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Jam_1:19. To Jam_1:18 is annexed at first the exhortation to hear, and then in Jam_1:22 the more extended exhortation, not only to be hearers, but also doers of the word. By the reading ὥστε , the connection with the preceding is evidently expressed, ὥστε being with the following imperative, as in 1Co_3:21, Php_2:12 = itaque, therefore. This reading is, however, suspicious, as not only predominant authorities declare for the reading ἴστε , but also ἴστε might be easily changed into ὥστε , in order to mark the thoughts in this verse as an inference from Jam_1:18. It is true the δέ after ἔστω , conjoined with this reading (in B and C), appears to be harsh; but it may be explained from this, that the sentence ἔστω … ταχὺς εἰς τὸ ἀκοῦσαι κ . τ . λ . is introduced as being almost a proverbial expression. The reading of A: ἔστε δὲ … καὶ ἔστω , appears to be a correction, in order to unite this verse more closely with the preceding. ἴστε may be either indicative (comp. Heb_12:17; usually οἴδατε ) or imperative; it is at all events to be referred, not to what goes before,[87] but to what follows, as otherwise τοῦτο , or something similar, by which it would be referred back to Jam_1:18, would require to be added. Semler explains it as an indicative, paraphrasing it: non ignoratis istud carmen; Sir_5:11 : γίνου ταχὺς ἐν ἀκροάσει σου κ . τ . λ . As, however, the sentence in question is here expressed in different words, so it is not to be assumed that James would here refer to that passage in Ecclesiasticus. It is thus better to consider ἴστε as an imperative, as it then corresponds to μὴ πλανᾶσθε (Jam_1:16), and serves strongly to impress the following sentence on the readers, in favour of which also is the address ἀδελφοί μου ἀγαπητοί , added here as well as there; see also chap. Jam_2:5 : ἀκούσατε , ἀδ . μ . ἀγ .
The sentence is entirely general: let every man be swift to hear, slow to speak, slow to wrath. Whilst Laurentius and others consider this as a sententia generalis, which stands in no internal connection with the preceding, but is pressed upon the readers in its entire generality, most interpreters supply to ἀκοῦσαι directly taken from the preceding τὸν λόγον ἀληθείας ; thus Estius, Gataker, Gomar, Piscator, Hornejus, Baumgarten, Rosenmüller, Pott, Hottinger, Gebser, de Wette, Wiesinger, and others; but this is arbitrary, particularly as πᾶς ἄνθρωπος points to the universality of the sentence. However, the intention of James is not to inculcate it on his readers in its general sense, but he wishes rather that they, as Christians, should apply it to their Christian conduct; so that for them ἁκοῦσαι certainly refers to λόγος τῆς ἀληθείας (Heisen, Schneckenburger,[88] Theile). ὑμῶν is therefore not to be supplied to πᾶς ἄνθρωπος , still we may say with Semler: pertinet ad Christianos, quatenus sunt Christiani; but the expression is, as part of the general sentence, likewise to be retained in its general meaning; but what holds good of all men, in a peculiar manner holds good of Christians.
The ideas ταχύς and βραδύς , in the N. T. only here (in Luk_24:25, βραδύς has a different meaning), form a direct contrast; as in Philo, de conf. ling. p. 327 B: βραδὺς ὠφελῆσαι , ταχὺς βλάψαι (see Dio O. 32). By βραδὺς εἰς ὀργήν added to the second clause, James announces what kind of speaking he means, namely, speaking ἐξ ὀργῆς .[89] But from Jam_1:20 it is evident that by ὀργή —which, as Cremer correctly remarks, denotes not the passive affection, but active displeasure directed toward any one—is to be understood sinful and passionate zeal. βραδύς is to be taken in both clauses in the same sense, which—as is often the case with expressions in figurative language—goes beyond the literal and direct idea of the word, as Hornejus correctly explains it in reference to the second clause: ita jubet tardos ad iram esse, ut ab eo nos prorsus retrahat. Several expositors refer both clauses, others at least the second chiefly or alone, to the conduct toward God, with or without an express reference to Jam_1:13.[90] But this is incorrect; the ὈΡΓΉ to which James alludes is rather carnal zeal, which will censure its neighbour, whose fruit is not ΕἸΡΉΝΗ , but ἈΚΑΤΑΣΤΑΣΊΑ (chap. Jam_3:16). The warning is addressed to those Christians who misuse the gospel (the ΛΌΓΟς ἈΛΗΘΕΊΑς ) as the Pharisees did the law, not for their own sanctification, but for the gratification of their censoriousness and quarrelsome temper; see chap. 3. Although James with this exhortation has specially in view the conduct of Christians in their assemblies, yet ΛΑΛῆΣΑΙ must not be restricted to the idea of mere teaching (Bede, Hornejus, Hottinger, de Wette, Brückner, and others). λαλῆσαι is a more comprehensive term than ΔΙΔΆΣΚΕΙΝ , which is included in it.
[87] De Wette explains it: “Ye know this, namely, that He has regenerated us;” but this, as he himself confesses, gives a wholly unsatisfactory sense.
[88] Schneckenburger: quamvis de sensu dubitari nequeat, nempe de addiscendo λόγῳ ἀληθείας caveas tamen vocem hanc λόγον putes grammatice subaudiendam; sed Jacobus regulam istam generalem … ita hic subnectit, ut eam ad rem christianam imprimis valere moneat.
[89] The circumstance is in favour of this close connection of these two last clauses, that if λαλῆσαι is here taken in a wider sense (as Gunkel thinks), then a different signification must be given to βραδύς in the two clauses, as ὀργή here, as the following verse shows, must be taken in a bad sense. Lange thinks that James does not absolutely reject ὀργή ; but whilst he understands by ὀργή eagerness of passion to which one is led from eagerness in speaking by warmth, he evidently understands this as something to be entirely rejected. According to Bouman, the anger here is meant to which one is inflamed by the λαλεῖν of another.
[90] On βραδ . εἰς τὸ λαλ . Bengel remarks: ut nil loquatur contra Deum, nec sinistre de Deo; and on ὀργή : ira sive impatientia erga Deum, iracundia erga proximum. Gebser explains ὀργή = anger, displeasure at God on account of the persecutions. Calvin also has this reference in view when he says: certe nemo unquam bonus erit Dei discipulus nisi qui silendo eum audiat; … non enim Deus nisi sedato animo audiri potest, as is evident from the note: (Jacobus) vult proterviam nostram corripere, ne … intempestive obstrepamus Deo.