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16 Do not err. This is an argument from what is opposite; for as God is the author of all good, it is absurd to suppose him to be the author of evil. To do good is what properly belongs to him, and according to his nature; and from him all good things come to us. Then, whatever evil he does, is not agreeable to his nature. But as it sometimes happens, that he who quits himself well through life, yet in some things fails, he meets this doubt by denying that God is mutable like men. But if God is in all things and always like himself, it hence follows that well-doing is his perpetual work.

This reasoning is far different from that of Plato, who maintained that no calamities are sent on men by God, because he is good; for though it is just that the crimes of men should be punished by God, yet it is not right, with regard to him, to regard among evils that punishment which he justly inflicts. Plato, indeed, was ignorant; but James, leaving to God his right and office of punishing, only removes blame from him. This passage teaches us, that we ought to be so affected by God’s innumerable blessings, which we daily receive from his hand, as to think of nothing but of his glory; and that we should abhor whatever comes to our mind, or is suggested by others, which is not compatible with his praise.

God is called the Father of lights, as possessing all excellency and the highest dignity. And when he immediately adds, that there is in him no shadow of turning, he continues the metaphor; so that we may not measure the brightness of God by the irradiation of the sun which appears to us. ¹⁰⁷¹⁰⁷     This verse must be taken in connection with what as gone before. When he mentions “every good gift,” it is in opposition to the evil of which he says God is not the author. See Matthew 7:11. And “every perfect free-gift,” as δώρημα means, has a reference to the correction of the evil which arises from man himself. And he calls free-gift perfect, because it has no mixture of evil, what he throughout denies that God is the author of. Then the latter part of the verse bears a correspondence with the first. He calls God “the Father of Lights.” Light in the language of scripture means especially two things, the light of truth, divine knowledge and holiness. God is the father, the parent, the origin, the source of these lights. Hence from him descends every good, useful, necessary gift, to deliver men from evil, from ignorance and delusion, and every perfect free-gift to free men from their evil lusts, and to render them holy and happy. And to shew that God is ever the same, he adds, “with whom there is no variableness or the shadow (or shade, of the slightest appearance) of a change;” that is, who never varies in his dealings with men, and shews no symptom of any change, being the author and giver of all good, and the author of no evil, that is, of no sin.

18 Of his own will. He now brings forward a special proof of the goodness of God which he had mentioned, even that he has regenerated us unto eternal life. This invaluable benefit every one of the faithful feels in himself. Then the goodness of God, when known by experience, ought to remove from them all a contrary opinion respecting him.

When he says that God of his own will, or spontaneously, hath begotten us, he intimates that he was induced by no other reason, as the will and counsel of God are often set in opposition to the merits of men. What great thing, indeed, would it have been to say that God was not constrained to do this? But he impresses something more, that God according to his own goodwill hath begotten us, and has been thus a cause to himself. It hence follows that it is natural to God to do good.

But this passage teaches us, that as our election before the foundation of the world was gratuitous, so we are illuminated by the grace of God alone as to the knowledge of the truth, so that our calling corresponds with our election. The Scripture shews that we have been gratuitously adopted by God before we were born. But James expresses here something more, that we obtain the right of adoption, because God does also call us gratuitously. (Ephesians 1:4, 5.) Farther, we hence learn, that it is the peculiar office of God spiritually to regenerate us; for that the same thing is sometimes ascribed to the ministers of the gospel, means no other thing than this, that God acts through them; and it happens indeed through them, but he nevertheless alone doeth the work.

The word begotten means that we become new men, so that we put off our former nature when we are effectually called by God. He adds how God begets us, even by the word of truth, so that we may know that we cannot enter the kingdom of God by any other door.

That we should be a kind of firstfruits of his creatures. The word τινὰ, “some,” has the meaning of likeness, as though he had said, that we are in a manner firstfruits. But this ought not to be restricted to a few of the faithful; but it belongs to all in common. For as man excels among all creatures, so the Lord elects some from the whole mass and separates them as a holy offering, to himself. ¹⁰⁸¹⁰⁸     The firstfruits being a part and a pledge of the coming harvest, to retain the metaphor, we must regard “creatures” here as including all the saved in future ages. Hence their opinion is to be preferred, who regard the first converts, who were Jews, as the firstfruits. It is no common nobility into which God extols his own children. Then justly are they said to be excellent as firstfruits, when God’s image is renewed in them.

19 Let every man. Were this a general sentence, the inference would be farfetched; but as he immediately adds a sentence respecting the word of truth suitable to the last verse, I doubt not but that he accommodates this exhortation peculiarly to the subject in hand. Having then set before us the goodness of God, he shews how it becomes us to be prepared to receive the blessing which he exhibits towards us. And this doctrine is very useful, for spiritual generation is not a work of one moment. Since some remnants of the old man ever abide in us, we must necessarily be through life renewed, until the flesh be abolished; for either our perverseness, or arrogance, or sloth, is a great impediment to God in perfecting in us his work. Hence, when James would have us to be swift to hear, he commends promptitude, as though he had said, “When God so freely and kindly presents himself to you, you also ought to render yourselves teachable, lest your slowness should cause him to desist from speaking.”

But inasmuch as we do not calmly hear God speaking to us, when we seem to ourselves to be very wise, but by our haste interrupt him when addressing us, the Apostle requires us to be silent, to be slow to speak. And, doubtless, no one can be a true disciple of God, except he hears him in silence. He does not, however, require the silence of the Pythagorean school, so that it should not be right to inquire whenever we desire to learn what is necessary to be known; but he would only have us to correct and restrain our forwardness, that we may not, as it commonly happens, unseasonably interrupt God, and that as long as he opens his sacred mouth, we may open to him our hearts and our ears, and not prevent him to speak.

Slow to wrath. Wrath also, I think, is condemned with regard to the hearing which God demands to be given to him, as though making a tumult it disturbed and impeded him, for God cannot be heard except when the mind is calm and sedate. Hence, he adds, that as long as wrath bears rule there is no place for the righteousness of God. In short, except the heat of contention be banished, we shall never observe towards God that calm silence of which he has just spoken.

21 Wherefore lay apart. He concludes by saying how the word of life is to be received. And first, indeed, he intimates that it cannot be rightly received except it be implanted, or strike roots in us. For the expression, to receive the implanted word, ought to be thus explained, “to receive it, that it may be really implanted.” For he alludes to seed often sown on and ground, and not received into the moist bosom of the earth; or to plants, which being cast on the ground, or laid on dead wood, soon wither. He then requires that it should be a living implanting, by which the word becomes as it were united with our heart.

He at the same time shews the way and manner of this reception, even with meekness. By this word he means humility and the readiness of a mind disposed to learn, such as Isaiah describes when he says,

“On whom does my Spirit rest, except on the humble and meek?” (Isaiah 57:15.)

Hence it is, that so far profit in the school of God, because hardly one in a hundred renounces the stubbornness of his own spirit, and gently submits to God; but almost all are conceited and refractory. But if we desire to be the living plantation of God, we must subdue our proud hearts and be humble, and labor to become like lambs, so as to suffer ourselves to be ruled and guided by our Shepherd.

But as men are never thus tamed, so as to have a calm and meek heart, except they are purged from depraved affections, so he bids us to lay aside uncleanness and redundancy of wickedness. And as James borrowed a comparison from agriculture, it was necessary for him to observe this order, to begin by rooting up noxious weeds. And since he addressed all, we may hence conclude that these are the innate evils of our nature, and that they cleave to us all; yea, since he addresses the faithful, he shews that we are never wholly cleansed from them in this life, but that they are continually sprouting up, and therefore he requires that care should be constantly taken to eradicate them. As the word of God is especially a holy thing; to be fitted to receive it, we must put off the filthy things by which we have been polluted.

Under the word κακία, he comprehends hypocrisy and obstinacy as well as unlawful desires or lusts. Not satisfied with specifying the seat of wickedness as being in the soul of man, he teaches us that so abounding is the wickedness that dwells there, that it overflows, or that it rises up as it were into a heap; and doubtless, whosoever will well examine himself will find that there is within him an immense chaos of evils. ¹⁰⁹¹⁰⁹     What renders this passage unsatisfactory is the meaning given to περισσεία, rendered by some “superfluity,” and by others “redundancy.” The verb περισσεύω means not only to abound, but also to be a residue, to remain, to be a remnant. See Matthew 14:20; Luke 9:17. And its derivative περίσσευμα is used in the sense of a remnant or a remainder, Mark 8:8; and this very word is used in the Sept., for יתר which means a residue, a remnant, or what remains, Ezekiel 6:8. Let it have this meaning here, and the sense will not only be clear, but very striking. James was addressing those who were Christians; and he exhorted them to throw away every uncleanness and remnant of wickedness, or evil, as the word κακία more properly means. See Acts 8:22; 1 Peter 2:16
   “Every uncleanness,” or filthiness, means every kind of uncleanness arising from lustful and carnal indulgences; and the “remnant of wickedness,” in thought and in deed, most suitably follows.

Which is able to save. It is a high eulogy on heavenly truth, that we obtain through it a sure salvation; and this is added, that we may learn to seek and love and magnify the word as a treasure that is incomparable. It is then a sharp goad to chastise our idleness, when he says that the word which we are wont to hear so negligently, is the means of our salvation, though for this purpose the power of saving is not ascribed to the word, as if salvation is conveyed by the external sound of the word, or as if the office of saving is taken away from God and transferred elsewhere; for James speaks of the word which by faith penetrates into the hearts of men, and only intimates that God, the author of salvation, conveys it by his Gospel.

22 Be ye doers of the word. The doer here is not the same as in Romans 2:13, who satisfied the law of God and fulfilled it in every part, but the doer is he who from the heart embraces God’s word and testifies by his life that he really believes, according to the saying of Christ,

“Blessed are they who hear God’s word and keep it,”
(Luke 11:28;)

for he shews by the fruits what that implanting is, before mentioned. We must further observe, that faith with all its works is included by James, yea, faith especially, as it is the chief work which God requires from us. The import of the whole is, that we ought to labor that the word of the Lord should strike root in us, so that it may afterwards fructify. ¹¹⁰¹¹⁰     Calvin takes no notice of the last sentence, “deceiving yourselves.” The participle means deceiving by false reasoning.; it may be rendered with Doddridge, “sophistically deceiving yourselves.”

23 He is like to a man. Heavenly doctrine is indeed a mirror in which God presents himself to our view; but so that we may be transformed unto his image, as Paul says in 2 Corinthians 3:18. But here he speaks of the external glance of the eye, not of the vivid and efficacious meditation which penetrates into the heart. It is a striking comparison, by which he briefly intimates, that a doctrine merely heard and not received inwardly into the heart avails nothing, because it soon vanishes away.

25 The perfect law of liberty. After having spoken of empty speculation, he comes now to that penetrating intuition which transforms us to the image of God. And as he had to do with the Jews, he takes the word law, familiarly known to them, as including the whole truth of God.

But why he calls it a perfect law, and a law of liberty, interpreters have not been able to understand; for they have not perceived that there is here a contrast, which may be gathered from other passages of Scripture. As long as the law is preached by the external voice of man, and not inscribed by the finger and Spirit of God on the heart, it is but a dead letter, and as it were a lifeless thing. It is, then, no wonder that the law is deemed imperfect, and that it is the law of bondage; for as Paul teaches in Galatians 4:24, separated from Christ, it generates to condemn and as the same shews to us in Romans 8:13, it can do nothing but fill us with diffidence and fear. But the Spirit of regeneration, who inscribes it on our inward parts, brings also the grace of adoption. It is, then, the same as though James had said, “The teaching of the law, let it no longer lead you to bondage, but, on the contrary, bring you to liberty; let it no longer be only a schoolmaster, but bring you to perfection: it ought to be received by you with sincere affection, so that you may lead a godly and a holy life.”

Moreover, since it is a blessing of the Old Testament that the law of God should reform us, as it appears from Jeremiah 31:33, and other passages, it follows that it cannot be obtained until we come to Christ. And, doubtless, he alone is the end and perfection of the law; and James adds liberty, as an inseparable associate, because the Spirit of Christ never regenerates but that he becomes also a witness and an earnest of our divine adoption, so as to free our hearts from fear and trembling.

And continueth. This is firmly to persevere in the knowledge of God; and when he adds, this man shall be blessed in his deed, or work, he means that blessedness is to be found in doing, not in cold hearing. ¹¹¹¹¹¹     It may be rendered thus, — “The same shall be blessed in (or by) the doing of it,” that is, the work. The very doing of the law of liberty, of what the gospel prescribes, makes a man blessed or happy.

26 Seem to be religious. He now reproves even in those who boasted that they were doers of the law, a vice under which hypocrites commonly labor, that is, the wantonness of the tongue in detraction. He has before touched on the duty of restraining the tongue, but for a different end; for he then bade silence before God, that we might be more fitted to learn. He speaks now of another thing, that the faithful should not employ their tongue in evil speaking.

It was indeed needful that this vice should be condemned, when the subject was the keeping of the law; for they who have put off the grosser vices, are especially subject to this disease. He who is neither an adulterer, nor a thief, nor a drunkard, but, on the contrary, seems brilliant with some outward shew of sanctity will set himself off by defaming others, and this under the pretense of zeal, but really through the lust of slandering.

The object here, then, was to distinguish between the true worshippers of God and hypocrites, who are so swollen with Pharisaic pride, that they seek praise from the defects of others. If any one, he says, seems to be religious, that is, who has a show of sanctity, and the meantime flatters himself by speaking evil of others, it is hence evident that he does not truly serve God. For by saying that his religion is vain, he not only intimates that other virtues are marred by the stain of evil-speaking, but that the conclusion is, that the zeal for religion which appears is not sincere.

But deceiveth his own heart. I do not approve of the version of Erasmus — “But suffers his heart to err;” for he points out the fountain of that arrogance to which hypocrites are addicted, through which, being blinded by an immoderate love of themselves, they believe themselves to be far better than they really are; and hence, no doubt, is the disease of slandering, because the wallet, as Aesop says in his Apologue, hanging behind, is not seen. Rightly, then, has James, wishing to remove the effect, that is, the lust of evil-speaking, added the cause, even that hypocrites flatter themselves immoderately. For they would be ready to forgive were they in their turn to acknowledge themselves to be in need of forgiveness. Hence the flatteries by which they deceive themselves as to their own vices, make them such supercilious censors of others.

27 Pure religion. As he passes by those things which are of the greatest moment in religion, he does not define generally what religion is, but reminds us that religion without the things he mentions is nothing; as when one given to wine and gluttony boasts that he is temperate, and another should object, and say that the temperate man is he who does not indulge in excess as to wine or eating; his object is not to express the whole of what temperance is, but to refer only to one thing, suitable to the subject in hand. For they are in vain religious of whom he speaks, as they are for the most part trifling pretenders.

James then teaches us that religion is not to be estimated by the pomp of ceremonies; but that there are important duties to which the servants of God ought to attend.

To visit in necessity is to extend a helping hand to alleviate such as are in distress. And as there are many others whom the Lord bids us to succor, in mentioning widows and orphans, he states a part for the whole. There is then no doubt but that under one particular thing he recommends to us every act of love, as though he had said, “Let him who would be deemed religious, prove himself to be such by self denial and by mercy and benevolence towards his neighbors.”

And he says, before God, to intimate that it appears in deed otherwise to men, who are led astray by external masks, but that we ought to seek what pleases him. By God and Father, we are to understand God who is a father.