Amplified: Understand [this], my beloved brethren. Let every man be quick to hear [a ready listener], slow to speak, slow to take offense and to get angry. (Amplified Bible - Lockman)
ASV: Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath:
Barclay: All this, my dear brothers, you already know. Let every man be quick to hear, slow to speak, slow to anger. (Westminster Press)
Hiebert: My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry
KJV: Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
Lenski: Know it, my brethren beloved! Moreover, let every person be swift for the hearing, slow for the speaking, slow for wrath
NLT: My dear brothers and sisters, be quick to listen, slow to speak, and slow to get angry. (NLT - Tyndale House)
Phillips: In view of what he has made us then, dear brothers, let every man be quick to listen but slow to use his tongue, and slow to lose his temper. (Phillips: Touchstone)
Wuest: You know, my brethren, beloved ones,. Now, let every person be quick to hear, slow to speak, slow with respect to anger, (Eerdmans)
Young's Literal: So then, my brethren beloved, let every man be swift to hear, slow to speak, slow to anger,
|THIS YOU KNOW MY BELOVED BRETHREN. BUT EVERYONE MUST BE QUICK TO HEAR, SLOW TO SPEAK AND SLOW TO ANGER: Iste (2PRAM) adelphoi mou agapetoi. esto (2SPAM) de pas anthropos tachus eis to akousai, (AAN) bradus eis to lalesai, (AAN) bradus eis orgen: (Ne 8:2,3,12, 13, 14,18; 9:3; Pr 8:32-35; Eccl 5:1; Mark 2:2; 12:37; Lk 15:1; 19:48; Acts 2:42; 10:33; 13:42, 43, 44,48; 17:11; 1Th 2:13) (Slow to speak - Jas 1:26; 3:1,2; Pr 10:19; 13:3; 15:2; 17:27; 18:13,21; 21:23; Eccl 5:2,3) (Slow to anger - Neh 9:17; Pr 14:17,29; 15:18; 16:32; 17:14; 19:11,19; 25:28; Eccl 7:8,9; Mt 5:22; Gal 5:20,21; Ep 4:26,31; Col 3:8,15)
At first glance James 1:19-20 appears to be a series of isolated exhortations and in Scripture memory exercises that is how these verse are often interpreted. However (as I have been guilty of on numerous occasions), to quote these passages in isolation is to "yank" them from their context. To take passages out of context sets the stage for misinterpretation, sometimes only slight misinterpretation, but occasionally resulting in grossly distorted interpretations (the cults specialize in this latter degree of misinterpretation as they are experts at taking a text out of context and using the resulting distortion of truth to deceive and dupe their victims!). The context of James 1:19-20 includes the previous passages…
From these verses, one observes that James is clearly describing persons who have listened to or heard and received the word of truth and have been born again and become "as it were, the first fruits among His creatures". Observe also that James 1:21 is again referring to the Word of God and what must be done in order to receive it. Finally, in James 1:22, 23, 24, 25 teaches what the hearer of the Word must "do" with the Word once received in order for it to be an effective agent of transformation in one's life. Notice then that the verses preceding and following James 1:18-19 refer to the Word of God. (the Word of Truth, Jas 1:18-note) Therefore it is only reasonable to interpret James 1:18-19 as referring to one's reaction/attitude toward the Word of God. Thus in order to maximize one's reception of the Word of God one needs to listen ("quick to hear"), restrain speaking (it is very difficult to hear God speaking if we are speaking) and refrain from anger.
Hiebert explains the relationship of this verse with the previous writing that…
This you know (1492) (present imperative second person plural of oida)- This verb is most likely a command which could be phrased "Know this!" (ESV) Understand (Amplified). Take note of this (NIV). The idea would be something like "Come to an understanding of this." The idea then is that what James is getting ready to say, although short and pithy is nevertheless important (if you have not memorized these words, you should consider doing so!)
James is saying that in view of the fact that they are now new creatures in Christ ("first fruits, v18), there are some vital/crucial truths that they need to know to bloom into the creations they were created to be (and have the potential to be) in Christ.
Notice that the KJV begins with "Wherefore" which is absent from the NAS (et al) rendering and most authorities agree that the Textus Receptus manuscript is less accurate than the modern manuscripts from which NAS, NIV, ESV, Amplified, etc are translated.
James 1:19, 20, 21 refers primarily to listening to and receiving the Word, while James 1:22, 23, 24, 25 emphasize primarily the doing and obeying the Word. This order is quite logical for you cannot obey the Word of Truth until you hear the Word of Truth! Beloved, are you quick to hear the Word of Truth? Or are you quick to hear (read) your devotional about the Word or the latest NY Times best selling Christian book, etc? I am not saying you should never read anything but the Word of Truth, but considering the truth that only the Word of Truth provides everything necessarily for life and godliness (2Pe 1:3, 4- see notes), you should make it a priority to allot as much (or more) time to reading the Word of Truth (cp Ps 119:89- see Spurgeon's encouragement; Ps 119:97-see Spurgeon's note) as you do that Christian novel or other humanly composed literature! Do you prioritize God's Holy inerrant, all sufficient, eternal Word of infallible Truth? If not, please consider James' wise exhortation to be "quick to hear" and then obey what you read and you will be greatly blessed (cp Rev 1:3-note)
Charles H. Talbert introduces James 1:19-25 reminding us that in the book of Acts Christianity was often referred to as The Way (Acts 9:1, 2; 19:9; 19:23; 22:4; 24:14; 24:22) and…
Beloved brethren - "My dear brothers in Christ… my fellow believers" is what he is saying. A repeated idea in James - Jas. 1:16, 19; 2:5. Hiebert observes that…
Beloved (27) (agapetos from agapao = to love) means beloved, dear, very much loved. Agapetos is love called out of one’s heart by preciousness of the object loved. Agapetos is used only of Christians as united with God or with each other in love. In Scripture, this term is never applied to non-believers. God the Father uses this same word describing Jesus declaring that
This is My beloved Son, in whom I am well-pleased (Mt 3:17)
and in fact the first 9 uses in the NT are of God the Father speaking of Christ, His beloved Son. This gives you some idea of the preciousness of the word "beloved"! This truth makes it even more incredible that Paul described the saints at Thessalonica (and by application all believers of all ages) as
brethren beloved (agapao) by God, His choice (See note 1Thes 1:4).
Beloved is a term of endearment and is someone that you love, and someone you are deeply devoted to. Beloved means the other person has struck a "chord" in your heart. There is a bond of love, a bond of faith that draws believers together. When you find somebody who loves you that way and you can love them, the two of you to each other are beloved and that's the way James felt about his readers.
Brethren (80) (adelphos from collative a = denoting unity + delphús = womb) is literally one born from same womb and so a male having the same father and mother as reference person. Adelphos here refers to fellow believers (both brothers and sisters!) in Christ who are united by the cords of love and bond of affection.
But (1161) (de) is a word of contrast. In the present context it is used more in the sense of introducing an explanation, reminding them of what they should know.
The Nelson Study Bible has an interesting comment on quick to hear, slow to speak, slow to anger writing that…
These three exhortations reveal the outline of this letter (Jas 1:21-2:26 for “swift to hear”; Jas 3:1-18 for “slow to speak”; Jas 4:1-5:18 for “slow to wrath”). (Radmacher, E. D., Allen, R. B., & House, H. W. The Nelson Study Bible: NKJV. Nashville: Thomas Nelson)
The KJV Bible Commentary has a similar note writing that…
From this point, the practical Epistle of James follows the three categories listed here: (1) swift to hear (Jas 1:21-2:26), regarding hearing as doing; (2) slow to speak (Jas 3:1-18), including the vulnerability of excessive talking and the comparison of conduct and speech; and (3) slow to wrath (Jas 4:1-17), identifying the sources of bitterness. The threefold admonition explains the proper response to the trials of life discussed in 1:2–18. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson)
Must be (2077) (second person singular present tense; active voice; imperative mood of eimi - 1510) is a command to be and in the present tense means you must continually be. James is calling for this to be the habitual practice of everyone (every single believer) who reads the Word of Truth (to be quick to hear, etc).
Hiebert explains that…
All members of the Christian community, whatever the extent of their knowledge of the Word or the degree of their spiritual maturity, need the exhortation. The imperative, as an appeal to the will, calls for their personal acceptance of the duty. The effective functioning of the Word in daily life demands their active cooperation…
"the Christians were dependent upon the preaching of traveling missionaries … and of local teachers (Acts 13:1) for their knowledge of the gospel.'" To listen eagerly to the message was the first duty of discipleship. (Ibid)
Must be quick to hear - Hear what? As explained the context indicating that these beloved brethren are to now be attentive to the same Word that brought about their new birth.
Lenski - James is clearing up the way for the proper reception of the saving Word of God. A person who keeps up his own talking makes a bad hearer.
Spurgeon - Because it is by the Word that we are begotten: let us be swift to hear it. “Slow to speak,” because there is so much sin in us that the less we speak the better. In the multitude of words there wanteth not sin. Great talkativeness is seldom dissociated from great sinfulness. “Slow to wrath.”
Alec Motyer explains it this way…
William Kelly writes…
William Barclay observes that…
Quick (5036) (tachus) is an adverb which literally means quick, swift, speedy as opposed to slow. The emphasis is on a very brief period of time so that an activity or event occurs with speed or swiftness. There are times when we need to do something quickly, urgently or promptly and James like a flash gives two pithy, but powerful charges—we should be quick to listen, quick to hear.
So first James says let everyone of us be quick to listen to the Word of God itself, quick to listen to what God is saying directly to you in the Bible. Are you doing a through the Bible reading program this year? If you are, the question is "Are you quick to hear" or just quick to get through your required texts for that day? There is a huge difference in those two goals. Robert Morgan tells this story to illustrate the difference…
Our standing attitude is to be quick to listen, which demands an eager, attentive ear, ready to receive and process the word heard. As Kistemaker puts it
Tachus is used 18 times in the NT - Matt. 5:25; 28:7, 8; Mk. 9:39; Lk. 15:22; Jn. 11:29; 13:27; 20:4; Acts 17:15; Heb. 13:19, 23; Jas. 1:19; Rev. 2:16; 3:11; 11:14; 22:7, 12, 20
To hear (191) (akouo) means to exercise ones faculty of hearing and can convey the sense of not just listening/hearing but of understanding that which has been heard (eg, 1Co 14:2, Ga 4:21). In some contexts, akouo conveys the sense of to pay careful attention to or to heed (Mt 17:5, Lk 9:35, Acts 3:22).
To hear suggests that there was public reading of the Word as well as oral instruction regarding the Christian faith. We need to listen carefully to make sure we get the message correct.
Warren Wiersbe explains quick to hear by first noting that…
Steven Cole sees several "marks" of the heart which is receptive to the Word of truth observing that James'…
In Jeremiah, the LORD derides the faithless house of Jacob for failure to even hear much less heed declaring…
Slow (1021) (bradus) means literally to take a relatively long time or not happening in a short time. By implication it means not hasty, not precipitate and so acting (in this case speaking) with deliberation. Bradus is used only 3 times in the NT - Lk. 24:25; Jas. 1:19
Quick to Judge -
Barclay - Proverbs is full of the perils of too hasty speech. "When words are many, transgression is not lacking, but he who restrains his lips is prudent" (Proverbs 10:19). "He who guards his mouth preserves his life; he who opens wide his lips comes to ruin" (Proverbs 13:3). "Even a fool who keeps silent is considered wise" (Proverbs 17:28). "Do you see a man who is hasty in his words? There is more hope for a fool than for him" (Proverbs 29:20).Hort says that the really good man will be much more anxious to listen to God than arrogantly, garrulously and stridently to shout his own opinions. The classical writers had the same idea. Zeno said, "We have two ears but only one mouth, that we may hear more and speak less." When Demonax was asked how a man might rule best, he answered, "Without anger, speaking little, and listening much." Bias said, "If you hate quick speaking, you will not fall into error." The tribute was once paid to a great linguist that he could be silent in seven different languages. Many of us would do well to listen more and to speak less… To be slow to speak, slow to anger, quick to listen is always good policy for life. (James 1 - William Barclay's Daily Study Bible)
To speak (2980) (laleo) means to make a sound and then to utter words. You have probably heard the saying that God created us with two ears and one mouth, which ought to remind us to listen twice as much as we speak (cf. Pr 10:19; 17:27). In the context of the Word of Truth, James is alluding to those times when we argue with the Word if not audibly, at least in our hearts, rather than receiving the Word in humility.
William Kelly writes…
Spurgeon - Therefore, when we are tempted, let us not be in a hurry to pronounce a verdict on the temptation. If we are slandered and evil spoken of, let us not be quick to reply, or to grow angry. Let us be slow — very slow — to wrath; it will be our wisdom, for no good comes of human wrath: “The wrath of man worketh not the righteousness of God.”
Alec Motyer - The great talker is rarely a great listener, and never is the ear more firmly closed than when anger takes over… slow to speak does not mean ‘never speak’, but ‘speak with due thought and care’. (Ibid)
John MacArthur explains slow to speak this way…
Hiebert - "Slow to speak" does not mean slowness in speaking but is a call for restraint upon hasty and ill-considered reactions to what is heard. It would allow time for a fuller apprehension and thoughtful evaluation of what had been heard. It offered a valuable safeguard against shallow, immature, and immoderate reactions. "A continual talker cannot hear what anyone else says and by the same token will not hear when God speaks to him." The need for this exhortation apparently arose out of the free and largely unstructured nature of the early Christian assemblies, permitting personal participation in, and ready interaction with, others sharing in the service (1Co 14:26 33). Hasty reaction to what was felt to be objectionable, or individual zeal for what was held to be the truth, might lead to rash assertion and overstatement, which often tended to obscure the truth. Let them remember that freedom of expression involves grave responsibility (Ibid)
Vincent says that laleo is "used of speaking, in contrast with or as a breaking of silence, voluntary or imposed. Thus the dumb man, after he was healed, spake (Mt 9:33- "And after the demon was cast out, the dumb man spoke; and the multitudes marveled, saying (lego), "Nothing like this was ever seen in Israel.") and Zacharias, when his tongue was loosed, began to speak (Lk 1:64 - "And at once his mouth was opened and his tongue loosed, and he began to speak in praise of God") The use of the word laleo … contemplates the fact rather than the substance of speech. Hence it is used of God (Heb 1:1), the point being, not what God said, but the fact that he spake to men. On the contrary, lego refers to the matter of speech. The verb originally means to pick out, and hence to use words selected as appropriate expressions of thought, and to put such words together in orderly discourse." (Vincent, M. R. Word studies in the New Testament).
Kenneth Wuest - Laleo (was) used originally just of sounds like the chatter of birds, the prattling of children, (but was also used) of the most serious kind of speech. It takes note of the sound and the manner of speaking. One thinks of the words in the song In the Garden; “He speaks, and the sound of His voice is so sweet, the birds hush their singing
Instead of opening your mouth to speak when you hear the Word of truth, just open your mouth and pant and long for the Word like the psalmist…
Ross - Ceaseless talkers may easily degenerate into fierce controversialists
Slow to anger - In context we are to be slow to become angry at God or His Word, for as Solomon wisely stated…
He who is slow to anger has great understanding, but he who is quick-tempered exalts folly. (Pr 14:29, cp Pr 14:17, 15:18, 16:32)
Warren Wiersbe - I once saw a poster that read, “Temper is such a valuable thing, it is a shame to lose it!” It is temper that helps to give steel its strength. The person who cannot get angry at sin does not have much strength to fight it. James warns us against getting angry at God’s Word because it reveals our sins to us. Like the man who broke the mirror because he disliked the image in it, people rebel against God’s Word because it tells the truth about them and their sinfulness. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)
Hiebert explains that slow to anger…
rebukes the danger involved in a flash reaction. Rash and reckless speech is prone to wound; it is likely to provoke animosity. "Intemperate religious zeal is often accompanied with a train of bad passions, and particularly with great wrath against those who differ from us in opinion." James's warning suggests "scenes of wrangling, of attempts at self-display, of the manifestation of unchristian tempers in the midst of debates on Christian truth." Mitchell calls it "the wrath of argumentation." Such wrathful reactions are manifestations of carnal zeal under a religious guise. Such furious reactions to the views of others have always been a discredit to the cause of Christ.
The Greek noun (orge), here rendered "become angry" implies more than a passing surge of irritation or displeasure. It denotes a strong and persistent feeling of indignation and active anger. Another Greek word, thumos, also means anger. It denotes the turbulent, passionate outburst of anger, whereas the term used here points more to the deliberate, persistent attitude of hostility." In Mt 5:22 the verbal form suggests the persistent harboring of the feeling of resentment.
Human anger is an instinctive reaction against that which is evil and injurious. The feeling of anger is not always wrong (cf. Mk 3:5). The individual who is never aroused and deeply stirred at evil is gravely deficient in moral character. James's words do not forbid all anger, but this instinctive feeling needs careful control lest it blaze forth in unjustified and injurious reactions. The attitude of Scripture is consistently negative toward the indulgence in human wrath." (Ibid)
Anger (3709) (orge from orgaô = to teem, to swell) conveys the picture of a swelling which eventually bursts, and thus describes an anger that proceeds from one’s settled nature. Orge refers to to an inner, deep resentment that seethes and smolders. What a contrast in heart attitudes between a seething, teeming anger and a heart that pants for the water brooks, desiring to meditate on the Word night and day, taking in the pure milk of the Word like a new born babe does its mother's milk.
MacArthur makes a good point about the danger of the orge type of anger noting that…
It is therefore an anger that only the Lord and the believer know about. Therefore, it is a special danger, in that it can be privately harbored… James’ emphasis here seems to be on those who hear the truth and resent its exposing their personal false ideas or ungodly lifestyles… throughout the history of the church—in fact, throughout the history of fallen mankind—even believers have resented God’s truth and the messenger who brought it… There is, of course, a just anger, a holy indignation against sin, Satan, and anything that dishonors the Lord or assaults His glory. (Macarthur J. James. Moody)
If we have an angry or argumentative attitude when we hear God's Word of truth that displeases or rebukes or confronts us (cp "all Scripture… is profitable for… for reproof" 2Ti 3:16-note), we are not likely to retain what truth we do hear and then even less likely to be effected by it "for the anger of man does not accomplish the righteousness of God."
Orge is used 36 times in the NT - Mt 3:7; Mk. 3:5; Lk. 3:7; 21:23; Jn 3:36; Ro 1:18; 2:5, 8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4, 5; Ep 2:3; 4:31; 5:6; Col. 3:6, 8; 1Th 1:10; 2:16; 5:9; 1Ti 2:8; He 3:11; 4:3; Jas 1:19, 20; Re 6:16, 17; 11:18; 14:10; 16:19; 19:15
Moyer has an excellent, eminently pragmatic comment noting that…
slow to anger is not the same as ‘never be angry’. On the other hand, to say that human anger does not forward God’s righteous purposes is pretty unequivocal. Paul evidences the same duality when he says, ‘Be angry but do not sin; do not let the sun go down on your anger’ (Ep 4:26-note). Both writers imply the possibility of a righteous anger; both give a straight warning that anger and sin are never far apart; both counsel great watchfulness. It is an aspect of James’ style to say things bluntly and not to pause to spell out details or make refinements. He contents himself, therefore, with the general truth about human anger. It is not a pure emotion; it is usually heavily impregnated with sin—self-importance, self-assertion, intolerance, stubbornness. Most of us would have to confess that holy anger belongs in a state of sanctification to which we have not attained. James is writing of us and to us: your anger does not bring about the righteous plans of God. It is a salutary reminder and a merited rebuke. At any rate, an angry spirit is never an attentive one. When anger comes in, listening flies out. The courts of men are our drill-ground for the courts of the Lord. Those who would listen to Him must train themselves to be listeners and, to that end, they must covet and cultivate a reticent tongue and a calm temper. For nothing must militate against—rather, everything must be made an adjunct to—that great, fundamental practice, hearing God’s Word. (Ibid) (Bolding added for emphasis)
Guzik adds an interesting thought…
We can learn to be slow to wrath by first learning to be swift to hear and slow to speak. So much of our anger and wrath comes from being self-centered not others-centered. Swift to hear is a way to be others-centered. Slow to speak is a way to be others-centered.
NOTE: The following devotionals do not speak to the primary interpretation of James 1:19-20 as related to listening to the Word of Truth but nevertheless still have some good applications regarding listening…
Epp has the following devotional on James 1:19-21…
JUMPING TO ILLUSIONS - How frustrating to have someone interrupt you, thinking he knows what you're about to say and then jumping to a conclusion! We've all done that. We've jumped to "illusions" about what the person was actually saying. We've heard the words that were spoken, but we didn't really listen to what was being said. And what misunderstanding has resulted!
It's easy to listen to words that are said
You can win more friends with your ears than with your mouth.
GOOD LISTENERS - In his book "Life Together", Dietrich Bonhoeffer wrote, "The first service that one owes to others in the fellowship consists of listening to them. Just as love for God begins with listening to His Word, so the beginning of love for the brothers is learning to listen to them. It is [because of] God's love for us that He not only gives us His Word but also lends us His ear."
Listening was a key element in solving a problem between two ethnic groups in the infant church in Jerusalem (Acts 6:1, 2, 3, 4, 5, 6, 7). One group felt that their widows were being discriminated against in the distribution of food. So the apostles wisely listened to their complaint, worked out an acceptable solution, and settled the dispute.
Be this our common enterprise:
Listening may be the most important thing you do today.
Amplified: For man’s anger does not promote the righteousness God [wishes and requires]. (Amplified Bible - Lockman)
ASV: for the wrath of man worketh not the righteousness of God.
Barclay: for the anger of man does not produce the righteousness which God desires. (Westminster Press)
Hiebert: for man's anger does not bring about the righteous life that God desires.
KJV: For the wrath of man worketh not the righteousness of God.
Lenski: for a man's wrath does not work God's righteousness.
NLT: Your anger can never make things right in God's sight. (NLT - Tyndale House)
Phillips: For man's temper is never the means of achieving God's true goodness. (Phillips: Touchstone)
Wuest: for a man's wrath does not bring about that which is righteous in God's sight. (Eerdmans)
Young's Literal:So then, my brethren beloved, let every man be swift to hear, slow to speak, slow to anger,
|FOR THE ANGER OF MAN DOES NOT ACHIEVE THE RIGHTEOUSNESS OF GOD: orge gar andros dikaiosunen Theou ouk ergazetai. (3SPMI): (Jas 3:17,18; Nu 20:11,12; 2Ti 2:24,25)
For (1063) (gar) in many passages introduces an explanation (see term of explanation) and thus it for is always important to take note of and to ask "What is the "for" there for?" In this case the answer is relatively straightforward, the for serving to introduce the reason for the exhortation on anger in James 1:19. In short, anger is not conducive to working out righteousness in our life.
Spurgeon - There is a tendency to grow angry with those who do not see the truth; but is it not a foolish thing to be angry with blind men because they do not see? What if you see yourself? Who opened your eyes? Give God the promise for what you see, and never think that your anger, your indignation, your hot temper, can ever work the righteousness of God. It is contrary thereto, and cannot work towards it.
Later in this same epistle James states an essentially opposite truth that…
Anger (3709) (orge from orgaô = to teem, to swell) conveys the picture of a swelling which eventually bursts, and thus describes an anger that proceeds from one’s settled nature. Orge refers to to an inner, deep resentment that seethes and smolders.
Man (435) (andros; English = androgenic) is literally a male, but can refer to a husband and as here can be used more generally as a reference to mankind, speaking of a person.
Not (3756) (ou) means absolutely does not.
Achieve (2038) (ergazomai from érgon = work) means to work out, engage in an activity involving considerable expenditure of effort. It was used to describe one toiling energetically and diligently in the vineyard. Ergazomai is present tense indicating habitual activity and when coupled with the absolute negative (ou) asserts an abiding negative fact, one which is always true, that the anger of a man or woman does not bring about a righteous life.
Righteousness (1343) (dikaiosune from dikaios = being proper or right in the sense of being fully justified being in accordance with what God requires) conveys the idea of conforming to a standard or norm. In Biblical terms it is that which is acceptable to God and in keeping with what God is in His holy character. The word righteousness comes from a root word that means “straightness.” It refers to a state that conforms to an authoritative standard. God "drops the plumbline" so to speak when it comes to morals and ethics. And so we see that righteousness is a moral concept. God’s character is obviously the definition and source of all righteousness (what a contrast to the pagan gods who unrighteous behavior is "mythical"!) God is totally righteous because He is totally as He should be. The righteousness of God could be succinctly stated as that which is all that God is, all that He commands, all that He demands, all that He approves, all that He provides (through Christ).
As Hiebert explains righteousness of God…
William Kelly writes that…
Robert Morgan sums up the relation between anger and the righteousness of God
Pastor Steven Cole explains and then applies the eternal truth in James 1:19-20 writing…