Jam 1:21. James infers (διό) from the thought in Jam 1:20 the exhortation ἐν πραΰτητι δέξασθε τὸν ἔμφυτον λόγον, with evident reference to ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας (Jam 1:18). He places before this exhortation the participial clause: ἀποθέμενοι … κακίας] laying aside all filthiness and abundance of wickedness, i.e. all filthy and abundantly prevalent wickedness. The word ῥυπαρία (ἅπ. λεγ. in the N. T.) is here figurative (synonymous with ἀκαθαρσία in Romans 6:19 and other places), as ῥυπαρός and ῥυπαρεύω, Revelation 22:11 (ῥυπαρός occurs in its literal sense in chap. Jam 2:2 : ῥύπος in 1 Peter 3:21). Several interpreters (Calvin, Rosenmüller, Baumgarten, Hornejus, Bouman, Lange, and others) take it here as standing alone, equivalent to moral uncleanness (see 2 Corinthians 7:1 : πᾶς μολυσμὸς σαρκὸς καὶ πνεύματος), either generally “every immoral disposition,” or specifically as avaritia (Storr), or scortatio (Laurentius), or vitia intemperantiae, gulae et lasciviae (Heisen), or “filth in a religious theocratical sense” (Lange); but it is better to join ῥυπαρίαν with κακίας (Theile, de Wette, Wiesinger, and others), so that the ethical judgment of the author on the κακία is thereby expressed (comp. Acts 15:20; Revelation 17:4), equivalent to πᾶσαν κακίαν ῥυπαράν, or less exactly ῥυπαίνουσαν τὸν ἄνθρωπον (Schol. on Matt.); only the idea is more strongly brought forward by the substantive than by the adjective. The word περισσεία, united to ῥυπαρίαν by the copulative καί (not as Schneckenburger thinks exegetical; in the cited passages, John 1:16 and 1 Corinthians 3:5, the position of καί is entirely different), foreign to classical Greek, has in the N. T. the signification abundance, properly: “abundance flowing over the measure,” which Lange incorrectly renders “outflow, communication of life;” see Romans 5:17; 2 Corinthians 8:2; 2 Corinthians 10:15. Nevertheless the word has been here taken in a meaning corresponding to ῥυπαρία, and has been explained as = περίσσωμα excrementum (Beza, Piscator, Erasmus, Schmid, and others), or also growth (Lösner, Pott, Hottinger, Kern, Schneckenburger, de Wette). But both meanings are arbitrary. The defenders of the second explanation indeed appeal to the passage in Philo, de vict. off. p. 854 B: περιτέμνεσθε … τὰς περιττὰς φύσεις (fortasse ἐμφύσεις, de Wette) τοῦ ἡγεμονικοῦ; but from this passage it does not follow that περισσεία can be explained de ramis in vite vel arbore abundantibus falceque resecandis (Lösner). It is equally unjustifiable when Küttner, Michaelis, Augusti, Gebser, Bouman, and others explain περισσεία κακίας as “κακία surviving from earlier times,” and thus take περισσεία as synonymous with περίσσευμα (Mark 8:8). Against all these arbitrary views Theile, Wiesinger, Brückner correctly retain the word in the same sense which it has elsewhere in the N. T., so that περισσεία κακίας is the abundance of κακία, i.e. the abundantly existing κακία; only ἐν ὑμῖν is hardly to be supplied as if James had only his readers specially in view (Theile: quod lectoribus peculiare erat).

Κακία is not here synonymous with πονηρία (1 Corinthians 5:8) = vitiositas (Semler, Theile, and others), but, according to the context, in contrast with ἐν πραΰτητι, as in Ephesians 4:31, Colossians 3:8, Titus 3:3, 1 Peter 2:1, a more special idea, namely, the hostile disposition toward our neighbour which we call malignity (Cremer: malevolence, as social faultiness). Wiesinger inaccurately takes it as equivalent to ὀργή, as that is only one of the proofs of κακία; incorrectly Rosenmüller = morositas.[94] On ἀποθέμενοι, comp. Ephesians 4:25; 1 Peter 2:1; Hebrews 12:1.[95] The participle precedes as a subordinate thought to δέξασθε, because in consequence of man’s sinful nature room can only be made for the good by the rejection of the bad. Also, where similar sentences are co-ordinate, the exhortation to ἀποτίθεσθαι precedes; comp. Romans 13:12, Ephesians 4:22-23, and also the exhortation of Christ: μετανοεῖτα καὶ πιστεύετε, Mark 1:15.

In the positive exhortation: ἐν πραΰτητι δέξασθε τὸν ἔμφυτον λόγον] ἐν πραΰτητι emphatically precedes, in contrast to the κακία from which flows ὀργή. πραΰτης (= πραότης) denotes a loving, gentle disposition toward our neighbour; comp. 1 Corinthians 4:21, 2 Timothy 2:25, Titus 3:2, and other passages; the opposite is ὀριλότης (Pape’s Gr. Wörterb.); incorrectly Calvin: hoc verbo significat modestiam et facilitatem mentis ad discendum compositae. ἐν πραΰτητι does not therefore mean docili animo (Grotius, Rosenmüller, Hottinger), nor “with a modest disposition, which recognises the good deeds of Christianity” (Gebser). Also ἐν πρ. δέξασθε is not a pregnant construction, as if the sense were: monet … illo λόγῳ duce πραΰτητα exerceant (Schneckenburger); but James exhorts to the reception of the word ἐν πραΰτητι, in contrast to those who hear the word in order to use it as a weapon of hatred (condemning others).

Δέξασθε (opp. to λαλῆσαι, Jam 1:19) corresponds to ἀκοῦσαι, but expresses more than that, namely: “the inner reception, the taking hold of it with the heart;” comp. 1 Thessalonians 1:6. The object belonging to it: τὸν λόγον ἔμφυτον, can only be the same as what was called the λόγος ἀληθείας in Jam 1:18 (Wiesinger); it is neither “the reason innate in man “(Oecumenius: τὸν διακριτικὸν τοῦ βελτίονος καὶ τοῦ χείρονος· καθʼ ὃ καὶ λογικοὶ ἐσμὲν καὶ λεγόμεθα; see Constit. Apost. viii. 12: νόμον δέδωκας ἔμφυτον), nor the so-called inner light of the mystics, nor the gospel “in its subjective form of life” (Lange). The verb δέχεσθαι is opposed to these explanations. James designates the gospel a λόγον ἔμφυτον, inasmuch as it was no longer strange to the hearts of his readers as Christians; also because it was not merely transmitted (Hottinger: ἔμφυτος = traditus), but implanted.[96] The verb δέξασθε does not conflict with this, as the word by which the new birth is effected among Christians is to them ever proclaimed anew, and must by them be ever received anew, in order that the new life may be preserved and increased in them. It is therefore not necessary, against the use of language, to change the idea: verbum quod implantatum or insertum est, into: verbum quod implantatur or inseritur, or to assume here a prolepsis, as is undoubtedly the case in 1 Corinthians 1:8, Php 3:21 (see Meyer in loco), and 1 Thessalonians 3:13 (Lünemann in loco), and with Calvin to explain it: ita suscipite ut vere inseratur (similarly Semler, de Wette,[97] and others). The mode in which the adjective is united with the substantive is opposed to a prolepsis, which would be only imaginable were it said: ΤῸΝ ΛΌΓΟΝ ἜΜΦΥΤΟΝ ΤΑῖς ΚΑΡΔΊΑΙς ὙΜῶΝ, or something similar.

For the strengthening of the exhortation expressed, James annexes to ΤῸΝ ἜΜΦΥΤΟΝ ΛΌΓΟΝ the clause ΤῸΝ ΔΥΝΆΜΕΝΟΝ ΣῶΣΑΙ ΤᾺς ΨΥΧᾺς ὙΜῶΝ, by which, on the one hand, the value of the ΛΌΓΟς is prominently brought forward, and, on the other hand, is indicated what result ought to arise from the hearing of the word. By the verb ΔΥΝΆΜΕΝΟΝ not the freedom of the human will (Serrarius: quod potest salvare, ut arbitrii libertas indicetur), but the power of the word is emphasized; it is, as Paul says, δύναμις Θεοῦ εἰς σωτηρίαν πάντι τῷ πιστεύσντι (Romans 1:16). But if it has this power, man must receive it, and that in a right manner, so that it may prove its efficacy in him and save his soul. It is to be observed that James says this of his readers, whom he had previously designated as born again (Jam 1:18). Thus, according to James, Christians by the new birth do not as yet possess ΣΩΤΗΡΊΑ (the future salvation), but its obtainment is conditioned by their conduct.

Instead of ΤᾺς ΨΥΧᾺς ὙΜῶΝ, James might simply have written ὙΜᾶς, but Schneckenburger correctly warns: cave pro mera sumas circumscriptione personalis; animi enim proprie res agitur; see chap. Jam 5:20.

[94] Meyer’s translation: malice (Romans 1:29), malicious disposition (Colossians 3:8), would also not be entirely suitable, but too special. How Luther has understood the idea cannot be determined from his translation wickedness (Boshcit); since he thus constantly renders κακία, it may be taken in a general or in a special sense; the word badness (Schlechtigkeit) does not occur with him.

[95] To the assertion of Lange, that ἀποθέμενοι is not to be rendered putting off, because the reference is not figuratively to the putting off of filthy garments, but removing; the passages Romans 13:12 (ἀποθώμεθα … ἐνδυσώμεθα) and Ephesians 4:22; Jam 1:21-25 form a self-contained section. By putting away all impurity the “implanted word” can influence the heart; but it is necessary not only to hear the word but also to act in accordance with it.

21. lay apart all filthiness …] The cognate adjective is found in its literal sense in ch. James 2:2, and figuratively in Revelation 22:11. A kindred noun appears in a like combination in “the putting away of the fifth of the flesh” of 1 Peter 3:21 and in the LXX. of Proverbs 30:12. The word points not specifically to what we call “sins of impurity,” but to every form of sin, including the “wrath” of the preceding verse, as defiling the soul.

superfluity of naughtiness] Better, excess of malice, i. e. excess characterised by malice. The English “naughtiness,” though used in the 16th century, as by Latimer and Shakespeare, as equivalent to “sin” or “wickedness,” has gradually lost its sharpness, and has come to be applied almost exclusively to the faults of children. The Greek word, though, like the Latin word from which malice comes, originally generic in its meaning, had come to be associated mainly (as in Ephesians 4:31; Colossians 3:8; 1 Peter 2:1) with the sins that have their root in wrath and anger, rather than with those that originate in love of pleasure, and so carries on the sequence of thought.

receive with meekness the engrafted word] The order of the words in the original is more emphatic, but in meekness (as contrasted with wrath and malice) receive ye. The “engrafted word” is that which was before referred to as the instrument by which the new and better life was engendered. The English “engrafted” suggests one process of growth somewhat too definitely, and implanted would be a better rendering. The word is not found elsewhere in the New Testament (the Greek word in Romans 11:17 is more specific), but, like so many of St James’s phrases, appears in the sapiential books of the Apocrypha (Wis 12:10, “their malice was bred in them”). We note the agreement of his teaching with that of the Parable of the Sower, where the Seed is the “Word,” and the conditions of its fertility are found in “the honest and good heart” (Matthew 13:23), free from prejudice and bitterness. Moral discipline, the putting away of that which defiles, is the right preparation for the highest spiritual life.

which is able to save your souls] The words express at once the power, and the limits of the power. There was in the implanted word, taken in its widest sense, the promise and the potency of salvation, yet it did not work as by compulsion or by a charm, but required the co-operation of man’s will. So, later on, St James speaks of God Himself as being “able to save” (chap. James 4:12).

Jam 1:21. Ἀποθέμενοι πᾶσαν ῥυπαρίαν, laying aside all filthiness) A metaphor from a garment; ch. Jam 2:2. Ῥυπαρία, defilement, which is cleansed away by hearing the word: John 15:3.—τερισσείαν κακίας) abundance, excess, which is usually faulty, especially in speaking (Matthew 5:37). [In thoughts, words, gestures, and works, excess is not without fault.—V. g.] Κακία does not mean malice or craftiness; but badness or vice (faultiness), as opposed to virtue; and the genitive κακίας has here the force of an epithet [faulty excess; not as Engl. Vers.]—ἐν πραΰτητι, with meekness) This is opposed to wrath, and is shown in all things. Comp. 1 Peter 2:1-2. Anger and sudden impetuosity of mind is a hindrance to hearing: therefore meekness is required.—δέξασθε, receive) with your mind, with your ears, and in action. [Act the part of ready hearers.—V. g.]—τὸν ἔμφυτον, engrafted) by regeneration, Jam 1:18, and by habit [which you have acquired from your earliest years.—V. g.], Hebrews 5:14; and also by custom derived from their ancestors, who were Israelites [namely, the people of GOD.—V. g.], Jam 1:1. Comp. 2 Timothy 1:5. It is engrafted, and therefore most intimately connected with the faithful, and nigh unto them; Romans 10:8 : therefore it is to be received with meekness.—λόγον, the word) the Gospel: 1 Peter 1:23, etc.—τὸν δυνάμενον, which is able) with great efficacy.—σῶσαι, to save) The hope of salvation nourishes meekness; and this in turn supports that.

Verse 21. - With the form of expression in this verse, comp. 1 Peter 2:1, "Putting away, therefore, all wickedness (ἀποθέμενοι οῦν πᾶσαν κακίαν), and all guile, and hypocrisies, and envies, and all evil-speakings, as new-born babes long for the spiritual milk," etc. Filthiness (ῤυπαρὶαν). Here only in the New Testament, never in LXX.; but the adjective ῤυπαρός is the word used of the "filthy garments" in Zechariah 3:3, 4 - a narrative which illustrates the passage before us. Karts is not vice in general, but rather that vicious nature which is bent on doing harm to others (see Lightfoot on Colossians 3:8). Thus the two words ῤυπαρία and κακία comprise two classes of sins - the sensual and the malignant, Engrafted; rather, implanted. The word is only found again in Wisd. 12:10, where it signifies "inborn." St. James's teaching here is almost like a reminiscence of the parable of the sower (Matthew 13:3, etc.). The "implanted Word" is the gospel teaching. "The seed is the Word of God" (Luke 8:11). James 1:21Filthiness (ῥυπαρίαν)

Only here in New Testament, but James uses the kindred adjective (James 2:2), "vile raiment." Ῥύπος, filth, occurs in 1 Peter 3:21 - on which see notes; and the verb ῥυπόω, to be filthy, is found in Revelation 22:11.

Superfluity of naughtiness (περισσείαν κακίας)

A translation which may be commended to the attention of indiscriminate panegyrists of the A. V. Περισσεία is an unclassical word, and occurs in three other New-Testament passages - Romans 5:17; 2 Corinthians 8:2; 2 Corinthians 10:15. In all these it is rendered abundance, both by A. V. and Rev. There seems to be no need of departing from this meaning here, as Rev., overjoying. The sense is abounding or abundant wickedness. For haughtiness Rev. gives wickedness, as in 1 Peter 2:1, 1 Peter 2:16, where it changes malice to wickedness. It is mostly rendered malice in both A. V. and Rev. In this passage, as in the two from Peter, Rev. gives malice, in margin. Malice is an adequate translation, the word denoting a malevolent disposition toward one's neighbor. Hence it is not a general term for moral evil, but a special form of vice. Compare the wrath of man, James 1:20. Naughtiness has acquired a petty sense in popular usage, as of the mischievous pranks of children, which renders it out of the question here.

With meekness (ἐν πραΰ́τητι)

Lit., "in meekness;" opposed to malice.

Engrafted (ἔμφυτον)

Only here in New Testament. Better, and more literally, as Rev., implanted. It marks a characteristic of the word of truth (James 1:18). It is implanted; divinely given, in contrast with something acquired by study. Compare Matthew 13:19, "the word of the kingdom - sown in his heart." Grafted or graffed is expressed by a peculiar word, employed by Paul only, ἐγκεντρίζω, from κέντρον, a sharp point, thus emphasizing the fact of the incision required in grafting. See Romans 11:17, Romans 11:19, Romans 11:23, Romans 11:24.

Which is able to save (τὸν δυνάμενον σῶσαι)

Compare Romans 1:16, "the power of God unto salvation."

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