19 Itaque, fratres mei dilecti, sit omnis homo celer ad audiendum, tardus autem ad loquendum, tardus ad iram:
20 For the wrath of man worketh not the righteousness of God.
20 Ira enim hominus justitiam Dei non operatur.
21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
21 Quapropter deposita omni inmunditie, et redundantia malitiae, cum mansuetudine suscipite insitum sermonem qui potest servare animas vestras.
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 kakia, 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. 
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.
 What renders this passage unsatisfactory is the meaning given to perisseia, rendered by some "superfluity," and by others "redundancy." The verb perisseuo 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 perisseuma is used in the sense of a remnant or a remainder, Mark 8:8; and this very word is used in the Sept., for ytr 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 kakia 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.