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Here we reach the main thought of the Epistle — the all-importance of Christian activity and service. The essential thing, without which other things, however good in themselves, become insignificant, or even mischievous, is conduct. Suffering injuries, poverty, and temptations, hearing the Word, teaching the Word, faith, wisdom (James 1:2, 9, 12, 19; James 2:14-26; James 3:18-17), are all of them excellent; but if they are not accompanied by a holy life, a life of prayer and gentle words and good deeds, they are valueless. "Be ye doers of the Word." Both verb and tense are remarkable (γίνεσθε): "Become doers of the Word." True Christian practice is a thing of growth; it is a process, and a process which has already begun, and is continually going on. We may compare, "Become ye therefore wise as serpents, and harmless as doves" (Matthew 10:16); "Therefore become ye also ready" (Matthew 24:44); and "Become not faithless, but believing (John 20:27). "Become doers of the Word" is more expressive than "Be doers of the Word," and a good deal more expressive than "Do the Word." A "doer of the Word" (ποιητὴς λόγου) is such by profession and practice; the phrase expresses a habit. But one who merely incidentally performs what is prescribed may be said to" do the Word." By the "Word" is meant what just before has been called the "implanted Word" and the "Word of truth" (vers. 18, 21), and what in this passage is also called "the perfect law, the law of liberty" (ver. 25), i.e., the gospel. The parable of the sower illustrates in detail the meaning of becoming an habitual doer of the implanted Word. "And not hearers only." St. James, in the address which he made to the Council of Jerusalem, says, "Moses from generations of old hath in every city them that preach him, being read in the synagogues every Sabbath" (chap. Acts 15:21). The Jews came with great punctiliousness to these weekly gatherings, and listened with much attention to the public reading and exposition of the law; and too many of them thought that with that the chief part of their duty was performed. This, St. James tells them, is miserably insufficient, whether what they hear be the law or the gospel, the law with or without the illumination of the life of Christ. "Being swift to hear" (ver. 19) and to understand is well, but "apart from works it is barren." It is the habitual practice in striving to do what is heard and understood that is of value. "Not a hearer that forgetteth, but a doer that worketh" is blessed, and "blessed in his doing." To suppose that mere hearing brings a blessing is "deluding your own selves." The word here used for deluding (παραλογιζόμενοι) does not necessarily imply that the fallacious reasoning is known to be fallacious by those who employ it. To express that we should rather have the word which is used in 2 Peter 1:16 to characterise "cunningly devise fables" (σεσοφισμένοι). Here we are to understand that the victims of the delusion do not, although they might, see the worthlessness of the reasons upon which their self-contentment is based. It is precisely in this that the danger of their position lies. Self-deceit is the most subtle and fatal deceit. The Jews have a saying that the man who hears without practising is like a husbandman who ploughs and sows, but never reaps. Such an illustration, being taken from natural phenomena, would be quite in harmony with the manner of St. James; but he enforces his meaning by employing a far more striking illustration. He who is a hearer and not a doer "is like unto a man beholding his natural face in a mirror." The spoken or written Word of God is the mirror. When we hear it preached, or study it for ourselves, we can find the reflection of ourselves in it, our temptations and weaknesses, our failings and sins, the influences of God's Spirit upon us, and the impress of His grace. It is here that we notice one marked difference between the inspiration of the sacred writers and the inspiration of the poet and the dramatist. The latter show us other people to the life; Scripture shows us ourselves. Through hearing or reading God's Word our knowledge of our characters is quickened. But does this quickened knowledge last? does it lead to action, or influence our conduct? Too often we leave the church or our study, and the impression produced by the recognition of the features of our own case is obliterated. "We straightway forget what manner of men we are," and the insight which has been granted to us into our own true selves is just one more wasted experience. But this need not be so, and in some cases a very different result may be noticed. Instead of merely looking attentively for a short time, he may stoop down and pore over it. Instead of forthwith going away, he may continue in the study of it. And instead of straightway forgetting, he may prove a mindful doer that worketh. He who does this recognises God's Word as being "the perfect law, the law of liberty." The two "things are the same. It is when the law is seen to be perfect that it is found to be the law of liberty. So long as the law is not seen in the beauty of its perfection it is not loved, and men either disobey it or obey it by constraint and unwillingly. It is then a law of bondage. But when its perfection is recognised men long to conform to it; and they obey, not because they must, but because they choose. To be made to work for one whom one fears is slavery and misery; to choose to work for one whom one loves is freedom and happiness. The gospel has not abolished the moral law; it has supplied a new and adequate motive for fulfilling it. "Being not a hearer that forgetteth." Literally, "having become not a hearer of forgetfulness," i.e., having by practice come to be a hearer, who is characterised, not by forgetfulness of what he hears, but by attentive performance of it. "A hearer of forgetfulness "exactly balances, both in form and in thought, "a doer of work"; and this is well brought out by the Revisers, who turn both genitives by a relative clause: "a hearer that for-getteth," and "a doer that worketh." "This man shall be blessed in his doing." Mere knowledge without performance is of little worth: it is in the doing that a blessing can be found. The danger against which St. James warns the Jewish Christians of the Dispersion is as pressing now as it was when he wrote. Never was there a time when interest in the Scriptures was more keen or more widely spread, especially among the educated classes; and never was there a time when greater facilities for gratifying this interest abounded. But it is much to be feared that with many of us the interest in the sacred writings which is thus roused and fostered remains to a very large extent a literary interest. We are much more eager to know all about God's Word than from it to learn His will respecting ourselves, that we may do it; to prove that a book is genuine than to practise what it enjoins. We study lives of Christ, but we do not follow the life of Christ. We pay Him the empty homage of an intellectual interest in His words and works, but we do not the things which He says.

(A. Plummer, D. D.)

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KJV: But be ye doers of the word, and not hearers only, deceiving your own selves.

WEB: But be doers of the word, and not only hearers, deluding your own selves.