the office of teaching, and for this reason, because it is dangerous, and exposes one to a heavier judgment, in case he transgresses: and they think that he said, Be not many masters, because there ought to have been some. But I take masters not to be those who performed a public duty in the Church, but such as took upon them the right of passing judgment upon others: for such reprovers sought to be accounted as masters of morals. And it has a mode of speaking usual among the Greeks as well as Latins, that they were called masters who superciliously animadverted on others.
And that he forbade them to be many, it was done for this reason, because many everywhere did thrust in themselves; for it is, as it were, an innate disease in mankind to seek reputation by blaming others. And, in this respect, a twofold vice prevails — though few excel in wisdom, yet all intrude indiscriminately into the office of masters; and then few are influenced by a right feeling, for hypocrisy and ambition stimulate them, and not a care for the salvation of their brethren. For it is to be observed, that James does not discourage those brotherly admonitions, which the Spirit so often and so much recommends to us, but that immoderate desire to condemn, which proceeds from ambition and pride, when any one exalts himself against his neighbor, slanders, carps, bites, and malignantly seeks for what he may turn to a sinister purpose: for this is usually done when impertinent censors of this kind insolently boast themselves in the work of exposing the vices of others.
From this outrage and annoyance James recalls us; and he adds a reason, because they who are thus severe towards others shall undergo a heavier judgment: for he imposes a hard law on himself, who tries the words and deeds of others according to the rule of extreme rigor; nor does he deserve pardon, who will pardon none. This truth ought to be carefully observed, that they who are too rigid towards their brethren, provoke against themselves the severity of God.
2 For in many things we offend all. This may be taken as having been said by way of concession, as though he had said, "Be it that thou findest what is blamable in thy brethren, for no one is free from sins; but dost thou think that thou art perfect who usest a slanderous and virulent tongue?" But James seems to me to exhort us by this argument to meekness, since we are ourselves also surrounded with many infirmities; for he acts unjustly who denies to others the pardon he needs himself. So also Paul says, when he bids the fallen to be reproved kindly, and in the spirit of meekness; for he immediately adds,
"considering thyself, lest thou also be tempted." (Galatians 6:1.)
For there is nothing which serves more to moderate extreme rigor than the knowledge of our own infirmity.
If any man offend not in word. After having said that there is no one who does not sin in many things, he now shews that the disease of evil-speaking is more odious than other sins; for by saying that he who offends not with his tongue is perfect, he intimates that the restraining of the tongue is a great virtue, and one of the chief virtues. Hence they act most perversely who curiously examine every fault, even the least, and yet so grossly indulge themselves.
He then indirectly touches here on the hypocrisy of censors, because in examining themselves they omitted the chief thing, and that was of great moment even their evil-speaking; for they who reproved others pretended a zeal for perfect holiness, but they ought to have begun with the tongue, if they wished to be perfect. As they made no account of bridling the tongue, but, on the contrary, did bite and tear others, they exhibited only a fictitious sanctity. It is hence evident that they were the most reprehensible of all, because they neglected a primary virtue. This connection renders the meaning of the Apostle plain to us.
3 We put bits in the horses' mouths. By these two comparisons he proves that a great part of true perfection is in the tongue, and that it exercises dominion, as he has just said, over the whole life. He compares the tongue, first, to a bridle, and then to a helm of a ship. Though a horse be a ferocious animal, yet he is turned about at the will of its rider, because he is bridled; no less can the tongue serve to govern man. So also with regard to the helm of a ship, which guides a large vessel and surmounts the impetuosity of winds. Though the tongue be a small member, yet it avails much in regulating the life of man.
And boasteth great things. The verb megalauchein means to boast one's self, or to vaunt. But James in this passage did not intend to reprove ostentation so much as to show that the tongue is the doer of great things; for in this last clause he applies the previous comparisons to his subject; and vain boasting is not suitable to the bridle and the helm. He then means that the tongue is endued with great power.
I have rendered what Erasmus has translated the impetuosity, the inclination, of the pilot or guide; for horme means desire. I indeed allow that among the Greeks it designates those lusts which are not subservient to reason. But here James simply speaks of the will of the pilot.
James 3:5-6
5 — Behold, how great a matter a little fire kindleth!
5 Ecce exiguus ignis quantam sylvam incendit.
6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.
6 Et lingua ignis est, et mundus iniquitatis: sic inquam lingua constituta est in membris nostris, inquinans totum corpus, inflammans rotam nativitatis, et inflammatur a gehenna.
He now explains the evils which proceed from the neglect of restraining the tongue, in order that we may know that the tongue may do much good or much evil, — that if it be modest and well regulated, it becomes a bridle to the whole life, but that if it be petulant and violent, like a fire it destroys all things.
He represents it as a small or little fire, to intimate that this smallness of the tongue will not be a hindrance that its power should not extend far and wide to do harm.
6. By adding that it is a world of iniquity, it is the same as though he had called it the sea or the abyss. And he suitably connects the smallness of the tongue with the vastness of the world; according to this meaning, A slender portion of flesh contains in it the whole world of iniquity.
So is the tongue. He explains what he meant by the term world, even because the contagion of the tongue spreads through every part of life; or rather he shews what he understood by the metaphor fire, even that the tongue pollutes the whole man. He however immediately returns to the fire, and says, that the whole course of nature is set on fire by the tongue. And he compares human life to a course or a wheel: and genesis, as before, he takes for nature, (James 1:23.)
The meaning is, that when other vices are corrected by age or by the succession of time, or when at least then do not possess the whole man, the vice of the tongue spreads and prevails over every part of life; except one prefers to take setting on fire as signifying a violent impulse, for we call that fervid which is accompanied with violence. And thus Horace speaks of wheels, for he calls chariots in battle fervid, on account of their rapidity. The meaning then would be, that the tongue is like untamed horses; for as these draw violently the chariots, so the tongue hurries a man headlong by its own wantonness.1
When he says that it is set on fire by hell, it is the same as though he had said, that the outrageousness of the tongue is the flame of the infernal fire.2 For as heathen poets imagined that the wicked are tormented by the torches of the Furies; so it is true, that Satan by the fans of temptations kindles the fire of all evils in the world: but James means, that fire, sent by Satan, is most easily caught by the tongue, so that it immediately burns; in short, that it is a material fitted for receiving or fostering and increasing the fire of hell.
James 3:7-12
7 For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
7 Omnis enim natura ferarum et volucrum et serpentium et marinorum, a natura humana domatur et dimota est:
8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.
8 Linguam vero nullus hominum domare potest, incoercibile malum, plena veneno mortifero.
9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
9 Per ipsam benedicimus Deum et Patrem; et per ipsam execramur homines ad similitudinem ejus factos.
10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
10 Ex eodem ore procedit benedictio et maledictio. Non onvenit, fratres mei, haec ita fieri.
11 Doth a fountain send forth at the same place sweet water and bitter?
11 An fons ex codem foramine ejicit dulce et amarum?
12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
12 Non potest, fratres mei, ficus oleas proferre; aut vitis ficus; sic nullus fons salsam et dulcem gignere aquam.
7 For every kind of beasts. This is a confirmation of the last clause; for that Satan by the tongue rules most effectively he proves by this — that it can by no means be brought to due order; and he amplifies this by comparisons. For he says that there is no animal so savage or fierce, which is not tamed by the skill of man, — that fishes, which in a manner inhabit another world, — that birds, which are so quick and roving — and that serpents, which are so inimical to mankind, are sometimes tamed. Since then the tongue cannot be restrained, there must be some secret fire of hell hidden in it.
What he says of wild beasts, of serpents, and of other animals, is not to be understood of them all; it is enough that the skill of man should subdue and tame some of the most ferocious of them, and also that serpents are sometimes tamed. He refers to present and to past time: the present regards power and capacity, and the past, usage or experience. He hence justly concludes that the tongue is full of deadly poison.
Though all these things most suitably refer in the first place to the subject of this passage — that they claim an unreasonable command over others, who labor under a worse vice; yet a universal doctrine may be understood as taught here, — that if we desire to form our life aright, we must especially strive to restrain the tongue, for no part of man does more harm.
9 Therewith, or, by it, bless we God. It is a clear instance of its deadly poison, that it can thus through a monstrous levity transform itself; for when it pretends to bless God, it immediately curses him in his own image, even by cursing men. For since God ought to be blessed in all his works, he ought to be so especially as to men, in whom his image and glory peculiarly shine forth. It is then a hypocrisy not to be borne, when man employs the same tongue in blessing God and in cursing men. There can be then no calling on God, and his praises must necessarily cease, when evil-speaking prevails; for it is impious profanation of God's name, which the tongue is virulent towards our brethren and pretends to praise him. That he may therefore rightly praise God, the view of evil speaking as to our neighbor must especially be corrected.
This particular truth ought also to be borne in mind, that severe censors discover their own virulence, which they suddenly vomit forth against their brethren whatever curses they can imagine, after having in sweet strains offered praises to God. Were any one to object and say, that the image of God in human nature has been blotted out by the sin of Adam; we must, indeed, confess that it has been miserably deformed, but in such a way that some of its lineaments still appear. Righteousness and rectitude, and the freedom of choosing what is good, have been lost; but many excellent endowments, by which we excel the brutes, still remain. He, then, who truly worships and honors God, will be afraid to speak slanderously of man.
11 Doth a fountain. He adduces these comparisons in order to shew that a cursing tongue is something monstrous, contrary to all nature, and subverts the order everywhere established by God. For God hath so arranged things which are contrary, that inanimate things ought to deter us from a chaotic mixture, sure as is found in a double tongue.3
James 3:13-18
13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
13 Quis sapiens et intelligens inter vos? ostendat ex honesta conversatione opera sua in mansuetudine sapientiae.
14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
14 Si vero aemulationem amaraem habetis, et contentionem in corde vestro, ne gloriemini, et mentiamini adversus veritatem.
15 This wisdom descendeth not from above, but is earthly, sensual, devilish.
15 Non est haec sapientia de sursum veniens, sed terrestris, animalis, daemonica.
16 For where envying and strife is, there is confusion and every evil work.
16 Ubi enim aemulatio et contentio, ibi perturbatio et omne pravum opus.
17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy.
17 Quae autem e sursum est sapientia, primum pura est, deinde pacata, aequa, comis, plena misericordiae et bonorum operum, sine disquisitione, sine simulatione.
18 And the fruit of righteousness is sown in peace of them that make peace.
18 Fructus autem justitiae in pace seminatur facientibus pacem.
13 Who is a wise man. As the lust of slandering arises mostly from pride, and as the false conceit of wisdom for the most part generates pride, he therefore speaks here of wisdom. It is usual with hypocrites to exalt and shew off themselves by criminating all others, as the case was formerly with many of the philosophers, who sought glory for themselves by a bitter abuse of all other orders. Such haughtiness as slanderous men swell with and are blinded by, James checked, by denying that the conceit of wisdom, with which men flatter themselves, has in it anything divine; but, on the contrary, he declares that it proceeds from the devil.
Then the meaning is, that supercilious censors, who largely indulge themselves, and at the same time spare none, seem to themselves to be very wise, but are greatly mistaken; for the Lord teaches his people far otherwise, even to be meek, and to be courteous to others. They, then, are alone wise in the sight of God, who connect this meekness with an honest conversation; for they who are severe and inexorable, though they may excel others in many virtues, do not yet follow the right way of wisdom.4
l4 But if ye have bitter envying. He points out the fruits which proceed from that extreme austerity which is contrary to meekness; for immoderate rigor necessarily begets mischievous emulations, which presently break forth into contentions. It is, indeed, an improper mode of speaking, to place contentions in the heart; but this affects not the meaning; for the object was to shew that the evil disposition of the heart is the fountain of these evils.
He has called envying, or emulation, bitter; for it prevails not, except when minds are so infected with the poison of malignity, that they turn all things into bitterness.5
That we may then really glory that we are the children of God, he bids us to act calmly and meekly towards our brethren; otherwise he declares that we are lying in assuming the Christian name. But it is not without reason that he has added the associate of envying, even strife, or contention, for contests and quarrels ever arise from malignity and envy.
15 This wisdom descendeth not. As hypocrites with difficulty give way, he sharply checked their haughtiness, denying that to be true wisdom with which they were inflated, while they were extremely morose in searching out the vices of others. Conceding to them, however, the term wisdom, he shews by the words he applies to it its true character, and says that it is earthly, sensual, devilish, or demoniac, while true wisdom must be heavenly, spiritual, divine; which three things are directly contrary to the three preceding ones. For James takes it as granted, that we are not wise, except when we are illuminated by God from above through his Spirit. However, then, the mind of man may enlarge itself, all its acuteness will be vanity; and not only so, but being at length entangled in the wiles of Satan, it will become wholly delirious.6
Sensual, or animal, is in opposition to what is spiritual, as in 1 Corinthians 2:14, where Paul says that the sensual or animal man receives not the things of God. And the pride of man could not have been more effectually cast down, than when thus is condemned whatever wisdom he has from himself, without the Spirit of God; nay, when from himself a transition is made to the devil. For it is the same as though he had said, that men, following their own sense, or minds, or feelings, soon became a prey to the delusions of Satan.
16 For where envying is. It is an argument from what is contrary; for envying, by which hypocrites are influenced, produces effects contrary to wisdom. For wisdom requires a state of mind that is calm and composed, but envying disturbs it, so that in itself it becomes in a manner tumultuous, and boils up immoderately against others.
Some render akatastasia inconstancy, and sometimes it means this, but as it signifies also sedition and tumult, perturbation seems the most suitable to this passage. For James meant to express something more than levity, even that the malignant and the slanderer does everything confusedly and rashly, as though he were beside himself; and hence he adds, every evil work
17 But the wisdom which is from above. He now mentions the effects of celestial wisdom which are wholly contrary to the former effects. He says first that it is pure; by which term he excludes hypocrisy and ambition.7 He, in the second place, calls it peaceable, to intimate that it is not contentious. In the third place, he calls it kind or humane, that we may know that it is far away from that immoderate austerity which tolerates nothing in our brethren. He also calls it gentle or tractable; by which he means that it widely differs from pride and malignity. In the last place, he says that it is full of mercy, etc., while hypocrisy is inhuman and inexorable. By good fruits he generally refers to all those duties which benevolent men perform towards their brethren; as though he had said, it is full of benevolence. It hence follows, that they lie who glory in their cruel austerity.
But though he had sufficiently condemned hypocrisy, when he said that wisdom is pure or sincere; he makes it more clear by repeating the same thing at the end. We are hence reminded, that for no other reason are we beyond measure morose or austere, but this, because we too much spare ourselves, and connive at our own vices.
But what he says, without discerning (sine dijudicatione,) seems strange; for the Spirit of God does not take away the difference between good and evil; nor does he render us so senseless as to be so void of judgment as to praise vice, and regard it as virtue. To this I reply, that James here, by discerning or distinguishing refers to that overanxious and overscrupulous inquiry, such as is commonly carried on by hypocrites, who too minutely examine the sayings and doings of their brethren, and put on them the worst construction.8
18 And the fruit of righteousness. This admits of two meanings, — that fruit is sown by the peaceable, which afterwards they gather, — or, that they themselves, though they meekly tolerate many things in their neighbors, do not yet cease to sow righteousness. It is, however, an anticipation of an objection; for they who are carried away to evil speaking by the lust of slandering, have always this excuse, "What! can we then remove evil by our courteousness?" Hence James says, that those who are wise according to God's will, are so kind, meek, and merciful, as yet not to cover vices nor favor them; but on the contrary in such a way as to strive to correct them, and yet in a peaceable manner, that is, in moderation, so that union is preserved. And thus he testifies that what he had hitherto said tends in no degree to do away with calm reproofs; but that those who wish to be physicians to heal vices ought not to be executioners.
He therefore adds, by those who make peace; which ought to be thus explained: they who study peace, are nevertheless careful to sow righteousness; nor are they slothful or negligent in promoting and encouraging good works; but they moderate their zeal with the condiment of peace, while hypocrites throw all things into confusion by a blind and furious violence.
CHAPTER 4
James 4:1-3
1 From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?
1 Unde bella et pugnae inter vos? nonne hinc, ex voluptatibus vestris, quae militant in membris vestris.
2 Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.
2 Concupiscitis et non habetis; invidetis et aemulamini, et non potestis obtinere; pugnatis et belligeramini, non habetis, propterea quod non petitis;
3 Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.
3 Petitis, et non accipitis, quia male petitis, ut in voluptates vestras insumatis.
1 From whence come wars. As he had spoken of peace, and had reminded them that vices are to be exterminated in such a way as to preserve peace, he now comes to their contentions, by which they created confusion among themselves; and he shews that these arose from their invidious desires and lusts, rather than from a zeal for what was just and right; for if every one observed moderation, they would not have disturbed and annoyed one another. They had their hot conflicts, because their lusts were allowed to prevail unchecked.
It hence appears, that greater peace would have been among them, had every one abstained from doing wrong to others; but the vices which prevailed among them were so many attendants armed to excite contentions. He calls our faculties members. He takes lusts as designating all illicit and lustful desires or propensities which cannot be satisfied without doing injury to others.
2 Ye lust, or covet, and have not. He seems to intimate that the soul of man is insatiable, when he indulges wicked lusts; and truly it is so; for he who suffers his sinful propensities to rule uncontrolled, will know no end to his lust. Were even the world given to him, he would wish other worlds to be created for him. It thus happens, that men seek torments which exceed the cruelty of all executioners. For that saying of Horace is true:
Some copies have phoneuete, "ye kill;" but I doubt not but that we ought to read, phthoneite, "ye envy," as I have rendered it; for the verb, to kill, does in no way suit the context.10 Ye fight: he does not mean those wars and fightings, which men engage in with drawn swords, but the violent contentions which prevailed among them. They derived no benefit from contentions of this kind, for he affirms that they received the punishment of their own wickedness. God, indeed, whom they owned not as the author of blessings, justly disappointed them. For when they contended in ways so unlawful, they sought to be enriched through the favor of Satan rather than through the favor of God. One by fraud, another by violence, one by calumnies, and all by some evil or wicked arts, strove for happiness. They then sought to be happy, but not through God. It was therefore no wonder that they were frustrated in their efforts, since no success can be expected except through the blessings of God alone.
3 Ye seek and receive not. He goes farther: though they sought, yet they were deservedly denied; because they wished to make God the minister of their own lusts. For they set no bounds to their wishes, as he had commanded; but gave unbridled license to themselves, so as to ask those things of which man, conscious of what is right, ought especially to be ashamed. Pliny somewhere ridicules this impudence, that men so wickedly abuse the ears of God. The less tolerable is such a thing in Christians, who have had the rule of prayer given them by their heavenly Master.
And doubtless there appears to be in us no reverence for God, no fear of him, in short, no regard for him, when we dare to ask of him what even our own conscience does not approve. James meant briefly this, — that our desires ought to be bridled: and the way of bridling them is to subject them to the will of God. And he also teaches us, that what we in moderation wish, we ought to seek from God himself; which if it be done, we shall be preserved from wicked contentions, from fraud and violence, and from doing any injury to others.
James 4:4-6
4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.
4 Adulteri et adulterae, an nescitis quod amicitia mundi inimictia Dei est? qui ergo voluerit amicus esse mundi, inimicus Dei constituitur.
5 Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?
5 An putatis quod frustra dicat scriptura? An ad invidiam concupiscit spiritus qui habitat in nobis?
6 But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.
6 Quin majorem dat gratiam: —
4 Ye adulterers. I connect this verse with the foregoing verses: for he calls them adulterers, as I think, metaphorically; for they corrupted themselves with the vanities of this world, and alienated themselves from God; as though he had said, that they had become degenerated, or were become bastards. We know how frequent, in Holy Scripture, is that marriage mentioned which God forms with us. He would have us, then, to be like a chaste virgin, as Paul says, (2 Corinthians 11:2.) This chastity is violated and corrupted by all impure affections towards the world. James, then, does not without reason compare the love of the world to adultery.
They, then, who take his words literally, do not sufficiently observe the context: for he goes on still to speak against the lusts of men, which lead away those entangled with the world from God, as it follows, —
The friendship of the world. He calls it the friendship of the world when men surrender themselves to the corruptions of the world, and become slaves to them. For such and so great is the disagreement between the world and God, that as much as any one inclines to the world, so much he alienates himself from God. Hence the Scripture bids us often to renounce the world, if we wish to serve God.
5 Do ye think. He seems to adduce from Scripture the next following sentence. Hence interpreters toil much, because none such, at least none exactly alike, is found in Scripture. But nothing hinders the reference to be made to what has been already said, that is, that the friendship of the world is adverse to God. Moreover; it has been rightly said, that this is a truth which occurs everywhere in Scripture. And that he has omitted the pronoun, which would have rendered the sentence clearer, is not to be wondered at, for, as it is evident, he is everywhere very concise.
The Spirit, or, Does the Spirit? Some think that the soul of man is meant, and therefore read the sentence affirmatively, and according to this meaning, — that the spirit of man, as it is malignant, is so infected with envy, that it has ever a mixture of it. They, however, think better who regard the Spirit of God as intended; for it is he that is given to dwell in us.11 I then take the Spirit as that of God, and read the sentence as a question; for it was his object to prove, that because they envied they were not ruled by the Spirit of God; because he teaches the faithful otherwise; and this he confirms in the next verse, by adding that he giveth more grace
For it is an argument arising from what is contrary. Envy is a proof or sign of malignity; but the Spirit of God proves himself to be bountiful by the affluence of his blessings. There is then nothing more repugnant to his nature than envy. In short, James denies that the Spirit of God rules where depraved lusts prevail, which excite to mutual contention; because it is peculiarly the office of the Spirit to enrich men more and more continually with new gifts.
I will not stop to refute other explanations. Some give this meaning that the Spirit lusteth against envy; which is too harsh and forced. Then they say that God gives more grace to conquer and subdue lust. But the meaning I have given is more suitable and simple, — that he restores us by his bounty from the power of malignant emulation. The continuative particle de is to be taken adversatively, for alla or alla ge; so have I rendered it quin, but.
James 4:7-10
7 Submit yourselves therefore to God. Resist the devil, and he will flee from you.
7 Subjecti igitur estote Deo; Resistite diabolo, et fugiet a vobis;
8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded.
8 Appropinquate Deo, et appropinquabit vobis; mundate manus, peccatores; purificate corda duplici animo;
9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.
9 Affligimini, lugete et plorate; risus vester in luctum vertatur et gaudium in moerorem.
10 Humble yourselves in the sight of the Lord, and he shall lift you up.
10 Humiliamini coram Deo, et eriget vos.
7 Submit yourselves. The submission which he recommends is that of humility; for he does not exhort us generally to obey God, but requires submission; for the Spirit of God rests on the humble and the meek. (Isaiah 57:15.) On this account he uses the illative particle. For as he had declared that God's Spirit is bountiful in increasing his gifts, he hence concludes that we ought to lay aside envy, and to submit to God.
Many copies have introduced here the following sentence: "Wherefore he saith, God resisteth the proud, but giveth grace unto the humble." But in others it is not found. Erasmus suspects that it was first a note in the margin, and afterwards crept into the text. It may have been so, though it is not unsuitable to the passage. For what some think, that it is strange that what is found only in Peter, should be quoted as Scripture, may be easily disposed of. But I rather conjecture that this sentence which accords with the common doctrine of Scripture, had become then a sort of proverbial saying common among the Jews. And, indeed, it is no more than what is found in Psalm 18:27,
"The humble O Lord, thou wilt save; and the eyes of the proud wilt thou cast down:"
Resist the devil. He shews what that contention is which we ought to engage in, as Paul says, that our contest is not with flesh and blood, but he stimulates us to a spiritual fight. Then, after having taught us meekness towards men, and submission towards God, he brings before us Satan as our enemy, whom it behooves us to fight against.
However, the promise which he adds, respecting the fleeing of Satan, seems to be refuted by daily experience; for it is certain, that the more strenuously any one resists, the more fiercely he is urged. For Satan, in a manner, acts playfully, when he is not in earnest repelled; but against those who really resist him, he employs all the strength he possesses. And further, he is never wearied with fighting; but when conquered in one battle, he immediately engages in another. To this I reply, that fleeing is to be taken here for putting to flight, or routing. And, doubtless, though he repeats his attacks continually, he yet always departs vanquished.
8 Draw nigh to God. He again reminds us that the aid of God will not be wanting to us, provided we give place to him. For when he bids us to draw nigh to God, that we may know him to be near to us, he intimates that we are destitute of his grace, because we withdraw from him. But as God stands on our side, there is no reason to fear succumbing. But if any one concludes from this passage, that the first part of the work belongs to us, and that afterwards the grace of God follows, the Apostle meant no such thing; for though we ought to do this, yet it does [not] immediately follow that we can. And the Spirit of God, in exhorting us to our duty, derogates nothing from himself, or from his own power; but the very thing he bids us to do, he himself fulfills in us.
In short, James meant no other thing in this passage, than that God is never wanting to us, except when we alienate ourselves from him. He is like one who brings the hungry to a table and the thirsty to a fountain. There is this difference, that our steps must be guided and sustained by the Lord, for our feet fail us. But what some cavil at, and say, that God's grace is secondary to our preparation, and as it were the waiting-maid, is only frivolous; for we know that it is no new thing that he adds now to former graces and thus enriches more and more those to whom he has already given much.
Cleanse your hands. He here addresses all those who were alienated from God and he does not refer to two sorts of men, but he calls the same sinners and double-minded Nor does he understand every kind of sinners, but the wicked and those of a corrupt life. It is said in John 9:3,
"God does not hear sinners;"
in the same sense a woman is called a sinner by Luke. (Luke 7:39.) It is said by the same and the other evangelists, "He drinketh and eateth with sinners." He, therefore, does not smite all indiscriminately to that sort of repentance mentioned here, but those who are wicked and corrupt in heart, and whose life is base and flagitious or at least wicked; it is from these he requires a purity of heart and outward cleanliness.
We hence learn what is the true character of repentance. It is not only an outward amendment of life, but its beginning is the cleansing of the heart. It is also necessary on the other hand that the fruits of inward repentance should appear in the brightness of our works.13
9 Be afflicted and mourn. Christ denounces mourning on those who laugh, as a curse, (Luke 6:25;) and James, in what shortly follows, alluding to the same words, threatens the rich with mourning. But here he speaks of that salutary mourning or sorrow which leads us to repentance. He addresses those who, being inebriated in their minds, did not perceive God's judgment. Thus it happened that they flattered themselves in their vices. That he might shake off from them this deadly torpor, he admonishes them to learn to mourn, that being touched with sorrow of conscience they might cease to flatter themselves and to exult on the verge of destruction. Then laughter is to be taken as signifying the flattering with which the ungodly deceive themselves, while they are infatuated by the sweetness of their sins and forget the judgment of God.
10 Humble yourselves, or, be ye humbled. The conclusion of what is gone before is, that the grace of God then be ready to raise us up when he sees that our proud spirits are laid aside. We emulate and envy, because we desire to be eminent. This is a way wholly unreasonable, for it is God's peculiar work to raise up the lowly, and especially those who willingly humble themselves. Whosoever, then, seeks a firm elevation, let him be cast down under a sense of his own infirmity, and think humbly of himself. Augustine well observes somewhere, As a tree must strike deep roots downwards, that it may grow upwards, so every one who has not his soul fixed deep in humility, exalts himself to his own ruin.
James 4:11-12
11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.
11 Ne detrahatis invicem, fratres; qui detrahit fratri, aut judicat fratrem suum, detrahit legi, et judicat legem; si autem judicas legem, non es factor legis sed judex.
12 There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?
12 Unus est legislator, qui potest servare et perdere: tu, quis es qui judicas alterum?
11 Speak not evil, or, defame not. We see how much labor James takes in correcting the lust for slandering. For hypocrisy is always presumptuous, and we are by nature hypocrites, fondly exalting ourselves by calumniating others. There is also another disease innate in human nature, that every one would have all others to live according to his own will or fancy. This presumption James suitably condemns in this passage, that is, because we dare to impose on our brethren our rule of life. He then takes detraction as including all the calumnies and suspicious works which flow from a malignant and perverted judgment. The evil of slandering takes a wide range; but here he properly refers to that kind of slandering which I have mentioned, that is, when we superciliously determine respecting the deeds and sayings of others, as though our own morosity were the law, when we confidently condemn whatever does not please us.
That such presumption is here reproved is evident from the reason that is immediately added, He that speaketh evil of, or defames his brother, speaketh evil of, or defames the law. He intimates, that so much is taken away from the law as one claims of authority over his brethren. Detraction, then, against the law is opposed to that reverence with which it behooves us to regard it.
Paul handles nearly the same argument in Romans 14, though on a different occasion. For when superstition in the choice of meats possessed some, what they thought unlawful for themselves, they condemned also in others. He then reminded them, that there is but one Lord, according to whose will all must stand or fall, and at whose tribunal we must all appear. Hence he concludes that he who judges his brethren according to his own view of things, assumes to himself what peculiarly belongs to God. But James reproves here those who under the pretense of sanctity condemned their brethren, and therefore set up their own morosity in the place of the divine law. He, however, employs the same reason with Paul, that is, that we act presumptuously when we assume authority over our brethren, while the law of God subordinates us all to itself without exception. Let us then learn that we are not to judge but according to God's law.
Thou art not a doer of the law, but a judge. This sentence ought to be thus explained: "When thou claimest for thyself a power to censure above the law of God thou exemptest thyself from the duty of obeying the law." He then who rashly judges his brother; shakes off the yoke of God, for he submits not to the common rule of life. It is then an argument from what is contrary; because the keeping of the law is wholly different from this arrogance, when men ascribe to their conceit the power and authority of the law. It hence follows, that we then only keep the law, when we wholly depend on its teaching alone and do not otherwise distinguish between good and evil; for all the deeds and words of men ought to be regulated by it.
Were any one to object and say, that still the saints will be the judges of the world, (1 Corinthians 6:2,) the answer is obvious, that this honor does not belong to them according to their own right, but inasmuch as they are the members of Christ; and that they now judge according to the law, so that they are not to be deemed judges because they only obediently assent to God as their own judge and the judge of all. With regard to God he is not to be deemed the doer of the law, because his righteousness is prior to the law; for the law has flown from the eternal and infinite righteousness of God as a river from its fountain.
12 There is one lawgiver14 Now he connects the power of saying and destroying with the office of a lawgiver, he intimates that the whole majesty of God is forcibly assumed by those who claim for themselves the right of making a law; and this is what is done by those who impose as a law on others their own nod or will. And let us remember that the subject here is not civil government, in which the edicts and laws of magistrates have place, but the spiritual government of the soul, in which the word of God alone ought to bear rule. There is then one God, who has consciences subjected by right to his own laws, as he alone has in his own hand the power to save and to destroy.
It hence appears what is to be thought of human precepts, which cast the snare of necessity on consciences. Some indeed would have us to shew modesty, when we call the Pope antichrist, who exercises tyranny over the souls of men, making himself a lawgiver equal to God. But we learn from this passage something far more, even that they are the members of Antichrist, who willingly submit to be thus ensnared, and that they thus renounce Christ, when they connect themselves with a man that is not only a mortal, but who also extols himself against him. It is, I say, a prevaricating obedience, rendered to the devil, when we allow any other than God himself to be a lawgiver to rule our souls.
Who art thou. Some think that they are admonished here to become reprovers of their own vices, in order that they might begin to examine themselves, and that by finding out that they were not purer than others, they might cease to be so severe. I think that their own condition is simply suggested to men, so that they may think how much they are below that dignity which they assumed, as Paul also says, "Who art thou who judgest another?" (Romans 14:4.)
James 4:13-17
13 Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:
13 Age nunc, qui dicitis, Hodie et cras eamus in civitatem, et transigamus illic annum unum, et mercemur et lucremur;
14 Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.
14 Qui nescitis quid cras futurum sit; quae enim est vita nostra? vapor est scilicet ad exiguum tempus apparens, deinde evanescens:
15 For that ye ought to say, If the Lord will, we shall live, and do this, or that.
15 Quum dicere debeatis, Si Dominus voluerit, et vixerimus, faciemus hoc vel illud.
16 But now ye rejoice in your boastings: all such rejoicing is evil.
16 Nunc autem gloriamini in superbiis vestris; omnia gloriatio talis, mala est.
17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin.
17 Qui ergo novit facere bonum, nec facit, peccati reus est.
13 Go to now. He condemns here another kind of presumption, that many, who ought to have depended on God's providence, confidently settled what they were to do, and arranged their plans for a long time, as though they had many years at their own disposal, while they were not sure, no not even of one moment. Solomon also sharply ridicules this kind of foolish boasting, when he says that
"men settle their ways in their heart, and the Lord in the mean time rules the tongue." (Proverbs 16:1.)
And it is a very insane thing to undertake to execute what we cannot pronounce with our tongue. James does not reprove the form of speaking, but rather the arrogance of mind, that men should forget their own weakness, and speak thus presumptuously; for even the godly, who think humbly of themselves, and acknowledge that their steps are guided by the will of God, may yet sometimes say, without any qualifying clause, that they will do this or that. It is indeed right and proper, when we promise anything as to future time, to accustom ourselves to such words as these, "If it shall please the Lord," "If the Lord will permit." But no scruple ought to be entertained, as though it were a sin to omit them; for we read everywhere in the Scriptures that the holy servants of God spoke unconditionally of future things, when yet they had it as a principle fixed in their minds, that they could do nothing without the permission of God. Then as to the practice of saying, "If the Lord will or permit," it ought to be carefully attended to by all the godly.
But James roused the stupidity of those who disregarded God's providence, and claimed for themselves a whole year, though they had not a single moment in their own power; the gain which was afar off they promised to themselves, though they had no possession of that which was before their feet.
14 For what is your life? He might have checked this foolish license in determining things to come by many other reasons; for we see how the Lord daily frustrates those presumptuous men who promise what great things they will do. But he was satisfied with this one argument, who has promised to thee a life for tomorrow? Canst thou, a dying man, do what thou so confidently resolvest to do? For he who remembers the shortness of his life, will have his audacity easily checked so as not to extend too far his resolves. Nay, for no other reason do ungodly men indulge themselves so much, but because they forget that they are men. By the similitude of vapor, he strikingly shews that the purposes which are founded only on the present life, are altogether evanescent.
15 If the Lord will. A twofold condition is laid down, "If we shall live so long," and, "If the Lord will;" because many things may intervene to upset what we may have determined; for we are blind as to all future events.15 By will he means not that which is expressed in the law, but God's counsel by which he governs all things.
16 But now ye rejoice, or, glory. We may learn from these words that James condemned something more than a passing speech. Ye rejoice, or, glory, he says, in your empty boastings. Though they robbed God of his government, they yet flattered themselves; not that they openly set themselves up as superior to God, though they were especially inflated with confidence in themselves, but that their minds were inebriated with vanity so as to disregard God. And as warnings of this kind are usually received with contempt by ungodly men — nay, this answer is immediately given, "known to ourselves is what is offered to us, so that there is no need of such a warning;" — he alleges against them this knowledge in which they gloried, and declares that they sinned the more grievously, because they did not sin through ignorance, but through contempt.