James 1:9–18

Verse 9–12. The brother of low condition. Lit. humble. [3] See Luke 1:48. The sense is, that a Christian, of never so low and poor a condition, may glory, and rejoice even in his poverty, that he is not only the servant, but even the adoptive son of God. But the rich, in his being low. Some word must be here understood to make the sense complete. If we understand, let the rich man glory, it must be expounded by irony, by what follows, of his passing away like a flower. But others rather understand some other word of a different signification; as, let the rich man lament the low condition that he must come to; for he must quickly fade away like grass.—The beauty of the shape thereof [4] perished. So the Hebrews say, the face of the heavens, the face of the earth, and so forth Witham.

Verse 9–12. The brother of low condition. Lit. humble. [3] See Luke 1:48. The sense is, that a Christian, of never so low and poor a condition, may glory, and rejoice even in his poverty, that he is not only the servant, but even the adoptive son of God. But the rich, in his being low. Some word must be here understood to make the sense complete. If we understand, let the rich man glory, it must be expounded by irony, by what follows, of his passing away like a flower. But others rather understand some other word of a different signification; as, let the rich man lament the low condition that he must come to; for he must quickly fade away like grass.—The beauty of the shape thereof [4] perished. So the Hebrews say, the face of the heavens, the face of the earth, and so forth Witham.

Verse 9–12. The brother of low condition. Lit. humble. [3] See Luke 1:48. The sense is, that a Christian, of never so low and poor a condition, may glory, and rejoice even in his poverty, that he is not only the servant, but even the adoptive son of God. But the rich, in his being low. Some word must be here understood to make the sense complete. If we understand, let the rich man glory, it must be expounded by irony, by what follows, of his passing away like a flower. But others rather understand some other word of a different signification; as, let the rich man lament the low condition that he must come to; for he must quickly fade away like grass.—The beauty of the shape thereof [4] perished. So the Hebrews say, the face of the heavens, the face of the earth, and so forth Witham.

Verse 9–12. The brother of low condition. Lit. humble. [3] See Luke 1:48. The sense is, that a Christian, of never so low and poor a condition, may glory, and rejoice even in his poverty, that he is not only the servant, but even the adoptive son of God. But the rich, in his being low. Some word must be here understood to make the sense complete. If we understand, let the rich man glory, it must be expounded by irony, by what follows, of his passing away like a flower. But others rather understand some other word of a different signification; as, let the rich man lament the low condition that he must come to; for he must quickly fade away like grass.—The beauty of the shape thereof [4] perished. So the Hebrews say, the face of the heavens, the face of the earth, and so forth Witham.

Verse 13. God is not a tempter [5] of evils, and he tempteth no man. Here to tempt, is to draw and entice another to the evil of sin, which God cannot do. The Greek may also signify, he neither can be tempted, nor tempt any one. But every one is thus tempted by the evil desires of his corrupt nature, which is called concupiscence, and which is not properly called a sin of itself, but only when we yield to it. Witham.

Verse 15. When concupiscence hath conceived, (man’s free will yielding to it) it bringeth [6] forth sin, our perverse inclinations become sinful, and when any grievous sin is completed, or even consented to, it begetteth death, it maketh the soul guilty of eternal death. It may not be amiss here to observe with Saint Gregory, and so forth that there are three degrees in temptations: the first, by suggestion only; the second, by delectation; the third, by consent. The first, the devil, or our own frail nature, tempts us by a suggestion of evil thoughts in our imagination: to have such thoughts and imaginations may be no sin at all, though the things and objects represented be never so foul and hideous, though they may continue never so long, and return never so often. The reason is, because we cannot hinder them. On the contrary, if our will remains displeased with them, and resist them, such a resistance is meritorious, and by the mercies of God will purchase us a reward. Second, these representations may be followed with a delight or delectation in the senses, or in the body only; and if by an impression made against the will, which we no ways consent to, there is again no sin. There may be also some neglect in the person tempted, by not using sufficient endeavours to resist and repel those thoughts, which if it be only some small neglect, the sin is not great: but if the person tempted hath wilfully, and with full deliberation, taken delight in evil thoughts, either of revenge, or of fornication, or adultery, or about any thing very sinful, such a wilful delight is a grievous and deadly sin, though he hath not had a will or design to perform the action itself. The reason is, because he then wilfully consents in mind and heart to a sinful delight, though not to the execution or action. And the sin may be great, and mortal, though it be but for a short time: for a temptation may continue for a long time and be no sin; and there may a great sin in a short time. The reason again is, because we are to judge of sin by the dispositions and consent of the will, not by the length of time. Third, when the sinner yields to evil suggestions and temptations, so that his will fully consents to what is proposed, and nothing can be said to be wanting but an opportunity of putting his sinful desires in execution, he has already committed the sin; for example, of murder, of fornication, and so forth in his heart, as our blessed Saviour taught us. Matthew 5:28. Witham.

Verse 16–17. Do not err, nor deceive yourselves by yielding to temptation; beg God his supporting grace, for every good gift is from him. Witham.

Verse 16–17. Do not err, nor deceive yourselves by yielding to temptation; beg God his supporting grace, for every good gift is from him. Witham.

Verse 18. By the word of truth. Some, with S. Athanasius, understand the eternal word made man. Others commonly understand the word of the gospel, by which we have been called to the true faith, and so forth—Some beginning [7] of his creatures, (or as the Greek signifies) such a beginning as are the first-fruits; and perhaps Saint James may so call the Jews, as being the first converted to believe in Christ. Witham.