James 1:19

James 1:19. Wherefore. There is a diversity in the reading of this verse. The most important manuscripts, instead of ‘Wherefore,' read ‘Ye know,' or ‘Know ye,' according as the verb is understood as indicative or imperative, referring either to what precedes, ‘Ye know this,' [1] namely, that God out of His free love has begotten you with the word of truth; or to what follows, ‘Know this, my beloved brethren, let every one of you be swift to hear: ‘equivalent to' Hearken, my beloved brethren' (James 2:5).

[1] So the Revised Version.

my beloved brethren: an affectionate address, strengthening the exhortation.

let every man be swift to hear, namely, the word of truth, which, having been so lately mentioned, there was no necessity to repeat. The words, however, admit of a general application to the acquisition of all profitable knowledge. The same sentiment is found in the writings of the son of Sirach: ‘Be swift to hear; and let thy life be sincere, and with patience give answer' (Sir 5:11). There is no reason, however, to suppose that St. James in these words refers to this passage.

slow to speak: perhaps here primarily referring to teaching: Be not rash in entering upon the office of a teacher (chap. James 3:1); see that you are thoroughly prepared beforehand. But the words are a proverbial expression, admitting of general application. Men are often grieved for saying too much, seldom for saying too little. Still, however, the maxim is not to be universally adopted. Occasions may frequently occur when we shall regret that we have omitted to speak, giving a seasonable word of advice, reproof, or comfort. There is a time to speak as well as a time to keep silence (Ecclesiastes 3:7).

slow to wrath. Wrath here is not directed toward God enmity against Him, on account of the trials which befall as; but wrath directed toward men, and especially that wrath which frequently arises from religious controversy or debate. ‘The quick speaker is the quick kindler.' But the words are true generally; on all occasions we ought to be slow to wrath. Still, however, all wrath is not here forbidden. Moral indignation is a virtue, for the exercise of which there are frequent occasions; and to regard sin without anger is a proof of indifference to holiness. Some suppose that in this sentence is contained the subject-matter of the Epistle. The former part was only introductory; now the subject of the Epistle is stated; and the remainder is divided into three parts, corresponding to ‘swift to hear, slow to speak, slow to wrath,' with an appendix at the close. The arrangement is ingenious, but is hardly borne out by the contents.