ΙΑΚΩΒΟΣ
IAKÓBOS
Jakub
G2385
N-NSM |
Κυρίου
Kyriú
Pána
G2962
N-GSM |
Ἰησοῦ
Iésú
Ježíše
G2424
N-GSM |
Χριστοῦ
Christú
Krista
G5547
N-GSM |
δοῦλος,
dúlos
otrok,
G1401
N-NSM |
δώδεκα
dódeka
dvanácti
G1427
A-NUI |
φυλαῖς
fylajs
kmenům
G5443
N-DPF |
διασπορᾷ,
diaspora
rozptýlení,
G1290
N-DSF |
χαίρειν.
chajrejn
radujte se.
G5463
V-PAN |
Πᾶσαν
Pasan
Veškerou
G3956
A-ASF |
χαρὰν
charan
radostí
G5479
N-ASF |
ἡγήσασθε
hégésasthe
pokládejte
G2233
V-ADI-2P |
ἀδελφοί
adelfoj
bratři
G80
N-VPM |
πειρασμοῖς
pejrazmojs
v pokušení
G3986
N-DPM |
περιπέσητε
peripeséte
upadáte
G4045
V-2AAS-2P |
ποικίλοις,
pojkilojs
všelijaká,
G4164
A-DPM |
γινώσκοντες
ginóskontes
chápajíce
G1097
V-PAP-NPM |
δοκίμιον
dokimion
vyzkoušení
G1383
N-NSN |
πίστεως
pisteós
víry
G4102
N-GSF |
κατεργάζεται
katergazetaj
působí
G2716
V-PNI-3S |
ὑπομονήν·
hypomonén
vytrvalost;
G5281
N-ASF |
ὑπομονὴ
hypomoné
vytrvalost
G5281
N-NSF |
ἔργον
ergon
výsledek práce
G2041
N-ASN |
τέλειον
telejon
dokonalý
G5046
A-ASN |
ἐχέτω,
echetó
ať má,
G2192
V-PAM-3S |
ἦτε
éte
mohli být
G5600
V-PXS-2P |
τέλειοι
telejoj
dokonalí
G5046
A-NPM |
ὁλόκληροι,
holokléroj
kompletní,
G3648
A-NPM |
μηδενὶ
médeni
ničem
G3367
A-DSN |
λειπόμενοι.
lejpomenoj
nemající nedostatek.
G3007
V-PPP-NPM |
λείπεται
lejpetaj
má nedostatek
G3007
V-PPI-3S |
σοφίας,
sofias
moudrosti,
G4678
N-GSF |
αἰτείτω
ajtejtó
žádejte
G154
V-PAM-3S |
διδόντος
didontos
který dává
G1325
V-PAP-GSM |
ἁπλῶς,
haplós
štědře,
G574
ADV |
ὀνειδίζοντος·
onejdizontos
vyčítá;
G3679
V-PAP-GSM |
δοθήσεται
dothésetaj
bude dána
G1325
V-FPI-3S |
αἰτείτω
ajtejtó
žádejte
G154
V-PAM-3S |
πίστει,
pistej
víře,
G4102
N-DSF |
μηδὲν
méden
nikterak
G3367
A-ASN |
διακρινόμενος·
diakrinomenos
pochybujíce;
G1252
V-PMP-NSM |
διακρινόμενος
diakrinomenos
pochybující
G1252
V-PMP-NSM |
ἔοικεν
eojken
podobá se
G1503
V-RAI-3S |
κλύδωνι
klydóni
vlnobití
G2830
N-DSM |
θαλάσσης
thalassés
moře
G2281
N-GSF |
ἀνεμιζομένῳ
anemizomenó
větrem hnanému
G416
V-PPP-DSM |
ῥιπιζομένῳ.
rhipizomenó
zmítanému.
G4494
V-PPP-DSM |
οἰέσθω
ojesthó
ať se domnívá
G3633
V-PNM-3S |
ἄνθρωπος
anthrópos
člověk
G444
N-NSM |
ἐκεῖνος
ekejnos
ten
G1565
D-NSM |
λήψεταί
lépsetaj
vezme
G2983
V-FDI-3S |
Κυρίου·
Kyriú
Pána;
G2962
N-GSM |
δίψυχος,
dipsychos
nerozhodný,
G1374
A-NSM |
ἀκατάστατος
akatastatos
nestálý
G182
A-NSM |
πάσαις
pasajs
všech
G3956
A-DPF |
ὁδοῖς
hodojs
cestách
G3598
N-DPF |
αὑτοῦ.
hautú
svých.
G846
P-GSM |
Καυχάσθω
Kauchasthó
Ať se chlubí
G2744
V-PNM-3S |
ἀδελφὸς
adelfos
bratr
G80
N-NSM |
ταπεινὸς
tapejnos
ponížený
G5011
A-NSM |
ὕψει
hypsej
povýšení
G5311
N-DSN |
αὑτοῦ·
hautú
svém;
G846
P-GSM |
πλούσιος
plúsios
bohatý
G4145
A-NSM |
ταπεινώσει
tapejnósej
ponížení
G5014
N-DSF |
αὑτοῦ,
hautú
svém,
G846
P-GSM |
χόρτου
chortú
trávy
G5528
N-GSM |
παρελεύσεται·
pareleusetaj
zanikne;
G3928
V-FDI-3S |
ἀνέτειλεν
anetejlen
vyšlo
G393
V-AAI-3S |
ἥλιος
hélios
slunce
G2246
N-NSM |
καύσωνι,
kausóni
žárem,
G2742
N-DSM |
ἐξήρανεν
ekséranen
vysušilo
G3583
V-AAI-3S |
χόρτον,
chorton
trávu
G5528
N-ASM |
ἐξέπεσεν,
eksepesen
uvadl,
G1601
V-2AAI-3S |
εὐπρέπεια
euprepeja
krása
G2143
N-NSF |
προσώπου
prosópú
vzhledu
G4383
N-GSN |
ἀπώλετο·
apóleto
se ztratila;
G622
V-2AMI-3S |
πλούσιος
plúsios
bohatý
G4145
A-NSM |
πορείαις
porejajs
putováních
G4197
N-DPF |
μαρανθήσεται.
maranthésetaj
uvadne.
G3133
V-FPI-3S |
Μακάριος
Makarios
Blahoslavený
G3107
A-NSM |
ὑπομένει
hypomenej
snáší
G5278
V-PAI-3S |
πειρασμὸν,
pejrazmon
zkoušku,
G3986
N-ASM |
δόκιμος
dokimos
osvědčený
G1384
A-NSM |
γενόμενος
genomenos
stane se
G1096
V-2ADP-NSM |
λήψεται
lépsetaj
dostane
G2983
V-FDI-3S |
στέφανον
stefanon
korunu
G4735
N-ASM |
ζωῆς,
zóés
života,
G2222
N-GSF |
ἐπηγγείλατο
epéngejlato
slíbil
G1861
V-ADI-3S |
Κύριος
Kyrios
Pán
G2962
N-NSM |
ἀγαπῶσιν
agapósin
milujícím
G25
V-PAP-DPM |
αὑτόν.
hauton
jeho.
G846
P-ASM |
Μηδεὶς
Médejs
Nikdo
G3367
A-NSM |
πειραζόμενος
pejrazomenos
kdo je pokoušen
G3985
V-PPP-NSM |
λεγέτω,
legetó
ať neříká
G3004
V-PAM-3S |
πειράζομαι·
pejrazomaj
pokoušen;
G3985
V-PPI-1S |
ἀπείραστός
apopejrastos
nepokušitelný
G551
A-NSM |
ἐστιν
estin
je
G2076
V-PXI-3S |
κακῶν,
kakón
od zlého
G2556
A-GPN |
πειράζει
pejrazej
pokouší
G3985
V-PAI-3S |
οὐδένα.
údena
nikoho.
G3762
A-ASM |
ἕκαστος
hekastos
každý
G1538
A-NSM |
πειράζεται,
pejrazetaj
je pokoušen,
G3985
V-PPI-3S |
ἰδίας
idias
vlastní
G2398
A-GSF |
ἐπιθυμίας
epithymias
žádostivosti
G1939
N-GSF |
ἐξελκόμενος
ekzelkomenos
strháván
G1828
V-PPP-NSM |
δελεαζόμενος·
deleazomenos
lákán;
G1185
V-PPP-NSM |
ἐπιθυμία
epithymia
žádostivost
G1939
N-NSF |
συλλαβοῦσα
syllabúsa
počnouc
G4815
V-2AAP-NSF |
τίκτει
tiktej
porodí
G5088
V-PAI-3S |
ἁμαρτίαν,
hamartian
hřích,
G266
N-ASF |
ἁμαρτία
hamartia
hřích
G266
N-NSF |
ἀποτελεσθεῖσα
apotelesthejsa
dokončený
G658
V-APP-NSF |
ἀποκύει
apokyej
plodí
G616
V-PAI-3S |
θάνατον.
thanaton
smrt.
G2288
N-ASM |
πλανᾶσθε
planasthe
nechte se klamat
G4105
V-PPM-2P |
ἀδελφοί
adelfoj
bratři
G80
N-VPM |
ἀγαπητοί·
agapétoj
milovaní;
G27
A-VPM |
δόσις
dosis
obdarování
G1394
N-NSF |
ἀγαθὴ,
agathé
dobré,
G18
A-NSF |
δώρημα
dóréma
dar
G1434
N-NSN |
τέλειον
telejon
dokonalý
G5046
A-NSN |
ἄνωθέν
anóthen
shůry
G509
ADV |
ἐστιν,
estin
je,
G2076
V-PXI-3S |
καταβαῖνον
katabajnon
sestupující
G2597
V-PAP-NSN |
πατρὸς
patros
otce
G3962
N-GSM |
φώτων,
fótón
světel,
G5457
N-GPN |
παραλλαγὴ,
parallagé
změna
G3883
N-NSF |
τροπῆς
tropés
změny
G5157
N-GSF |
ἀποσκίασμα.
aposkiazma
stín.
G644
N-NSN |
βουληθεὶς
búléthejs
Chtěl
G1014
V-AOP-NSM |
ἀπεκύησεν
apekyésen
zplodit
G616
V-AAI-3S |
ἀληθείας,
aléthejas
pravdy,
G225
N-GSF |
ἀπαρχήν
aparchén
prvotinou
G536
N-ASF |
τινα
tina
jakousi
G5100
X-ASF |
κτισμάτων.
ktismatón
stvoření.
G2938
N-GPN |
Ὥστε,
Hóste
Proto tedy,
G5620
CONJ |
ἀδελφοί
adelfoj
bratři
G80
N-VPM |
ἀγαπητοὶ,
agapétoj
milovaní,
G27
A-VPM |
ἔστω
estó
ať je
G2077
V-PXM-3S |
ἄνθρωπος
anthropos
člověk
G444
N-NSM |
ταχὺς
tachys
rychlý
G5036
A-NSM |
ἀκοῦσαι,
akúsaj
naslouchání,
G191
V-AAN |
βραδὺς
bradys
pomalý
G1021
A-NSM |
λαλῆσαι,
lalésaj
mluvení,
G2980
V-AAN |
βραδὺς
bradys
pomalý
G1021
A-NSM |
ὀργήν·
orgén
hněvu;
G3709
N-ASF |
ἀνδρὸς,
andros
muže
G435
N-GSM |
δικαιοσύνην
dikajosynén
spravedlnost
G1343
N-ASF |
κατεργάζεται.
katergazetaj
vykonává.
G2716
V-PNI-3S |
ἀποθέμενοι
apothemenoj
odložte
G659
V-2AMP-NPM |
πᾶσαν
pasan
všechnu
G3956
A-ASF |
ῥυπαρίαν
rhyparian
nečistotu
G4507
N-ASF |
περισσείαν
perissejan
přemíru
G4050
N-ASF |
κακίας,
kakias
špatnosti,
G2549
N-GSF |
πραΰτητι
prautéti
tichosti
G4240
N-DSF |
δέξασθε
deksasthe
přijměte
G1209
V-ADM-2P |
ἔμφυτον
emfyton
zaseté
G1721
A-ASM |
λόγον
logon
slovo
G3056
N-ASM |
δυνάμενον
dynamenon
které má moc
G1410
V-PNP-ASM |
σῶσαι
sósaj
zachránit
G4982
V-AAN |
ψυχὰς
psychas
duše
G5590
N-APF |
ὑμῶν.
hymón
vaše.
G5216
P-2GP |
γίνεσθε
genesthe
Staňte se
G1096
V-PNM-2P |
ποιηταὶ
pojétaj
činiteli
G4163
N-NPM |
λόγου,
logú
slova,
G3056
N-GSM |
ἀκροαταὶ,
akroataj
posluchači,
G202
N-NPM |
παραλογιζόμενοι
paralogizomenoj
klamajícími
G3884
V-PNP-NPM |
ἑαυτούς·
heautús
sami sebe;
G1438
F-3APM |
ἀκροατὴς
akroatés
posluchač
G202
N-NSM |
ἐστὶν
estin
je
G2076
V-PXI-3S |
ποιητὴς,
pojétés
činitel,
G4163
N-NSM |
ἔοικεν
eojken
podobný
G1503
V-RAI-3S |
κατανοοῦντι
katanoúnti
prohlížejícímu
G2657
V-PAP-DSM |
πρόσωπον
prosópon
tvář
G4383
N-ASN |
γενέσεως
geneseós
přirozenou
G1078
N-GSF |
ἐσόπτρῳ·
esoptró
zrcadle;
G2072
N-DSN |
κατενόησεν
katenoésen
prohlédl si
G2657
V-AAI-3S |
ἑαυτὸν,
heauton
sám sebe,
G1438
F-3ASM |
ἀπελήλυθεν,
apelélyse
odešel,
G565
V-2RAI-3S |
εὐθέως
eutheós
ihned
G2112
ADV |
ἐπελάθετο
epelatheto
zapomněl
G1950
V-2ADI-3S |
ὁποῖος
hopojos
jaký
G3697
A-NSN |
παρακύψας
parakypsas
kdo se zahleděl
G3879
V-AAP-NSM |
νόμον
nomon
zákona
G3551
N-ASM |
τέλειον
telejon
dokonalé
G5046
A-ASM |
ἐλευθερίας
eleutherias
svobody
G1657
N-GSF |
παραμείνας,
paramejnas
kdo vytrval,
G3887
V-AAP-NSM |
ἀκροατὴς
akroatés
posluchač
G202
N-NSM |
ἐπιλησμονῆς
epilézmonés
zapomnětlivý
G1953
N-GSF |
γενόμενος,
genomenos
stal se,
G1096
V-2ADP-NSM |
ποιητὴς
pojétés
činitelem
G4163
N-NSM |
ἔργου,
ergú
skutku,
G2041
N-GSN |
μακάριος
makarios
šťastný
G3107
A-NSM |
ποιήσει
pojésej
jednání
G4162
N-DSF |
ἔσται.
estaj
bude.
G2071
V-FXI-3S |
δοκεῖ
dokej
domnívá se
G1380
V-PAI-3S |
θρησκὸς
thréskos
zbožný
G2357
A-NSM |
ὑμῖν,
hymin
vámi,
G5213
P-2DP |
χαλιναγωγῶν
chalinagógón
držící na uzdě
G5468
V-PAP-NSM |
γλῶσσαν
glóssan
jazyk
G1100
N-ASF |
αὑτοῦ,
hautú
svůj,
G846
P-GSM |
ἀπατῶν
apatón
klame
G538
V-PAP-NSM |
καρδίαν
kardian
srdce
G2588
N-ASF |
τούτου
tútú
takového
G5127
D-GSM |
μάταιος
matajos
marná
G3152
A-NSM |
θρησκεία.
thréskeja
zbožnost
G2356
N-NSF |
θρησκεία
thréskeja
zbožnost
G2356
N-NSF |
καθαρὰ
kathara
čistá
G2513
A-NSF |
ἀμίαντος
amiantos
neposkvrněná
G283
A-NSF |
πατρὶ
patri
otcem
G3962
N-DSM |
αὕτη
hauté
takováto
G3778
D-NSF |
ἐστὶν,
estin
je,
G2076
V-PXI-3S |
ἐπισκέπτεσθαι
episkeptesthai
dohlížet na
G1980
V-PNN |
ὀρφανοὺς
orfanús
osiřelé
G3737
A-APM |
χήρας
chéras
vdovy
G5503
N-APF |
θλίψει
thlipsej
utrpení
G2347
N-DSF |
αὐτῶν,
autón
jejich,
G846
P-GPM |
ἄσπιλον
aspilon
bezúhonným
G784
A-ASM |
ἑαυτὸν
heauton
sebe
G1438
F-3ASM |
τηρεῖν
térejn
zachovávat
G5083
V-PAN |
κόσμου.
kozmú
světa.
G2889
N-GSM |
1JakubG2385, otrokG1401 BožíG2316 aG2532 PánaG2962 JežíšeG2424 KristaG5547, dvanáctiG1427 kmenůmG5443, které jsou vG1722 rozptýleníG1290. RadujteG5463 se![+] 2Za veškerouG3956 radostG5479 bratřiG80 mojiG3450 pokládejteG2233, kdyžG3752 upadáteG4045 do všelijakýchG4164 pokušeníG3986, 3chápajíceG1097, žeG3754 vyzkoušeníG1383 vašíG5216 víryG4102 působíG2716 vytrvalostG5281. 4VytrvalostG5281 aleG1161 ať máG2192 dokonalýG5046 výsledekG2041, abysteG2443 mohli býtG5600 dokonalíG5046 aG2532 kompletníG3648, vG1722 ničemG3367 nemající nedostatekG3007. 5JestižeG1487 má někdoG5100 z vásG5216 nedostatekG3007 moudrostiG4678, žádejteG154 ji odG3844 BohaG2316, který dáváG1325 štědřeG574 všemG3956 aG2532 bezG3361 výčitekG3679, aG2532 bude muG846 dánaG1325. 6ŽádejteG154 všakG1161 sG1722 vírouG4102 a bezG3367 pochybováníG1252! ProtožeG1063 ten, kdo pochybujeG1252, se podobáG1503 mořskýmG2281 vlnámG2830, hnanýmG416 aG2532 zmítanýmG4494 větrem. 7ZajistéG1063 ať se takovýG1565 člověkG444 nedomníváG3361 G3633, žeG3754 něcoG5100 odG3844 PánaG2962 přijmeG2983. 8Je to mužG435 nerozhodnýG1374, nestálýG182 veG1722 všechG3956 svýchG846 cestáchG3598. 9Ať se poníženýG5011 bratrG80 chlubíG2744 veG1722 svémG846 povýšeníG5311 10aG1161 bohatýG4145 veG1722 svémG846 poníženíG5014, protožeG3754 zanikneG3928 jakoG5613 květG438 trávyG5528. 11NeboťG1063 vyšloG393 slunceG2246 sG4862 jeho žáremG2742, vysušiloG3583 trávuG5528, jejíG846 květG438 uvadlG1601 aG2532 krásaG2143 jejíhoG846 vzhleduG4383 se ztratilaG622. TakG3779 uvadneG3133 iG2532 bohatýG4145 veG1722 svýchG846 putováníchG4197. 12BlahoslavenýG3107 je mužG435, kterýG3739 snášíG5278 zkouškuG3986. ProtožeG3754 když se osvědčíG1384 G1096, dostaneG2983 korunuG4735 životaG2222, kterouG3739 PánG2962 slíbilG1861 těmG3588, kdo hoG846 milujíG25. 13NikdoG3367, kdo je pokoušenG3985, ať neříkáG3004, žeG3754 je pokoušenG3985 odG575 BohaG2316. NeboťG1063 BůhG2316 nemůže býtG2076 pokoušenG551 od zléhoG2556 a sámG846 takéG1161 nikohoG3762 nepokoušíG3985. 14KaždýG1538 je všakG1161 pokoušenG3985, svou vlastníG2398 žádostivostíG1939 strhávánG1828 aG2532 lákánG1185. 15PotomG1534 žádostivostG1939 počneG4815, porodíG5088 hříchG266, aG1161 dokončenýG658 hříchG266 plodíG616 smrtG2288. 16NenechteG3361 se klamatG4105, bratřiG80 mojiG3450 milovaníG27. 17KaždéG3956 dobréG18 obdarováníG1394, aG2532 každýG3956 dokonalýG5046 darG1434 jeG2076 shůryG509, sestupujeG2597 odG575 otceG3962 světelG5457, uG3844 něhožG3739 neníG3756 G1762 proměnyG3883 aniG2228 změnyG5157 vrhaného stínuG644. 18ChtělG1014 násG2248 zploditG616 slovemG3056 pravdyG225, protoG1519 jsmeG1511 jakousiG5100 prvotinouG536 jehoG846 stvořeníG2938. 19Proto tedyG5620, bratřiG80 mojiG3450 milovaníG27, ať jeG2077 každýG3956 člověkG444 rychlýG5036 kG1519 nasloucháníG191, pomalýG1021 kG1519 mluveníG2980, pomalýG1021 kG1519 hněvuG3709; 20neboťG1063 hněvG3709 mužeG435 spravedlnostG1343 BožíG2316 nevykonáváG3756 G2716. 21ProtoG1352 odložteG659 všechnuG3956 nečistotuG4507 aG2532 přemíruG4050 špatnostiG2549, vG1722 tichostiG4240 přijměteG1209 zasetéG1721 slovoG3056, které má mocG1410 zachránitG4982 vašeG5216 dušeG5590. 22Staňte seG1096 aleG1161 činiteliG4163 slovaG3056, aG2532 neG3361 pouzeG3440 jeho posluchačiG202, kteří klamouG3884 sami sebeG1438. 23ProtožeG3754 jestližeG1487 jeG2076 někdoG5100 posluchačG202 slovaG3056 aG2532 neníG3756 tím, kdo jej také činíG4163, tenG3778 je podobnýG1503 mužiG435, který si prohlížíG2657 svouG846 přirozenouG1078 tvářG4383 vG1722 zrcadleG2072. 24Prohlédl siG2657 totižG1063 sám sebeG1438, odešelG565, aG2532 ihnedG2112 zapomnělG1950 jakýG3697 bylG2258. 25AleG1161 kdo se zahledělG3879 doG1519 zákonaG3551 dokonaléG5046 svobodyG1657 aG2532 vytrvalG3887, tenG3778, kdo se nestalG3756 G1096 zapomnětlivýmG1953 posluchačemG202, aleG235 činitelemG4163 skutkuG2041, tenG3778 budeG2071 veG1722 svémG846 jednáníG4162 šťastnýG3107. 26JestližeG1487 se někdoG5100 meziG1722 vámiG5213 domníváG1380, že jeG1511 zbožnýG2357, a nedržíG3361 na uzděG5468 svůjG846 jazykG1100, aleG235 klameG538 svéG846 srdceG2588, zbožnostG2356 takovéhoG5127 člověka je marnáG3152. 27ZbožnostG2356 čistáG2513 aG2532 neposkvrněnáG283 předG3844 BohemG2316 aG2532 otcemG3962 jeG2076 takovátoG3778: dohlížet naG1980 osiřeléG3737 aG2532 vdovyG5503 vG1722 jejichG846 utrpeníG2347 a zachovávatG5083 seG1438 neposkvrněnýmG784 odG575 tohoto světaG2889.
Jamieson Fausset Brown Bible Commentary 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-
Acts 15:15;
Acts 21:20-
Acts 21:21), lest his introducing the name of Jesus oftener should seem to arise from vanity, as being "the Lord's brother" [BENGEL]. His teaching being practical, rather than doctrinal, required less frequent mention of Christ's name.
scattered abroad--literally "which are in the dispersion." The dispersion of the Israelites, and their connection with Jerusalem as a center of religion, was a divinely ordered means of propagating Christianity. The pilgrim troops of the law became caravans of the Gospel [WORDSWORTH].
greeting--found in no other Christian letter, but in James and the Jerusalem Synod's Epistle to the Gentile churches; an undesigned coincidence and mark or genuineness. In the original Greek (chairein) for "greeting," there is a connection with the "joy" to which they are exhorted amidst their existing distresses from poverty and consequent oppression. Compare
Rom 15:26, which alludes to their poverty.
2 My brethren--a phrase often found in James, marking community of nation and of faith.
all joy--cause for the highest joy [GROTIUS]. Nothing but joy [PISCATOR]. Count all "divers temptations" to be each matter of joy [BENGEL].
fall into--unexpectedly, so as to be encompassed by them (so the original Greek).
temptations--not in the limited sense of allurements to sin, but trials or distresses of any kind which test and purify the Christian character. Compare "tempt," that is, try,
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.
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
Luke 8:15).
4 Let endurance have a perfect work (taken out of the previous "worketh patience" or endurance), that is, have its full effect, by showing the most perfect degree of endurance, namely, "joy in bearing the cross" [MENOCHIUS], and enduring to the end (
Matt 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;
1Thess 5:23, "your whole (literally, 'entire') spirit, soul, and body"; as "perfect" implies without a blemish in its parts.
5 English Version omits "But," which the Greek has, and which is important. "But (as this perfect entireness wanting nothing is no easy attainment) if any," &c.
lack--rather, as the Greek word is repeated after James's manner, from
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-
Jas 1:10.
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,"
Matt 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.
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");
1Tim 2:8.
like a wave of the sea--
Isa 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].
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.
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 (
Matt 6:22).
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].
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" (
1John 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).
11 Taken from
Isa 40:6-
Isa 40:8.
heat--rather, "the hot wind" from the (east or) south, which scorches vegetation (
Luke 12:55). The "burning heat" of the sun is not at its rising, but rather at noon; whereas the scorching Kadim wind is often at sunrise (
Jonah 4:8) [MIDDLETON, The Doctrine of the Greek Article].
Matt 20:12 uses the Greek word for "heat."
Isa 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.
12 Blessed--Compare the beatitudes in the Sermon on the Mount (
Matt 5:4,
Matt 5:10-
Matt 5:11).
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
2Tim 4:8, "the crown of righteousness to them that love His appearing." Love produces patient endurance: none attest their love more than they who suffer for Him.
13 when . . . tempted--tried by solicitation to evil. Heretofore the "temptation" meant was that of probation by afflictions. Let no one fancy that God lays upon him an inevitable necessity of sinning. God does not send trials on you in order to make you worse, but to make you better (
Jas 1:16-
Jas 1:17). 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.
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.
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.
16 Do not err in attributing to God temptation to evil; nay (as he proceeds to show), "every good," all that is good on earth, comes from God.
17 gift . . . gift--not the same words in Greek: the first, the act of giving, or the gift in its initiatory stage; the second, the thing given, the boon, when perfected. As the "good gift" stands in contrast to "sin" in its initiatory stage (
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-
Gen 4:21;
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" (
1John 1:5), He cannot in any way be the Author of sin (
Jas 1:13), which is darkness (
John 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.
18 (
John 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.
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-
Jas 1:27, and Jam. 2:1-26.
slow to speak-- (
Pro 10:19;
Pro 17:27-
Pro 17:28;
Eccl 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-
Jas 3:14;
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,
2Kgs 5:11;
Luke 4:28.
20 Man's angry zeal in debating, as if jealous for the honor of God's righteousness, is far from working that which is really righteousness in God's sight. True "righteousness is sown in peace," not in wrath (
Jas 3:18). The oldest and best reading means "worketh," that is, practiceth not: the received reading is "worketh," produceth not.
21 lay apart--"once for all" (so the Greek): as a filthy garment. Compare Joshua's filthy garments,
Zech 3:3,
Zech 3:5;
Rev 7:14. "Filthiness" is cleansed away by hearing the word (
John 15:3).
superfluity of naughtiness--excess (for instance, the intemperate spirit implied in "wrath,"
Jas 1:19-
Jas 1:20), 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 (
Matt 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;
Isa 66:2;
Matt 5:5;
Matt 11:28-
Matt 11:30;
Matt 18:3-
Matt 18:4; contrast
Rom 2:8). On "receive," applied to ground receiving seed, compare
Mark 4:20. Contrast
Acts 17:11;
1Thess 1:6 with
2Thess 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).
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 (
Matt 7:21-
Matt 7:29).
deceiving your own selves--by the logical fallacy (the Greek implies this) that the mere hearing is all that is needed.
23 For--the logical self-deceit (
Jas 1:22) illustrated.
not a doer--more literally, "a notdoer" [ALFORD]. The true disciple, say the rabbis, learns in order that he may do, not in order that he may merely know or teach.
his natural face--literally, "the countenance of his birth": the face he was born with. As a man may behold his natural face in a mirror, so the hearer may perceive his moral visage in God's Word. This faithful portraiture of man's soul in Scripture, is the strongest proof of the truth of the latter. In it, too, we see mirrored God's glory, as well as our natural vileness.
24 beholdeth--more literally, "he contemplated himself and hath gone his way," that is, no sooner has he contemplated his image than he is gone his way (
Jas 1:11). "Contemplate" answers to hearing the word: "goeth his way," to relaxing the attention after hearing--letting the mind go elsewhere, and the interest of the thing heard pass away: then forgetfulness follows [ALFORD] (Compare
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).
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,
Matt 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;
John 8:31-
John 8:36;
John 15:14-
John 15:15; 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).
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-
Mic 6:8) as visiting the fatherless, &c., and keeping one's self unspotted from the world" (
Matt 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-
Jas 3:3). 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.
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 (
John 17:15;
Jude 1:24).
