Notes James 1 Commentary

James 1
OVERVIEW
Jas_1:1, We are to rejoice under the cross;
Jas_1:5, to ask patience of God;
Jas_1:13, and in our trials not to impute our weakness, or sins, to him,
Jas_1:19. but rather to hearken to the word, to meditate on it, and to do thereafter;
Jas_1:26, Otherwise men may seem, but never be, truly religious

COMMENTARY ON THE GENERAL EPISTLE

OF JAMES

SECTION ONE
THE GIFTS OF GOD MANIFESTED IN TRIALS
Jas_1:1-18

SALUTATION AND GREETING
Jas_1:1

In the typical fashion of good Greek correspondence James has three main elements in the salutation: He names himself as the author, gives the “twelve tribes which are of the Dispersion” as the recipients of the letter, and includes the “greeting.” Notice that the name is put at the beginning rather than at the end as is our custom.
James,–The English name is derived froth the Italian Form Giacomo. The Greek for it is the equivalent to our “Jacob” and is, in fact, the same word that is translated “Jacob.” The name was fairly common in Palestine. In this study James is assumed to be James the brother of Jesus. He was not one of the twelve but rose to prominence in the church at Jerusalem after the stoning of Stephen. Compare Act_12:17; Act_15:13; Act_21:18; 1Co_15:7; Gal_1:19; Gal_2:9; Gal_2:12; Mar_6:3 and Mat_13:55. For further identification and character of this James and for consideration about the authorship of this letter ,see the Introduction, pp. 8 ff. We assume that James writes as a leader prominent in the church at Jerusalem. He has in mind the problems of the church scattered abroad. He probably was in contact with the churches through the continual travel to Jerusalem of those coming to the feasts and for other business. It is known from contemporary accounts that James was held in great reverence and esteem as a righteous man and a leader of the church.
servant–(Greek “slave”). From the Old Testament point of view the term was a term of honor and carried a meaning close to that of “worshipper.” It had been worn with honor by the greatest of the Jewish worthies: by Abraham, Isaac, and Jacob (Deu_9:27); Joshua and Caleb (Jdg_2:8; Num_14:24); Job (Job_1:8); Moses (1Ki_8:53; Dan_9:11); and Isaiah (Isa_20:3). It was especially used of the prophets (Amo_3:7; Zec_1:6; Jer_7:25). It was used collectively of the church at Jerusalem in one of the early narratives (Act_4:29). There is probably also a subtle blending of this 0. T. religious significance and the more common secular meaning of the word, which was that of a civil slave. The slave had no rights, privileges, or will of his own. He owed complete submission and loyalty to his master, who actually held the power of life and death over him. James’ use from this background would, then, be a conscious term of humility, of self-denial, and of loyalty. It would carry the affirmation that the will of God and Christ is the only rule of faith and life for one belonging to the church.
Notice that there is a complete lack of claim to special prestige or attention as a brother of Jesus. Some have thought this unnatural, but it is a mark of modesty. Paul usually joins some other title with his frequent use of the term “servant,” such as “apostle” (Tit_1:1). Only in Php_1:1 and Jud_1:1 do we find the term used singly in address as here.
The use of the term “servant” for “slave” is said to be confined largely to early American usage and English Biblical translations. The present custom is still to keep the two words sharply separate. Hence the margin of the ASV (“bondservant”) conveys the proper meaning of the original.
to the twelve tribes–“The twelve tribes” was a synonym for the nation of Israel as a whole (Act_26:7). It was true that the twelve tribes no longer existed as settled units in Palestine as in earlier times. We speak of the “lost tribes of Israel,” thinking of the ten tribes taken into Assyrian captivity (2 Kings 17). But many of the individual members of such tribes knew their tribal identity. Even so, the term was spiritualized to include the nation without regard to the loss of identity of the tribes. There are different understandings of how James uses the term here. Some contend that the book was written originally to Jews –fleshly Israel as God’s people. This would be the literal meaning of the expression. This is unlikely, however, in view of the book as it now stands. So it is assumed by some that the present book has been worked over by a Christian hand and that the references to Jesus and the distinctly Christian material have been added to the original, which was addressed to Jews only (See Introduction, p. 14). Of this there is no evidence. It is unlikely that Christians would have so appropriated such a writing. Also it has been pointed out that it would have been unlikely that anyone would have attempted to reach such a widely separated group as all the scattered people of the Jews.
A second meaning is that the term “twelve tribes” is equal to “Israel,” used figuratively for the church. In Luk_22:30 (“Ye shall sit on thrones judging the twelve tribes of Israel”) Jesus seems to use “twelve tribes of Israel” in this way. This idea of the “Jew” as the spiritual worshipper of God under the gospel rather than a physical descendant of the fleshly offspring of Jacob is quite well documented. Paul said, “We are the circumcision, who worship by the Spirit of God, and have no confidence in the flesh” (Php_3:3). Compare Rom_2:29; Rom_9:6. This may also be the meaning of “Israel” in Gal_6:15 (“peace be upon them . . . and upon the Israel of God”). In Rev_7:4 ff those sealed as the servants of God are presented as 144,000, out of “every tribe of the children of Israel.” Thus it is quite possible that James is simply using this figurative way of addressing the whole church of Christ.
There is, however, a third possibility. There are those who insist that the term “twelve tribes of Israel” as spiritualized in the above manner refers only to the remnant of faithful Jews who accepted the gospel and thus that it means all “Christian Jews.” On this point, compare Burton, International Critical Commentary on Gal_6:15. Though it does not seem possible, over-all, in the New Testament to limit the term “Israel” in this way, there does seem much to support the idea that James is written especially to Jewish Christians. The book is Jewish to the core. There is little or nothing which would imply that the writer had a Gentile group in view. The argument of Knowling (Westminister Commentary) that the book was written at an early time when the writer still anticipates the acceptance of the gospel by all Israel does not seem plausible. This places the book too early. Most commentators who place the book very early think that it was written by James the Apostle (died 44 A.D., Act_12:1). It is most plausible to this writer that James the Lord’s brother had in mind Jewish Christians as those whose interests were closest to him and that, though “the twelve tribes” may mean “the whole church,” particular stress is laid on that part allied to his own concern–the Jewish part.
of the Dispersion,–The King James “scattered abroad” is better translated by “Diaspora” as a technical term for all Israel living outside of Palestine–the Dispersion. In New Testament times Israelites were living in “every nation under heaven” (Act_2:5-11). This exile from their native land had taken place over a long period of time and in many ways. First, it had been the result of forced removal at the times of the captivities of the Northern Kingdom (to Assyria, 721 B.C.) and then of Judah (to Babylon, 606-586 B.C.).
The people of Judah retained their identity by refusing to intermarry with their captors. The great monument of this residence in Babylon is the Babylon Talmud, an immense library of commentary on the law. Josephus bears witness that many such Jews remained in the East to his day. Hillel, the grandfather of Gamaliel (Paul’s teacher), had been educated in Babylon. Much later the Romans at the capture of Jerusalem (63 B.C.) carried many Jews into slavery, from which many of them were eventually freed to constitute the “Freedmen’s” class (Act_6:9). But many Jews moved out of Palestine of their own accord. According to 2Ki_25:26 Jews in large numbers removed themselves to Egypt out of fear of the armies of Nebuchadnezzar. Alexander the Great (d. 323 B.C.) enticed many Jews to different parts of the Empire with offers of special privileges. More than a million Jews were said to reside in Alexandria, the capital of Egypt. Egypt even saw the building of a temple there for Jewish worshippers. In Syria, Damascus, in Cyrene of North Africa, in Crete, and all over Asia Minor the Jews lived and set up their synagogues. At one time Antiochus the King of Syria transplanted 2,000 families from Babylon to the provinces of Lydia and Phrygia. So widespread was this scattering that the geographer Strabo said, “It is hard to find a spot in the whole world that is not occupied and dominated by Jews.”
This Dispersion is witnessed in the book of Acts as the reader sees Paul visiting the synagogues for his first contacts with the community. Along with these, there were large numbers of devout Greeks (“Godfearers”) who were already attracted to the religion of the Old Testament by the teaching and lives of their Jewish neighbors. This was certainly one of the great providential factors in the spread of early Christianity.
The book of James, then, in all probability was written to Jewish Christians living among the Dispersion, with special thought given to those living in the nearer regions to Palestine where the book might reach.
greeting.–The form of this greeting is peculiar to this passage among the epistles of the New Testament. It occurs elsewhere in the N.T. in Act_15:23 (the letter of the church at Jerusalem to their Gentile brethren suggested by James) and in Act_23:26 (the letter of the Captain Claudius Lysias to Felix the Governor). In the original it is an infinitive used as an imperative. The verb literally means “to be happy” or “rejoice.” But it was used as an informal greeting meaning something like our “Hello” or “How do you do?” At the beginning of a letter, as here, it is simply a salutation, and the rendering “Greeting” is a good way of expressing it in English.
The more usual epistolary salutation in the N.T. is the “Grace to you” type. This most often has no verb expressed. In I and II Peter and Jude it is used with the verb “be multiplied,” where the verb is in the mood of wishing. The form used by James is a more formal type and presents evidence of a more stylistic language in the letter.
THE JOY OF TRIALS
Jas_1:2-4
Jas_1:2-4 Count it all joy, my brethren, when ye fall into manifold temptations; knowing that the proving of your faith worketh patience.
The first section of the epistle seems to include Jas_1:2-18. The central idea is that God is the giver of every good and perfect gift (Jas_1:17). The benefits of God are, however, often paradoxical; they often seem to be burdens and difficulties instead of blessings. The case in point is the difficulty or trials to which Christians are often subjected. The right view of these trials is presented, with the implied suggestion that wisdom is needed from God to accept this conception of suffering. This wisdom is promised as an answer to believing prayer. In this connection a warning is given to the doubting petitioner. As such trials seem heaped upon the poor disciple, James presents a view of the acceptable attitude of both the poor and the rich. James then promises the reward for faithful endurance of temptations. He assures the readers that temptations cannot be thought of as coming from God, as He gives only good gifts. Finally, the supreme gift of all–salvation (presented under the figure of birth into the family of God)–is mentioned. The material of this section is calculated to help us count our blessings even in the midst of seeming adversity.
The first subject treated, then, in the epistle is that of trials and the way they are to be received by Christians. The idea is not that trials are pleasant in themselves but that, since they are beneficial to the individual, they are to be received gladly rather than with sorrow and dispair. Their main effect is to produce perfection in the Christian’s character by developing stedfastness.
Jas_1:2 Count it all joy,–The word “count” means to “reckon” or “consider.” It is not to be thought that trials are to be courted because they are enjoyable. It is only when they are understood to be the occasion of benefit that they may be reckoned as joy and received as such. “All joy” probably means “every kind of joy.” The joy is as varied as the manifold tests themselves. Others take the idea as that of “pure joy,” “nothing but joy.” Cf. Act_4:29, “complete candor.” The sufferer is to be glad that he can suffer. He is not to dwell on the unpleasantness of the experience. There should be no such thing as a complaining, grumbling disciple of Jesus. We must develop the attitude of Jesus, who “for the joy that was set before him endured the cross” (Heb_12:2).
my brethren,–Fifteen times in the course of the epistle James uses this expression. Both the Greek and Hebrew words for “brother” originally have reference to those born of the same mother or womb. The Hebrew developed the wider sense of relative also (Gen_13:8, where Abraham called his nephew Lot his brother). It is used of tribal relationship, of those who belong to the same group or people (Exo_2:11; Lev_19:17). It could even apply to a proselyte (Lev_19:7), to a covenant brother (Amo_1:9), or to a friend (as David and Jonathan, 2Sa_1:26). James uses it here of the wide sense of fraternal relation of those born together into the family of God. The former distinction between “brothers” of fleshly relations and “brethren” for fraternal ties ought to be kept. The sons of Jacob and Mary were “brothers” (Joh_2:12; Act_1:14); this should not be rendered “brethren.” James’ frequent use of the term is a touch of humility and affection, though he exhorts pointedly and strongly at times as a brother (Jas_2:1 ff) .
fall into–The trials under consideration are outside the man. As the man in the story of the Good Samaritan, who “fell among” the robbers, so the Christian in the course of this life will encounter many things from without which will test him within. Usually such experiences will catch him unawares. He cannot anticipate what they will be or just when they will come. He cannot be prepared for the circumstance of each; he can only be prepared in attitude for whatever form it may happen to take.
manifold temptations;–The marginal rendering “trials” is undoubtedly the meaning of James here. The word may have the sense of “temptation” (enticement to sin), but this does not fit this context. David prayed that God would try or test his heart and mind (Psa_26:2). The sense of the “trial of suffering” is well known to Jewish literature ( Wisdom of Sir_6:7; Sir_27:5; Sir_27:7). In Rev_2:2 the sense of “trying or testing” of false teachers (by examining their teaching) is found. In verse 13 James uses the word in the sense of enticement to sin, but he is warning against taking his former use (in the passage now being discussed) as meaning that. It is most certain that James here has the sense of “testings” or “trials” in mind.
But what in particular does he mean? One should read Heb_10:32 ff, where the writer mentions “a great conflict of sufferings.” Among the things mentioned are “being made a gazingstock both by reproaches and afflictions,” “the spoiling of your goods,” and “bonds.” These are the adversities of life, the unexpected disappointments and sorrows, the oppositions of the enemies of the truth. In Rom_5:3 Paul mentions “tribulations” and in 8:18ff the “sufferings of this present time,” to which is added “the groaning and travailing in pain of the whole creation.” Compare also 1Th_2:14 f. “Manifold” means that the writer has no specific kind in mind but thinks that there are many possible ways of being tested. In the book itself James mentions the oppression of the rich (Jas_2:6), being dragged to court and having one’s religion blasphemed (Jas_2:6-7), the keeping back of wages due one (Jas_5:1 ff), and even the killing of the righteous (Jas_5:6). Then of course there is the passage on sickness (Jas_5:13 ff).
Jas_1:3 knowing–The Hebrew idea of “knowledge” tends toward the idea that knowing is an act of the will, i.e., an acknowledgement. One must himself allow something to be said to him. Compare such passages as 1Sa_2:12; Isa_1:3; Jer_2:8; Jer_9:2-5; Psa_9:10; Psa_36:10; Dan_11:32. This does not mean to learn or make sure of something, but to recognize and accept the consequence of something which is revealed to one. Hence the verb is used often to call special attention to something, by way of warning. See Mat_24:43; Luk_10:11; Eph_5:5; 2Ti_3:1; 2Pe_1:20; 2Pe_3:5. The calling to attention is usually given as an imperative or command. Here it is given in a participle following an imperative. These could almost be translated as two imperatives: “Count it joy; recognize that …”1″Accept the fact that. . . “
that the proving of your faith–The reason the Christian is to count or reckon an unpleasant trial as a joy is that . he is to know or recognize from his instruction as a Christian that there is value to him in the experience. That reward comes when the proving of faith works patience. But the expression “proving” or “trying,” in the opinion of most modern commentators, rather means the “genuineness”2(what is left as the real thing after the testing has taken place) instead of the “testing” itself. This is undoubtedly the meaning of this word in 1Pe_1:7. It is not certain, but this could be the meaning here. Moffatt translates: “The sterling temper of your faith produces endurance.” But Arndt and Gingrich and the majority of the late translators (Phillips, RSV, Goodspeed, and NEB) still hold to the more traditional rendering. The meaning “genuineness” would give the following sense: “Count it joy when you are tempted, since you may recognize that what is genuine in your faith will produce stedfastness.” If our faith is genuine, we can not only stand the trial, but we will be stronger for the experience. On this basis the occasions of trial may be considered a joy. But the other meaning of “testing” or “trial” can also make good sense. The trying of faith produces patience because such faith (assuming that it is genuine) can be strengthened by such experiences, and greater loyalty and fidelity to God will be wrought in us. In either case the trial results in stedfastness in the true believer.
worketh patience.–The verb means “works out, brings about, or creates.” It is a more emphatic compound form of the simple verb of the same meaning, which was a favorite of Paul. Compare Rom_5:3, “Affliction worketh patience.” The uncompounded verb occurs in 1:20 (“wrath worketh not the righteousness of God”) and in 2:9 (“If ye have respect of person, ye work [commit] sin”)
“Patience” is perhaps too passive for the Greek word. It means “endurance,” “stedfastness,” “perseverance.” Thayer says in the N.T. it is “the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trial and sufferings.” Notice Rom_2:7 (“patient continuance in well-doing”) and 2Co_6:4 (“much patience in afflictions”). Other scriptures which stress this need of stedfastness are Heb_10:36; Heb_12:1; Luk_21:19. Many of the Jews considered this quality the queen of the virtues. In view of the longsuffering which the nation had undergone, this is understandable. Persecutions were new to the Gentile Christians, but the Jews were longsuffering. When the Christian’s faith is what it ought to be, the difficulties of life only make him both desire and enabled to continue. A muscle is strengthened and hardened by strenuous labor. The more the runner trains and punishes himself the more likely he is of winning. This is the “knowledge” or “recognition” which James calls for in such trials. It is this which can enable him to treat trials as joys.
Jas_1:4 perfect work,–Patience is to have its perfect work. “Work” here means “manifestation” or “practical proof” (Arndt and Gingrich). Paul spoke of the “work of faith” (1Th_1:3), i.e., faith manifested in work; “work of ministry” means the actual manifestation or practice of service or ministering. Thus James says that this stedfastness or patience must be put to actual work; it must be allowed to work in our lives in the midst of trials. Goodspeed translates: “Stedfastness must have full play.” The RSV has “must have its full effect.” The NEB renders “If you give fortitude full play . . .” Thus the word “perfect” is taken in the sense of complete or full. Arndt and Gingrich translate: “Let endurance show itself perfectly in practice.”
that ye may be perfect–James sees the chance that some may lose heart amidst struggles; but these never become perfect; that is, they do not attain the end or stature which God intends for them. They fall short or are “lacking.” “Perfect and entire” does not mean moral perfection or sinlessness. The idea is that patience allows one to fulfill his lot or destiny as a Christian, to attain to the station or stature to which God has called him. NEB renders “You will go on to complete a balanced character that will fall short in nothing.” The one who has genuine faith amid persecutions and difficulties finds endurance developed in himself. “We also rejoice in our tribulations; knowing that tribulation worketh stedfastness; and stedfastness approvedness; and approvedness hope” (Rom_5:3-4).
Much teaching needs to be done in the church on the subject of trials and stedfastness. Too many members are going back into – the world because of weak faith. They need to be taught the purposes of God in difficulty. Elders and teachers need to study how to involve members in the work of the congregations where they may be encouraged through fellowship, helped and comforted in adversity, shielded and strengthened in temptation, restored from sins and mistakes, and made to grow in the grace and knowledge of Jesus. This is the real duty of shepherds of the flock who watch over the souls of the disciples.
entire, lacking in nothing.–The word “entire” is used of that which has no blemishes and is complete in all parts. It is often used to describe sacrifices which meet all the requirements of the ritual. The noun form is used of the lame man healed by Peter and John (Act_3:16). Hermas uses it of faith that is intact or blameless (Mandates 5, 2, 3). Here it has the sense of a character that meets all the requirements of maturity.
“Lacking in nothing” is the opposite or negative counterpart of completeness.
NOTE ON MORAL PERFECTION
A word needs to be said about the teaching of the gospel on perfection of character. We have emphasized that when James says “Ye shall be perfect and entire, lacking in nothing,” he means, not moral perfection or sinlessness, but the reaching of the desired goal–full growth or maturity of character. James will say later (Jas_3:2), “We all sin in many respects.” Sinlessness is not the meaning of “sanctification” in the New Testament, though this is the goal toward which all should aspire. The fullness of God (Eph_3:19) or the measure of the stature of Christ (Eph_4:13) must be our aim. The idea of an entire sanctification by the Holy Spirit as a second work of grace is not a Biblical idea. The New Testament teaching is that of a progressive perfecting of holiness (2Co_7:1) through daily renewal (2Co_4:16). The rendering of the New English Bible in Mat_5:48 (“You must be all goodness, just as your heavenly Father is all good.”) is certainly not supported by anything in the context of the passage. Since the context is that of complete love–for both just and unjust, the perfection is that of the perfect love which characterizes the Father. James uses the word “perfect” again (3:2) of the man able to bridle the whole body. Its basic meaning is that of maturity of character. See Col_1:28; Col_4:12; 1Co_14:20; Heb_5:12-14; and Php_3:15.
WISDOM IN TRIALS
Jas_1:5-8
Jas_1:5 But if any of you lacketh wisdom, let him ask of God, who giveth to All liberally and upbraideth not; and it shall be given him.
Verse 5 begins a subsection in which “wisdom” is stressed. James connects the thought by picking up the word “lacking” in the previous verse, as he had done with “patience” in verses 3-4. There is much discussion as to whether in such passages one is to consider this a new subject or a part of the larger context of the subject “trials.” Some contend that James simply strings subjects together like pearls or beads on a string and no connection should be sought. But a deeper study of the whole section seems to indicate that throughout (verses 2-18) the general subject is pursued.
In verse 12 James returns to the subject of trials (as though summarizing). Hence it is better (and certainly does no violence) to connect the subject of wisdom and poverty with that of trials. The thought is elliptical and is to be understood something as follows:
If anyone lacks wisdom to see the value and ability in trials as just explained, he must go to a divine source for such wisdom. He should ask of God.
lacketh wisdom,–What is wisdom? It is not mere knowledge. Knowledge comes from experience, particularly through the revelation of God and our study and learning of it. But one may be a “walking Bible” and not be wise. Nor does it mean knowledge gained by direct revelation. This was the mistake made by Joseph Smith, the founder of Mormonism. He read this promise and decided to pray for a revelation, which he claimed he got. Wisdom is the common sense to put into practice the principles and instructions given us in the revelation of God’s word. The man who believes in God, who fears or reverences Him, and who lets His will have its way in his life is wise, but “the fool despises instruction. ” The Jews, as many other people of the Near East, had a special interest in wise sayings. Wisdom writing was one of the genre of literature of the section. But the Jews grounded their wisdom literature on the revelation of God’s word. Notice that in the book of Proverbs, especially in the first chapters, wisdom is personified. She speaks to man to inform him what is good for him. Hort says that the sense of the word is “that endowment of heart and mind which is needed for the right conduct of life.” Proverbs, Psalms, Job, and Ecclesiastes, as well as the Jewish apocryphal book of Ecclesiasticus and the Wisdom of Sirach, are examples of wisdom literature.
Job shares with James the thought that wisdom is needed to develop the right attitude toward suffering. There is a sense in which wisdom is the central emphasis of the book of James. Mayor says that James gives it the emphasis which Paul gives to faith, Peter to hope, and John to love. James will elaborate on the “wisdom from above” in the latter part of the third chapter (Jas_3:13-18).
James knows that in the midst of trials no matter how well Christians may know God’s will they will face circumstances which will demand that they be “wise as serpents and harmless as doves.” They will often not know how to act or “how to answer” those who attack their faith (1Pe_3:15). James gives the answer to those who feel the lack of wisdom. In all areas of Christian conduct we need wisdom: as elders, preachers, parents, or teachers. We need to remember its source.
let him ask of God,–The source of wisdom is God, and the method of obtaining it is prayer. Notice the reflection of Jesus’ words in the Sermon on the Mount: “Ask, and it shall be given unto you” (Mat_7:7). Prayers for wisdom are frequent in Jewish literature: 1Ki_3:5-15; 1Ki_4:29-34; Pro_2:6; Wis_7:7; Wis_9:4.
who giveth to all liberally–God gave Solomon wisdom in answer to his prayer. No other will ever attain that stature of wisdom which he had (1Ki_3:12). But still God will give wisdom to all who ask, and in a generous quantity. The word for “liberally” is difficult to translate, for it can mean many things. Sometimes it seems to mean “simply” or “singly,” that is, without any conditions or strings attached. In Barnabas 6:5 “to write simply” means to write plainly. Again, it seems to be equivalent to our word “liberally,” since the gift which is willing and unconditional tends also to be liberal. Let the student consider the word in the following contexts: 2Co_8:2; 2Co_9:11; and Rom_12:8. The “single eye” (Mat_6:22; Luk_11:34) seems to mean “generous,” as opposed to the “evil eye” which means “stingy”: Mat_20:15; Mar_7:22 (Cf. Cadbury in Harvard Theological Review, 47, ’54, pp. 69ff). So the meaning here seems to be that God is lavish in his gifts, especially in the giving of wisdom. God as Father knows how to do exceedingly abundantly above all that we ask or think. Thus the man who desires, asks for, and seeks wisdom throughout a life of patience and stedfastness may expect to receive it.
It is interesting to note that the description of God as the one who giveth is so placed in Greek as to be a direct modifier or attribute: “Let him ask of the giving God.” It is the very nature of God to give, just as it is for him to love and forgive. We need not worry as to how God will impart that wisdom. If we ask, He will give.
and upbraideth not;–God does not reproach or upbraid the one to whom He has given. Some give so that they may throw it up to the one who has received by reminding him of their generosity and his debt. The Book of Wisdom has the following, which may be what James (who certainly must have known the book) is thinking of: “My son, blemish not thy good deeds, neither use uncomfortable words when thou givest anything . . . Lo, is not a word better than a gift? and a gift of the envious consumeth the eyes” (Ecclesiastes 18:15-18). From the same book we have, “After you have given, upbraid not” (Ecclesiastes 41:22). No one likes a gift given so that the giver can parade his liberality. Lowell said, “The gift without the giver is bare.” Oesterley points out three characteristics of God as a giver: “to all,” “liberally,” and “upbraiding not.”
Jas_1:6 But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed.
Jas_1:6 Ask in faith,–Jesus often said that faith is a condition of acceptable prayer (Mar_11:23): “Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it.” To pray in faith means to pray in the trust that God will answer the prayer according to His will. We are not only to believe that God is, but also that “he is the rewarder of those who diligently seek him” (Heb_11:6). There have always been materialists who doubt the power of God to answer prayer in a world of science. But law and order answer to the lawgiver.
Others doubt the goodness of God or His disposition to bless us. Is it not strange that the Father of our Lord Jesus Christ should be thought of as a harsh God? What is needed is belief and trust in God, not an “understanding” of all God’s ways in the universe.
nothing doubting:–The Classical meaning of this verb is “to divide, to make a distinction, judge, or dispute.” But the meaning “doubt,” “be at odds with one’s self,” appears in the New Testament. It occurs with this meaning elsewhere in Mat_21:21; Mar_11:23; Rom_4:20; Rom_14:23; Jud_1:22. “Hesitate” would be a better translation in Act_10:20. The King James “wavering” blends in the context with the figure of the wave of the sea. This “doubting” shows that the praying person has not committed himself fully to trust in God. The same word is used by James in 2:4 and in 4:3f. In the latter passage it is indecision between friendship with God and the world.
like the surge of the sea–The doubting petitioner is changing and uncertain like the surge of the sea. The word for “surge” means the “billows, the rough water, the breakers” upon the shore. The word is used elsewhere in the N.T. only in Luk_8:24, of the waves of the storm on the Sea of Galilee. One is reminded of the old song which speaks of the time when the “fearful breakers roar.”
When the surf is “wind-driven and tossed,” it is then really surging. The whole picture is one of indecision, of uncertainty. Perhaps the thought is that the one praying is lifted high like the crest of the wave by hope one minute and then lowered by doubt and despair of receiving the next. There is an old saying that some people have just enough religion to make them miserable. Knowling points to Eph_4:13-14, where perfect or mature Christians are contrasted with those who are tossed about by every wind of doctrine.
Jas_1:7 For let not that man think 6that he shall receive anything of the Lord;
Jas_1:7 For let not that man think–The “for” connects with “let him ask in faith.” The reason for the prayer of faith is that the one not praying thus need not even think to receive. “That man” is the doubter, and there is something of contempt in the expression, as though a doubting, halting man of prayer is a contradiction. The verb “think” means “to suppose,” or “to imagine.” It is used in the LXX (Gen_37:7) of what Joseph supposed in his dream. The ASV is uncertain whether to take the latter part of the sentence beginning “a doubleminded man . . .” as modifying the subject of the verb “shall receive” or to take it as being in apposition with the noun. Either is possible, and the thought is the same either way it is expressed. The construction means to “stop thinking.”
that he shall receive anything of the Lord;–“The Lord” here is probably the Father, inasmuch as the prayer for wisdom is to be directed to Him. But the same expression in Jas_5:14 probably refers to Jesus. One who prays in doubt may receive God’s blessings in natural ways, as God blesses both the just and the unjust. But his prayers are not answered.
Jas_1:8 a doubleminded man, unstable in all his ways.
8 a doubleminded man,–The ASV takes this and the following adjective probably correctly as an appositive to “that man”: “that man–a doubleminded man” will receive nothing. The word is not found in Biblical texts outside of James’ use here and in Jas_4:8. But in later ecclesiastical Greek (Cf. Lampe, Patristic Greek Lexicon) it is a frequent word occurring not only in the adjective form but as a verb (dipsucheo) meaning “to hesitate,” or “be doubleminded” and also in the noun form (dipsuchia) meaning “indecision, doubt, or hesitancy.” In I Clement 11:2 we have: “For the doubters and the uncertain about the power of God are for judgment.” The Didache mentions the sin of doublemindedness as a part of the way of death. As already noted, James uses this word again in Jas_4:8 of the man who would serve God and the world at the same time. Both uses portray men who act as if they had two minds and thought with both at the same time. Cf. Sir_2:12, “Woe . . . to the sinner who goes on two ways.”
unstable in all his ways.–The doubter is unstable or restless. In Jas_3:8 James uses the same word of the tongue; it is a “restless” evil, that is, a continual, neverceasing evil. Here the idea is unsettled, fickle, and, hence, unreliable. Such a man cannot be trusted. Oesterley thinks that James may be suggesting that the man who cannot trust God cannot be trusted by others.
“In all his ways” means in his paths. The word in the plural often means conduct as a whole. Arndt and Gingrich refer to Act_14:16 (“God suffered the nations to walk in their own ways”) and to Rom_3:16 (“Destruction and misery are in their ways”). The usage is a frequent Old Testament one: Pro_3:6; Psa_10:5; Jer_16:17. Solomon said, “In all thy ways acknowledge her (wisdom; the Hebrew has Him) so that she may direct thy ways” (Pro_3:1). In 1:11 the word is different and means “undertakings, pursuits, or schemes.” Goodspeed renders it “uncertain about everything he does.” The NEB paraphrases: “Can never keep a steady course.”
James progresses to a new phase of the subject. Mayor rightly sees this section as set within the framework of the whole section from verse 2 to verse 18. The verb “boast” is set forward emphatically in the sentence, probably because of its similarity to the word “joy” in verse 2. It expresses a Christian’s continued confidence in any circumstance in which he finds himself. Also it is a contrast to the doubting, hesitant man of the previous section. The general idea of the section is that of Solomon, “The rich and the poor meet together, Jehovah is the maker of them all” (Pro_22:2). The poor is not to be depressed by the trial of poverty, nor the rich proud of his wealth. Life is uncertain. The gospel teaches each person to make adjustment to a new and common station in Christ, and each in turn can find something to boast of in what Christianity has done for him.
THE TRIALS OF POVERTY AND RICHES
Jas_1:9-11
Jas_1:9 But let the brother of low degree glory in his high estate;
Jas_1:9 let the brother,–There has been much discussion as to whether both of those addressed in the section are to be thought of as Christians. James uses the term “brother” in the first case but not in the second. Some (e.g., Easton) take the position that the teachings of the gospel assume that no rich man can be a Christian. But this position is certainly false. Many of Jesus’ friends and early disciples were well to do: Joseph of Arimathaea, Barnabas, Nicodemus, Mary (sister of Lazarus), and the women of Galilee.
James would hardly have written in the supposition that no rich were potential Christians. In Jas_2:6 he does speak of the rich as a class in a derogatory manner, but this is to be explained on the grounds that this was the general rule, to which the devoted and humble Christian among the rich is the exception. In his teaching on the uncertainty of riches James is reflecting the teaching of Jesus: Mat_6:19-34; Mat_19:16-30; Luk_12:15-21; Luk_16:9-31; Mar_10:24; and compare 1Co_7:29-31; 1Ti_6:17.
The gulf between the rich and poor in New Testament times was great–greater perhaps than in our modern times. There was no large middle class with its abundance due to industrial jobs. The poor were despised and often oppressed (Jas_5:1 ff). There was in the possession of riches a constant source of pride. The desire for money under such circumstances would be keen (1Ti_6:9).
of low degree–As in Luk_1:52, the word here means “poor” in terms of wealth. In other passages, such as Jas_4:6, the word is a character trait; so also in Rom_12:16, “Condescend to men of low estate.” The rich man is set over against the word in the next verse, showing that material poverty is the meaning here.
glory in his high estate:–James’ statements in this section are capable of being interpreted in several ways, as a check of several commentaries or even of translations will reveal. The descriptive phrases following the. word “boast” are nouns standing in prepositional phrases: “In his exaltation” and “in humiliation.” In each case some would read into these a temporal relation and translate “when he is raised” (Moffatt) and “when he is brought low.” Taken in this way, the admonition is that Christians are to do their duty in whatever circumstances the changing fortunes of life may thrust upon them. If the poor should become rich, he is to accept the fact without exulting or taking pride in it; if the rich man, on the other hand, should lose his money and become poor, let him boast or glory in his poor estate, since riches are notoriously fleeting. Another possibility is that the phrases are to be taken as irony: the rich man who now boasts in his wealth is to boast (if he can when it happens) in the poverty which is coming upon him. This would be as if James says, “Your wealth is soon to be taken away; then we’ll see if you can boast.”
It is better, however, to take the words as they stand to mean that in whichever of the two states one finds himself, there is something of which he may at that time boast: if poor–in the wealth of his station in Christ; if rich–in the position of humility which he is to assume in the church in spite of his riches. So Barclay heads the section “As Each Man Needs” and says, “Christianity brings to every man what every man needs.” Mayor sees the teaching of the whole as “the intrinsic effect of Christianity in changing our view of life.” Phillips puts it: “The brother who is poor may be glad because God has called him to the true riches. The rich may be glad because God has shown him his spiritual poverty.” Lenski’s comment also agrees with this. Mayor’s comment is worthy of quoting:
Far from being thus undecided and unsettled, the Christian should exult in his profession. If in low estate, he should glory in the church where all are brothers and there is no respect of persons; he should realize his own dignity as a member of Christ, a child of God, an heir of heaven: if rich, he should cease to pride himself on wealth and rank, and rejoice that he has learnt the emptiness of all worldly distinctions and been taught that they are only valuable when they are regarded as a trust to be used for the service of God and the good of man.
Mayor thinks of the “humiliation” of the rich man as that of the disdain of the world at one who becomes a Christian. Oesterley objects to this in that in the words of James it is the rich man (not -merely his wealth) who passes away. But when the riches pass away, “the rich man” (as such) is gone, just as we might say, “There are no rich men since the depression.” Further, he argues that “in your exaltation” and “in your humiliation” cannot both refer to Christianity since they are in contrast to each other. However, the reasoning above has shown that they can both refer to different people in the church in different circumstances. The last interpretation set forth above is to be preferred and is the one on which the comments here are based.
The word “glory” in the sense of boast or take pride in (in a good sense) is common in the New Testament, and Paul is especially fond of it. A check of the concordance reveals that Paul uses it of glorying in God or Christ (Rom_5:11; Rom_15:17; 1Co_1:31; Php_3:3), in the cross (Gal_6:14), in the hope of salvation (Rom_5:2), in those he had converted (2Th_1:4, etc.), in affliction (Rom_5:3), and in infirmities (2Co_12:9). Paul feels foolish for glorying in his accomplishments in answer to his critics (2Co_11:16 ff).
Boasting in the Law (Rom_2:17), in self-righteousness (Rom_3:27), in the mistake of a fellow Christian (1Co_5:6), or in racial advantages (Gal_6:13) is condemned. James uses the term in Jas_4:16 of glorying in “vauntings” in a bad sense. Here the poor may boast in his attainment in Christ. He need not be ashamed of or intimidated by his poverty; he has something which balances it.
in his high estate:–Literally “in his height.” The word can mean “pride,” and, in a concrete usage in the plural, “the heavens.” But here it means “high position” or “rank.” Cf. Luk_1:52 and Job_5:11. The verb is used in the frequently quoted paradox: “The one who humbles himself shall be exalted” (Luk_14:11; Luk_18:14).
The Christian’s spiritual condition is one of richness, of exaltation in Christ. He is priest and king (Rev_1:6; Rev_5:10; 1Pe_2:9). He is to participate with Christ in judgment (1Co_6:3). His spiritual blessings constitute promises “exceeding great and precious” (2Pe_1:4). Christ became poor that we might be made rich (2Co_8:9). Compare Heb_11:26; Php_4:19; Eph_3:8. Though the world may scorn the Christian, he is heir of all God’s honor, glory, and wealth. In all such as this he may take pride.
Jas_1:10 and the rich, in that he is made low: because as the flower of the grass he shall pass away.
James 10 the rich, in that he is made low:–Literally “in his humiliation.” Arndt and Gingrich and a few translations have it: “Let him boast in irony of his coming humiliation.” But James means rather that he should boast in his humble station as a Christian (see discussion above). The world looks on a Christian as a nobody. The rich man’s fellows would probably belittle his faith. He himself has voluntarily taken on the attitude of a servant (Jas_4:10). He may accept the fact that his wealth counts for nothing and challenge even the poor to be more humble than he. Jesus taught:
“Let him that is chief become as he that serveth” (Luk_22:26).
Compare the attitude of Paul in Php_3:5-8. If the rich should lose his wealth, he may take it joyfully (Heb_10:34), but this is not James’ point here.
because as the flower of the grass he shall pass away.–Life is as fleeting for the poor man as for the rich, but James’ warning here is directed toward the rich, because the tendency to trust in the uncertainty of riches may make him more likely to forget the fact. If only one’s wealth recommends him, then when it is gone he has nothing to boast of. Thus James is saying that the rich should glory in his self-abasement, in that which some would consider as worthless, but which is for him the earnest of his eternal inheritance. Quickly he will pass from this life, leaving behind his earthly wealth (1Ti_6:7) in which most rich people glory.
Hence he should glory in the things that are more abiding. Like the flower of the grass the rich man is soon to pass away. He is here today but gone tomorrow. In Jas_4:14 to the rich merchant who is presumptuous in planning his future he says, “Ye are a vapor that appeareth for a little time and then vanisheth away.” It is not the wealth itself that James sees as fleeting (though it is certainly that) but the life of the rich. Palestine has two rainy seasons. After the spring rains the grass grows profusely; but, after they cease, the flower soon disappears. Cf. Mat_13:6. The expression “pass away” for death and disappearance is not uncommon. Cf. Mat_24:34, “This generation shall not pass away.”
For the figure compare “My heart is smitten like grass and withered” (Psa_102:4) and also Isa_40:6 (of fleeting human life), which is quoted in full in 1Pe_1:24. Cf. also Psa_37:2; Job_14:2.
Jas_1:11 For the sun ariseth with the scorching wind, and withereth the grass; and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his goings.
Jas_1:11 For the sun ariseth with the scorching wind,–The words “no sooner” of the King James are not in the Greek. The verb here (along with the next two) is in the past tense (aorist) and represents what customarily or repeatedly happens. The verbs are correctly translated present in English. The hot sun beams down on the grass in summer after the rains cease. The original only says “with its scorching . . .” Our translators understand the word “wind” as being implied, thinking of the Sirocco or Southeast Palestinian wind. So also does the LXX in such passages as Hos_12:1 and Jon_4:8. Arndt and Gingrich, however, incline to the King James’ “burning heat” of the sun. At any rate, the grass does not last long in the summer.
withereth the grass and the flower thereof falleth.–The word “grass” is usually used of green grass of the meadow (Mat_14:19). But here it must include also flowering plants as growing together. The verb “falleth” refers to the falling of the petals of the flowers.
the grace of the fashion of it perisheth:–More literally, “the beauty of its face or appearance.” For the use of “face” for “appearance” see Mat_16:3, of the face of the sky. Even Jesus remarked about the beauty of the flowers (Mat_6:28-29) as well as of the fact that the flower is “here today and tomorrow is cast into the oven.”
so also shall the rich man fade away–both as a rich man and as a man. His riches may be lost as suddenly as the flower falls. But whether his wealth is lost or not, the individual is mortal and will not remain. Man must put his confidence in something more permanent than riches. The verb is used of the withering of flowers (Job_15:30), of the fading of beauty (Josephus, Antiquities, 11:56), and elsewhere of the untimely death of a loved one. The word in a negative form (“unfading”) furnished the name of an evergreen plant (“the evergreens”) used by Peter (1Pe_5:4) to typify the crown of life.
in his ways.–Either “in his pursuits of business” (trade journeys, 4:13) or (probably more likely) in his busy pursuits and customs of life, he is suddenly gone.
James’ point in this discussion is that, though wealth is to be thought of from a worldly viewpoint as a trial, the Christian may view it otherwise. The poor is thus not to bemoan his fate or the rich take pride in his wealth. It is quite possible that the subject of partiality toward the rich at the expense of the poor in Jas_2:1 ff may be connected with this passage. The thoughts certainly are parallel. If Christians are judging their poor brethren as described, they are certainly not considering the “exaltation” or “high estate” of the poor brother in Christ.
This verse seems to complete the thought begun in verse 2 of finding joy in the midst of trials. It also forms the transition to the next section. James has asserted that trials are a joy in that they are intended to work in us the spirit of patient endurance. Now James further promises that they become a beatitude because the one enduring them will, when he is approved, be awarded a crown.
PATIENT ENDURANCE IN TRIALS REWARDED
Jas_1:12
Jas_1:12 Blessed is the man that endureth temptation; for when he hath been approved proved, he shall receive the crown of life, which the Lord promised to them that love him.
Jas_1:12 Blessed is the man that endureth temptation;–The word “blessed” could be translated “happy,” or “fortunate.” In a religious setting it probably suggests something of the life or condilion apart from the world’s ills, for it denoted to the Greeks the kind of life the immortal gods lived. (Compare 1Ti_1:11; 1Ti_6:15 –the only instances in the N.T. where it refers to God.)
The same Greek words for “Blessed the one enduring” occur in the Septuagint of Dan_12:12, which James may have remembered. The endurance is in bearing or suffering temptation and remaining faithful. This does not necessarily mean that one must always overcome in a trial or that one can never err in a trial. But since errors must be corrected and repented of, some who backslide never recover. One must never be overcome and give up. “In your patience ye shall win your souls” (Luk_21:19). “Temptation” here is still probably to be thought of primarily as “trial” in the sense already used. Of course such trials also become the occasions for inducement to sin when the devil takes advantage of them to tempt us. Thus they may yield different results from receiving the crown contemplated in this verse. “But if he shrink back, my soul hath no pleasure in him” (Heb_10:38). The reason for the blessedness is stated in the closing part of this verse–the reward of the crown. This result is restated in Jas_5:11 in different terms.
when he hath been approved,–The Greek word’ means something tried and proved genuine; hence, as in Rom_16:10 (“Salute Apelles the approved in Christ”), it means “the tried and true Christian” (Arndt and Gingrich). Compare also 1Co_11:19; 2Co_10:18; 2Co_13:7; 2Ti_2:15. Thus the King James “when he has been tried” is not quite the correct meaning of the original. When the Christian endures the trials which come his way–neither growing weary and quitting nor being fatally captured by Satan through his wiles, thus being perfected and strengthened by successive triumphs–he will receive the reward. God is not unwilling that we should be tested in this way. The Spirit was the agent of Jesus’ being led into the wilderness to be tempted by the devil (Mar_1:12). This knowledge of the use of trials leads the Christian to joy in meeting them.
shall receive the crown of life,–The Greek word for “crown” is the source of our name “Stephen.” The crown was usually made of leaves of laurels or palms. Jesus’ was of thorns (Mat_27:29). The wreath was worn by the victor at athletic contests (1Co_9:25), at festivals (Isa_28:1 f), and also at times by kings and dignitaries as a sign of rank (so Christ in Rev_14:14). But the usual headdress of an Eastern ruler was a purple band trimmed with white on a tiara, the diadem. The term “crown” is often used figuratively of a virtue or reward: “crown of grace” (Pro_1:9) or “glory” (Pro_4:9). So here “crown of life” means the crown which consists of life (Mat_7:14), that is, immortality.’
which the Lord promised–The term “Lord” is added in the translation, though a few MSS. have it. The subject is understood. There is no specific promise to “the crown of life” from the lips of Jesus. But the content of that promise is frequently dealt with (Mar_10:30; Mat_19:29; Mat_25:46; Luk_18:30). Similar promises occur in the O.T. Reference could be to them, if the subject be understood as the Father. Some speculate that this could be a remembered saying of Jesus which is not recorded in our four gospels (as in Act_20:35).
to them that love him.–Promises of blessings on those who love God are frequent both in the Old Testament and in the New: Exo_20:6; Psa_5:11; 1Co_2:9 (here Paul has quoted the LXX, Isa_64:4, though the Greek translation differs somewhat from Paul); 1Co_8:3. Jesus had taught that keeping His word was evidence of love for Him (Joh_14:23; Joh_15:10). Love is conceived as the motivating power which makes endurance possible. Knowling quotes Bengel, “Love begets patience (endurance).”
Note: The “crown of life” in this verse is not to be confused with the new life in Christ, which is described as the promise of the Christian in this world. What Paul calls the “newness of life” (Rom_6:4; cf. 2Ti_1:1; 2Co_5:17; Gal_6:15; Eph_4:23 f) John calls “the more abundant life” (Joh_10:10) and “life eternal” in many passages (Joh_5:24; Joh_5:39; Joh_6:27; Joh_6:40; Joh_6:47; Joh_6:54; Joh_6:68; Joh_17:2 f; 1Jn_3:15; 1Jn_5:11; 1Jn_5:13; 1Jn_5:20; and compare Joh_3:36). John sees our relationship to God as His newborn sons as a quickening into new life. This life is qualitatively (not quantitatively) related to our future life in heaven. It is of the same kind of life as the divine life (2Pe_1:4), as it is a foretaste of that life which we will have with God. The mistake of those who apply these scriptures to the doctrine of the impossibility of apostasy is that the term “eternal” is conceived quantitatively so that it is thought that once one has such life it cannot be lost. There is a type of duality in the Bible’s speech about eternal life, for some scriptures speak of that life as a future gift. But others, failing to recognize this duality and reacting against the Calvinistic doctrine of never falling from grace, have denied the teaching of the New Testament on the blessing of that life here and now. See the article on “life” (zoe) in Arndt and Gingrich.
TEMPTATIONS NEGATIVELY CONSIDERED: THEY DO NOT COME FROM GOD
Jas_1:13-16
Jas_1:13 Let no man say when he is tempted, I am tempted 7of God; for God 8cannot be tempted with 9evil, and he himself tempteth no man:
What James has said about trials might be used by some to blame God for the temptations which are the occasions for their sins. In Greek the same word is rendered “trial” and “temptation.” Only the context will indicate which of the meanings is present. In these verses James is guarding against a misapplication of his teaching in the section on trials. God does not tempt people to do wrong.
Jas_1:13 Let no man say when he is tempted,–The term “trial” in verse 2 and “temptation” are from an action noun formation in Greek, while the verb in this verse is a verb from the same root.’ It is much discussed as to whether the sense of the words is the same or not. The consensus of commentators seems to be that James’ habit of taking up the words used previously as the leading idea of the new section shows that James has reference to a common conception, though with a double sense. The noun has reference to the objective trial, the verb to the subjective temptation (Mayor). Here, then, James is dealing with the inner yielding of the man to inducement to sin which may accompany the outward trial designed by God for man’s good. Man is not to think that because God permits us to be tested he is therefore to blame if we yield to an urge to sin which Satan may present on the occasion. Several commentators cite a parallel in Sir_15:11 ff, “Say not thou, It is through the Lord that I fell away: for thou oughtest not to do the things that he hateth. Say not thou, He hath caused me to err: for he hath no need of the sinful man. The Lord hateth all abomination; and they that fear God love it not.” “When he is tempted” is a participle in Greek, “while being tempted.” In the course of temptation one should not excuse himself into yielding by thinking that he can blame another.
I am tempted of God.–The Greek preposition here actually means “by,” as in Mat_16:21. Some Jews blamed God for sin. They observed an evil tendency in man, which they called Yetzer Kara. There was an argument over the origin of this tendency. Some argued that Satan put the tendency in man; others said man alone was responsible. But it was boldly reasoned by some that God created all things and so He must have created the evil in man. If true, this would make God responsible for man’s sin. See Barclay, The Daily Study Bible, on these verses. Carr (Cambridge Greek Testament) suggests that a misunderstanding of the model prayer, “Lead us not into temptation,” may have led to the currency of the idea in the church.
for God cannot be tempted with evil,–The margin has “untried in evil,” with “evil” meaning sin, not merely difficulties. But the sense of the context is in favor of the other translation. The form could mean “not tempting anyone” or “not being tempted.” The form is not found elsewhere in either the LXX or the New Testament. Most of the verbal adjectives of its type have the sense of the perfect passive; for example, “is subject to suffering” (Act_26:23). Compare Funk, Section 65. 3. Arndt and Gingrich point out that the active idea of “not tempting” is expressed in the next phrase, and hence this word is to be taken as passive “cannot be tempted.” The other idea would make James repeat himself meaninglessly. This passage confirms the conclusion that “temptation” here means seduction to do evil. The truth expressed is that God’s nature is such that he is not susceptible to evil or sin. Bible writers affirm the absolute holiness of God. He is love (thus above hate in its moral sense); He cannot lie (Tit_1:2); He is a God of holiness (1Pe_1:15).
and he himself tempteth no man.–The argument is that, since God is completely free from the power of temptation, it is also beyond His nature to tempt others. That would in itself be an evil. The “himself” may emphasize that God is not personally responsible for enticement to sin. There is a sense in which one might say that God is indirectly responsible for such, since he may ordain an incident of testing which the devil may use to seduce one to sin. But even here God is not responsible for sin. He works in such instances to counteract the work of the enemy. Paul tells us, “He will not suffer us to be tempted above that which we are able, but will with the temptation make also the way of escape, that ye may be able to endure it” (1Co_10:13).
Jas_1:14 but each man is 10tempted, when he is drawn away by his own lust, and enticed.
Jas_1:14 but each man is tempted,–The possibility of temptation and sin is universal. The Bible knows nothing of the idea of entire sanctification wherein one rises above the possibility of sin by the eradication of evil tendency in himself. “If we say that we have no sin, we deceive ourselves and the truth is not in us” (1Jn_1:8). Even the Son of God was tempted in all points as we are (Heb_4:15). Paul said that he had to buffet his body and bring it into subjection (1Co_9:27).
when he is drawn away by his own lust,–The verb means to be “dragged or taken in tow by.” This is a strong word to express the intensity of the lusts or passions in us. Compare Paul’s equally strong language in Rom_7:5; Rom_7:18-24. The law of sin in our members leads us to do evil while our minds will to do what is good. The situation led Paul to describe himself as a “wretched man.” The same lusts are described by James later (4:1) as warring among our members. James emphasizes that it is by our own lusts (Cf. 2Ti_4:3; 2Pe_3:3; Jud_1:18 f), rather than by God, that we are tempted. The origin of temptation is within. Satan is bound as far as we are concerned (Mat_12:29; Heb_2:14) and has no power over us that we do not give him (1Co_10:13). His enticements would have no power unless something within us were appealed to by his temptation. There would be no temptation to gluttony or fornication if there were no appetites for food or sex. Certain desires are stronger in some than in others. One may be strongly influenced by strong drink; for another, drink may have no enticement. Satan searches out the weak spot in our members.
The term “lust” is a neutral term in its predominant use in secular authors. In the Bible it may have a good sense, as in Pro_10:24 (“The desire of the righteous”); Php_1:23; and 1Th_2:17. In a bad sense (as here) it means a desire to do what is forbidden, especially in respect to the lower desire of the flesh. For this use, especially of illicit sexual desire see Rom_7:7 f; Col_3:5; 1Th_4:5; Gal_5:24; 1Pe_4:3; 1Ti_6:9; 2Ti_2:22; 2Ti_4:3; 2Pe_2:10; Eph_4:22. Knowling quotes Charles: “The real force of this verse is that man’s guilt and sin are not derived from Adam but are due to his own action. The evil impulse does not constitute guilt or sin unless man obeys it. As the Talmudists say, ‘It was placed in man to be overcome.’ ” One might also observe that James’ teaching strikes at modern philosophical theories of determinism, which attempt to put the blame for man’s sin on surrounding circumstances, natural forces, and inheritance factors. Every honest man’s conscience bears witness to his responsibility for sin. Like David he must confess, “I know my transgression; and my sin is ever before me” (Psa_51:3). Thousands rise above their circumstances. Man falls, not because of circumstances, but because of yielding to what is within.
It is also interesting to note that lusts or desires are personified in the passage: “One’s own inward concupiscence meeting him as a soliciting unchaste woman” (Lange). This figure introduces the following words and prepares the way for the descriptions of sin’s being born: “conceived,” “brings forth” (verse 15).
and enticed.–The verb originally was used of the devices of the hunter. But it came to be associated with the wiles of the evil woman. 2Pe_2:14; 2Pe_2:18 warns of false teachers who “entice unstedfast souls” and even pictures how it is done: “enticing by lusts of the flesh, by wantonness those just escaping from them that live in error, promising them liberty, while they themselves are slaves of corruption.”
Jame 1:15 Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death.
Jas_1:15 Then the lust, when it hath conceived,–The article with the noun “lust” is the article of the abstract noun and should not be translated in English. The same goes for the one with “sin.” The abstractions fit the personification of lust as an enticing woman. Sin is the child of the surrender of the will to the allurements of desire. It may be argued, as some have done, that Satan is really the father of sin. But James is using allegory (as Mayor points out), and in the allegory he takes the figure only back as far as the desire of the one seduced. For the word “conceived” James uses the regular Greek word for a woman’s conception in childbirth. Compare Gen_4:1; Gen_30:17, Luk_1:24, where the LXX and Luke use the same word. The Septuagint in Psa_7:14 has a similar use of the metaphor: “He hath travailed with unrighteousness, he has conceived affliction and brought forth iniquity.” For the taking of the thought further back to Satan, compare the Jewish treatise, the Testament of the Twelve Patriarchs (Benjamin 7:2), “The mind conceives through Beliar (Satan).” Mayor also quotes Justin Martyr in the Dialogue with Trypho (327 C) “Eve when a virgin conceived the disobedient word from the serpent and bore death.”
beareth sin:–Again James uses one of the ordinary words in Greek for the birth of young (Mat_1:21, of Jesus’ birth). However in the following verse where the fullgrown sin bears death, James uses a different and less common word.
and the sin, when it is fullgrown,–The figure of birth is continued in the word “fullgrown.” In this context the sense of the word is that of full age or maturity. Sin does not result in death immediately, nor does it necessarily do so. Repentance and confession (1Jn_1:7-9; Act_8:22) may avoid the result of sin. But if sin is allowed to grow unchecked and to become perfected in our lives without repentance, it will produce ruin. “Sin when it has become a fixed habit determining the character of the man, brings forth death” (Mayor).
bringeth forth death.–The word is used in the New Testament only here and in verse 18 of this same chapter. The figure is not completely carried through. There is no mention of the conception of sin before bearing death. But the child sin, when grown, has the power to produce death, as lust has to bring sin into a life. The fact emphasized is a common one in Scripture: “The wages of sin is death” (Rom_6:23; Rom_8:6). Mat_7:13-14 mentions the fatal consequences of following the wrong way.
Death does not mean merely physical death, since all will die that death (though sin does at times result in physical death). Nor does James mean merely that men become “dead to what is good” (“dead in trespasses and sins,” Eph_2:1 ff). The death meant is eternal death, the second death. Knowling contends otherwise. He says that eternal death is not meant, “since a soul, if converted, may be saved ‘out of death.’ ” But the point is that here sin is contemplated as “fullgrown” in its effects on our lives. (Cf. Heb_6:6 and 1Jn_5:16) Its wages, then, are eternal death. The Bible does teach that a child of God can so sin as to be finally lost. The climax of James’ reasoning is thus reached in showing that the final result of temptation is death. But God is the giver of life and could not be charged with being guilty of the death of those to whom He wills only what is good.
Jas_1:16 Be not deceived, my beloved brethren.
16 Be not deceived,– “Do not be deceived about the source of temptation.” The verse is to be connected in this way with the preceding thought. Good gifts (as James will go on to say), not evil ones, come from God. Let no one therefore deceive you into yielding to the impulses to sin by laying the blame on God. “Brethren,” as so often, softens the zeal of James’ language. Such warnings against our being deceived are numerous: Luk_21:8, 1Co_6:9; 1Co_15:33; Gal_6:7. This verse is intended to be connected with the subject discussed in verses 13 to 15. Verse 16 serves as the connection. Though some would charge that God is the source of allurements to do evil, these are wrong. Anyone accepting this conclusion is allowing himself to be deceived. God’s gifts actually fall in the class of good things. Jesus emphasized that even the sunshine and rain are gifts of God to his children, and these gifts are not necessarily dependent upon the children’s returning His love and serving Him (Mat_5:45).
THE TRUE NATURE OF GOD’S GIVING
Jas_1:17-18
Jas_1:17 Every good 11gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.
17 Every good gift and every perfect gift–James uses two different words for “gift.” In form the first means the “act of giving” itself (as in Php_4:15, where it is contrasted with the act of “receiving”), and the second means the result of the giving, “the gift” itself (Rom_5:16). The adjective “good” probably here means “useful,” or “beneficial,” as in Eph_4:29; while “perfect” means “what has attained its purpose or end,” hence “complete” or without defect. Thus James emphasizes that “every useful act of giving” and all complete or perfect benefits are from God.
When James emphasizes that “all” good and perfect gifts are from God, the context demands that James means that God is the ultimate giver of such gifts and that He gives only such things as may be so described. This could mean that some things might seem to be bad (in the limitation of human wisdom) and still come from God. But it denies that what is positively evil (like inducement to sin) can be attributed to Him. We are taught that God’s philanthropy is responsible for all we have: “In Him we live and move and have our being” (Act_17:28-29). We cannot remind ourselves too often that everything that is good comes from Him. “Be ye thankful.”
is from above,–That is, from heaven, the dwelling place of God (Act_14:17; Joh_19:11; Joh_3:31). A grammatical question is raised as to whether “from above” is adverbial, as in the ASV, or should be rendered as a modifying phrase–“every good gift from above is coming down.” Where the copulative verb (which in Greek is omitted) is inserted makes little difference. The rhythm of the sentence is kept better by the rendering of the ASV, and most commentators and translators take it that way.
from the father of lights,–God is creator of heaven and earth and as such is the father of all heavenly bodies such as the sun, moon, and stars. But there is a double meaning to the words. These lights symbolize spiritual light, as in Joh_1:4-5; Joh_8:12 ff; Joh_9:5. God is the originator of all light, both physical and spiritual. Notice that in the next verse the blessing that is spelled out as the specific illustration of God’s grace to us is the privilege of becoming His children. Knowling cites the following references which refer to God as creator of the lights: Gen_1:14; Jer_4:23; Jer_31:35; Psa_136:7, besides Jewish sources.
with whom can be no variation,–The verb “can be” is perhaps a little strong for the Greek, though the reading adopted by the later texts can mean “exist” or “be possible” (Cf. its use in Gal_3:28 and Col_3:11).1The noun “variation” is a rare word for astronomical changing (Arndt and Gingrich). The King James “variableness” makes the noun refer to an abstraction of quality; “variation” is better, as the word means “change.” The reference is probably to the rising and setting of the sun (as we think of it), or to the waning and waxing of the moon, and also possibly to the instability of the lesser lights. God is the father of such lights, but in his giving of good things he is not constantly changing. His gifts are always good, perfect, and abundant. They are not withheld even because of our lack of constancy. In giving wisdom (1:5ff) and in his giving spiritual illumination, as well as physical blessings, He is a consistent giver. The next verse will bring out the point further.
neither shadow that is cast by turning.–The text as adopted by most modern editors is literally “There is no variation or a shadow of turning.” There are several other readings in the different MSS. The one adopted by Ropes in the ICC would be translated “There is no variation of turning shadow” or “no variation characterized by turning of shadow.” The difference is mainly between “variation” or “turning shadow” (two things) and “variation which consists of turning shadow” (one thing). The textual differences undoubtedly exist because the scribes have tried to clear up what seemed to them a puzzling expression. Whichever reading is adopted, James’ point is that God created the lights, but they are changing and varying. But God Himself, the father of the lights, is not like the lights he created. Light from Him is constant and steady. God so consistently gives good things that He could not be the author of evil temptations.
Jas_1:18 Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.
18 Of his own will he brought us forth–James concludes the thought begun in verse 12: Our participation in the new birth, the privilege of being children of God, is an example of God’s gracious gifts in contrast to the thought that he is the source of temptation to sin and death. “Of his own will” emphasizes the thought that our salvation is the result of the deliberate choice and purpose of God, that is, that it is a gracious gift from Him. Our salvation grew out of His desire, good pleasure, and counsel alone. It was His will, free from any outside necessity or cause. This is in harmony with the general teaching of the Bible that salvation is a free gift–a matter of unmerited favor, springing from the fountain of God’s love.
he brought us forth–As sin begat death (verse 15), so God our father begat us as His children. The “us” refers, not to men in general, but to Christians. Christians are born of the will of God (Joh_1:13). Many New Testament passages speak of the rebirth of souls dead in trespasses and sins through the gospel: 1Pe_1:3; 1Pe_1:23; Tit_3:5; 1Jn_2:29; 1Jn_3:19; 1Jn_4:7 f; 1Jn_5:1; 1Co_4:15; Joh_3:5. The use of the aorist tense (of point action in past time) seems to refer to a definite act in our lives–our conversion, culminating in our baptism into the new life (Rom_6:4). Thus both Tit_3:5 and Joh_3:5 connect the rebirth and baptism. The efforts of some commentators to make the words refer to creation (Gen_1:26) are hardly successful. The “word of truth” as the instrument of God’s “bringing us forth” is not the statement “Let us make man,” but the gospel of Jesus Christ. Compare the continued use of this word of truth which we are to receive with meekness (verses 19ff). The use of the term “firstfruits” of us as Christians (man was not the firstfruits of the world’s creation) and the clear implication of the following verses that James is speaking of the “salvation of our souls through the word” (verse 21) make it plain that the birth is the new birth.
by the word of truth,–The message conveying the truth of God (Compare other passages where the possessive [genitive] sustains a similar relation to the noun: Col_1:5, “The word of truth of the Gospel”; Act_13:26, “The word of this salvation”; and 2Ti_2:15, “handling aright the word of truth”). As in these passages, the “word of truth” here is the gospel as God’s revelation or proclamation by which the world is regenerated through Christ. With this, consider 1Pe_1:23, “begotten again . . . through incorruptible seed, the word of God” and also Paul’s “I have begotten you through the gospel.” Since the word is given through the Holy Spirit’s instrumentality, this is not essentially different from saying “born of the Spirit.” No explanation of the new birth is scripturally sound that makes it independent of the preached word and obedience to the ordinances of that word (Mat_28:19-20; Act_2:38; Act_22:16; 1Pe_3:21; Mar_16:16). The idea of a direct operation of the Spirit, acting in some mysterious way apart from the “word of truth,” is not a Bible idea. A confidence that one is “saved” gained from some subjective feeling apart from obedience to God’s word is not the assurance that the New Testament gives of pardon (1Jn_2:3).
that we should be a kind of firstfruits of his creatures.– “A kind of” means “not a literal firstfruits” in the Old Testament sense, but a firstfruit in another, or spiritual, sense. The firstfruit was the first portion of produce (animal or plant) which belonged to God and was offered to Him before the rest could be put to ordinary use. It was to be of the choicest part of the harvest and thus a pledge of further harvest. The law governing it is found in Deu_18:4; Num_18:12; Exo_13:11-16 (of the first-born). Israel was so called (Jer_2:3), “the firstfruit of the Lord’s increase.” The Jewish writer Philo called Israel the firstfruit of the whole human race. The idea is that, since Christians, consisting of a portion of the human race, have been gathered, there is a prediction of the ingathering not only of a larger portion of the Israelites, but of the world’s nations into the church (Act_15:16 ff). There is almost certainly the pledge of holiness also involved. This lies in the idea of not only the first part but the choicest and best part being offered. For other uses in the New Testament compare the following: 1Co_15:20; 1Co_15:23 (of Christ as first from the dead); Rom_16:5; 1Co_16:15; and in some texts 2Th_2:13 (of a specific group of Christians promising a larger harvest in the region, etc.); Rom_8:23 (of the foretaste of the Spirit already given); and Rev_14:4 (where, as in our passage in James, the idea is more quality than time). For this idea compare (cited from Arndt and Gingrich) the scholiast on Euripides, Or. 96, “the first fruit means not only the first in rank, but also the first in honor (or preciousness).” The word “firstborn” is a related idea, and for this, see Heb_12:23, where Christians are so called.
of his creatures.–Though the word may involve all creatures including animals (1Ti_4:4), it is often limited to mankind (as in Col_1:23). So the word seems to mean “human beings” here. James sees Christians as the firstfruits of the larger number of men. The word “proclaims a new order of things in the world of spiritual growth; they (Christians) are in advance of other men, in the same way that the firstfruits are in advance of the other fruits of the season” (Expositor’s Greek Testament).
SECTION TWO
ATTITUDE TOWARD THE WORD WHICH BEGETS
Jas_1:19-27
A. Meekness in Hearing the Word. Jas_1:19-21
Jas_1:19 Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath:
This section_ of James 1 connects with the previous section by the occurrence of the “word of truth.” That “word” has been described as the means of God’s bringing us forth to be His children. If the word can do so much, then it ought to be accorded the proper attention and response. It must be received with meekness; it must be acted on, being put into active use in a life of benevolence, morality, and self-control.
19 Ye know this,–The difference between this and the King James “wherefore” is that the ASV is based upon a better text. The two Greek words involved are much alike and might easily be mistaken by the copyists. The truth that James had expressed about Christians’ being brought forth by the word is well known by those who know the truth, for a vital part of that truth is that we are begotten by the word. As Christians we must continue to let the word have force in our lives, if we are to work out our salvation. It is possible for one to hear the word in becoming a Christian and then let himself become offended at the teaching of the word. God’s word must be at work in us as His children (1Th_2:13).
be swift to hear,–We ought (in view of the word’s power) to be eager and anxious to hear the message of God. Many will listen to the word to be baptized, but not to the teaching about self-control, good deeds, worshipping God, or other such parts of the doctrine of Christ. Having tasted the “good word of God,” Christians ought to be even more eager for it to work in their lives.
slow to speak,–The idea is “slow to speak back at, or show displeasure at the teachings of the word.” At Antioch the Jews became jealous and contradicted the word spoken by Paul (Act_13:45). Some disciples became angry with Paul and became his enemy because he told them the truth about the teaching of Christ (Gal_4:16).
slow to wrath:–“Slow to get angry at the teaching of the word and slow to harbor anger against God.” A king in the Bible became so angered at the reading of God’s will to him that he cut the page out of the scriptures that the scribe was reading and burned it (Jeremiah 36). This even now is sometimes done.
Jas_1:20 for the wrath of man worketh not the righteousness of God.
20 for the wrath of man–Man in anger cannot please God; in such a state he cannot do works which are acceptable to Him. Only those who are humble in spirit can enter the kingdom of God. Those who would become enraged at the leadings of the Spirit of God in the word as to the kind of lives they should live and the kind of service they should render cannot hope to please Him.
worketh not the righteousness of God.–One angry at God could or would hardly do or practice the things that God desired him to do. The antithesis of working righteousness is doing sin (Jas_2:9, where the same verb is used–“commit sin”). “Righteousness” here is not used in the special New Testament (one could almost say Pauline) sense (Rom_1:17; Rom_1:21) of the imputing to us by virtue of the blood of Christ a righteousness which we have not actually attained. Rather the sense here, which is also quite common in Paul (2Co_6:14; 1Ti_6:11; 2Ti_2:22; Rom_14:17; Eph_5:9), as well as elsewhere (Mat_6:1; 2Pe_2:21; 1Jn_2:29), is that of human works as good deeds which are approved by God, thus “doing right in the sight of God.” The word (apart from the special Pauline sense mentioned above) almost always in the New Testament means man’s conduct before God, action approved by Him. It thus comes to mean virtually uprightness in living. This word always has this sense in Matthew. Thus Jesus is baptized “to fulfill all righteousness” (Mat_3:15), which must mean something like to do all His duty toward God. As Dr. Schrenk has observed (Bible Key Words, Righteousness in the New Testament, London, A & C. Black, 1959), the works are said here to be “of God” because He has defined and made the demand for them. But it is remarkable that James puts it that such deeds cannot be done by human anger. James puts the working of them under the divine and not the human side. Thus we have here a sort of mediating position between Paul’s usage and the earlier customary way of speaking. On the whole subject of righteousness and “justification” in the N.T., see Schrenk’s work.
James implies in the following verse that the primary reason for man’s wrath (even that of some Christians) against the teaching of the word is the existence of sins in their lives which they do not wish to correct. The sins are of such nature as those now listed. James throughout the epistle mentions sins of various kinds of which his readers are guilty.
Jas_1:21 Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.
21 putting away all filthiness–The verb here is the ordinary word for taking off clothes (Act_7:58). But it is often used (as here) in a figurative sense; for example, Rom_13:12 (putting off works of darkness); Col_3:8 (wrath, anger, etc.); 1Pe_2:1 (all evil).
The term “filthiness” in an ethical sense means “moral uncleanness,” “vulgarity,” and, in some writers, “avarice or greediness.” The more general sense is probably correct here complementing “wickedness.” The force of “all” in such cases is “each instance of ” or “every trace of,” or perhaps “every kind of.” In intent, at least, complete resignation to the will of God is essential. That will dictates a purpose to erase sin from our lives as rapidly and in every way possible with God’s help. We must not make provision to fulfill the lust of the flesh (Rom_13:14). Our sins should be those of honest mistake and weakness of the flesh. Sincere repentance envisions nothing else in our lives but to put away all evil. In this way we will perfect sanctification (2Co_7:1). Without this we shall not see God (Heb_12:14).
overflowing of wickedness (margin, malice),–“Wickedness” or “vice” is the usual meaning of the term here, though in some contexts the meaning “ill will” or “evil feeling” (malice) is to be seen, especially when it describes an attitude toward other people (1Pe_2:1; Tit_3:3; Eph_4:31). Here this meaning is not a natural antithesis of meekness as is demanded by the context. The word for “overflowing” means “surplus” (King James, “superfluity”). It implies (as Ropes suggests) that such evil is not a normal part of character, but an excess.
receive with meekness–The verb means “to accept” or even “to approve of.” See 1Co_2:14 (“receive the things of the Spirit”); 2Co_8:17; 2Th_2:10 (“receive the love of the truth”). For the idea of receiving teaching, see Luk_8:13; Act_8:14; Act_11:1; Act_17:11; 1Th_1:6; 1Th_2:13. Many people are not teachable. The kind of preaching many want to hear is that which confirms their already fixed ideas. Some even resent new insights to old truths. Notice James’ implication that even some teachers have too implacable ideas or notions (Jas_3:17).
“Meekness” is seen in the Old Testament as the hallmark of the future reign of the Messiah: Psa_25:9 (“the meek will he teach his way”); 34:2; 37:11; 76:9; 147:6; 149:4. The word as an ethical term is concerned with anger; it means “absence from resentment,” “resignation in suffering.” Here it is opposite to “wrath” and means receiving the word in a yielding and receptive attitude. The word is a key New Testament word. Jesus applied it to Himself (Mat_11:29). See Mat_5:4; Col_3:12; Eph_4:2; 2Co_10:1; Gal_5:23; 2Th_3:5.
the implanted word–Notice translations on this interesting word: Moffatt, “the word which roots itself inwardly.” Goodspeed, “the word planted in your heart.” NEB and Phillips, “the message God has sown in your hearts.” The word can mean something which is inborn or native to one (the margin “inborn”) or something which by absorption becomes deeply rooted and planted in one’s being. The word seems to be used here by anticipation (prolepsis): it must be actually received before it can become implanted. Thus the language means “Receive with meekness the word, which, when implanted, can save your soul.” There does not seem to be any teaching from the Bible that the word of God is inborn or innate in us, unless one thinks that there are some marks of divine truth in the human conscience and that this might be thought of. The idea of the truth becoming infused and engrafted in our hearts and minds seems to be the correct idea. The word may also be taken as being descriptive or qualitative, meaning the word “whose essence or tendency is to root itself in our hearts” (Mat_13:21).
able to save your souls.–God’s word is powerful to save all, saint and sinner (Cf. Rom_1:16; Joh_5:24; Luk_1:37; 2Ti_2:9). Since these words are addressed to those already born again as God’s children, the salvation referred to must be to the future, the culmination of that deliverance already achieved in Christ (2Pe_1:5). The fact that the word of God can become implanted in the heart (as Ropes suggests) “does not exclude that it should also exist for man’s use in written or traditional form, whether in the law of Moses or in the precepts of Jesus.” The attitude of many modern theologians toward the word is queer. The doctrine of total depravity from Calvinism caused many preachers to doubt that the message of the gospel either read from the Scriptures or preached could- convert and thus save a soul, without some direct influence of the Holy Spirit apart from the word. Since the rise of modern critical study of the Bible, many scholars and preachers (though recognizing the general authority of the Bible when used subjectively) are distrustful of considering the Scriptures as containing “public” or “propositional” truth. But the concept of Scripture itself implies propositional truth. Barth solves the problem of the word by defining it as simply “revelation” and that in turn as what takes place in the human heart when it perceives or grasps the truth. Hence the word is truth perceived by the individual. But the New Testament concept is that of the word as Scripture, “the Sound Doctrine,” the gospel of Christ. It is able to save. Let us not speak of it as “a dead letter” or “the mere word.”
your souls.–Some would call the use of “soul” here a Hebraism, standing for the whole person, as if he were saying “is able to save you” (Cf. Mat_11:29; Mat_26:28; 3Jn_1:2; Rev_18:14). It is possible, however, as Knowling says, that James is using the word in a more theological sense of the soul as the seat and center of life which transcends earthly existence: “a thought of salvation with eternal issues. Cf. our Lord’s words in Mat_10:18; Mat_16:26.”
As James has insisted that we must continue to be good hearers if the word is to save us, so now he also insists that we must be obedient to that word. The word must work effectively in us.
B. Being Doers of the Word as Well as Hearers.
Jas_1:22-25
Jas_1:22 But be ye doers of the word, and not hearers only, deluding your own selves.
22 be ye doers–This is a characteristic word in James (Cf. Jas_1:22-23; Jas_1:25; Jas_4:11). In Jas_4:11 it means one who “keeps” or “observes” the law as opposed to one who “judges” the law. Elsewhere in the N.T. the word for “doer” occurs in the Classical sense of a “poet” (Act_17:28) and in Rom_2:13 (as here) with the meaning opposed to “mere hearers.” James does not mean that his readers are non-Christians who have heretofore been content merely to hear the gospel. Rather he is writing to Christians and stressing their conduct and practice as such. Some of them are content merely to have become Christians and have not gone on to perfection. The verb which usually means “become” may have the meaning in the present imperative of “go on being or becoming” or “show yourself more and more.” For example, Mat_10:16 (“be ye [act] or go on being prudent”); cf. also Mat_24:44; 1Co_14:20; 1Co_15:28; Eph_5:1 (so Mayor). The admonition is followed up by James with illustration and explicit examples of what he means. See the references to self-control, good works, and morality at the end of the chapter. Jesus also abhorred the hypocrisy of those who “say and do not” (Mat_23:3; cf. Mat_7:21; cf. Mat_7:24-27; Luk_8:21; Joh_8:31; Joh_13:17).
hearers only,–James is not thinking of the reading of the law of Moses in the synagogues, though the complaint was registered that many did only hear the law. He is thinking of Christians who fall short in ways to be mentioned in the book. He thinks of those who hear, read, or study “the perfect law of liberty” (verse 25) but do nothing about it. Lenski is right. The ethics James emphasizes are those of the gospel, not the law of Moses, though the two are related.
deceiving your own selves.–The ones who hear only and do not practice righteousness deceive themselves by making a false estimate of their standing before God. They may “enjoy” hearing the word preached, or they may read and think that they are serving the Lord; but in the void of their neglect of that word, their religion is vain.
Jas_1:23-24 For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror: 24 for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was.
23 If any one . . . he is like–James’ illustration presents in parable form the uselessness of being a mere listener to the word of God. The word is a kind of mirror in which we see our true selves and how far short we are from being and doing as we should. If looking into such a mirror does not lead to efforts to correct and improve ourselves, then we are like the man who looks into a common mirror and does not profit from it.
unto a man beholding his natural face–The verb often means to “look with contemplation or reflection” (“consider the lilies,” Luk_12:27; compare also 12:37; Act_7:31 f; Act_11:6). The idea is not so much that he takes only a fleeting glance (as some commentators think) but that he looks and goes away and does not remember. The contrast is in the verb “continuing” in verse 25. “His natural face” is literally “the face of his birth” (see on 3:6, “wheel of nature”), that is, the face or appearance which is his as a result of his physical birth. The corresponding image which we see in the mirror of God’s word is our spiritual image or condition.
in a mirror:–The ancients did not have mirrors made of glass and quicksilver, but theirs were of polished metal, such as alloys of tin or copper or of silver or gold. Soldiers will remember the GI polished metal mirrors. These are adequate for one to see himself.
24 for he beholdeth himself,–The illustration implies that the mirror revealed something that needed correcting. One goes to a mirror to see how he looks–if his hair needs combing or cutting, if his face needs washing, etc. When one sees himself, he sees his good and bad points.
and goeth away, and straightway forgetteth–James used the perfect tense of the present result of a past action: There the man is; he has gone away (and is no longer looking in the mirror); and he immediately forgot what he saw. This means that he was a mere “looker” and not a “doer,” since he does nothing about what he saw wrong. His looking has been no blessing or profit because it was not followed up by action to correct his appearance.
what manner of man he was.–That is, whether he was pleasing to himself or needed improving; James does not draw the full comparison. But he is thinking of the ethical condition of man in comparison to the demands laid out in the word of God. From our point of view one might think of the image of Jesus, which we are to imitate and into which we are to grow. This gives concreteness to the kind of character God wants us to be. Consider the Sermon on the Mount. and look especially at the moral and ethical parts of the epistles in the New Testament. Here we get the picture of ourselves as God wants us to be. When we look, we see ourselves in relation to the will of God; and, as implied, we will see our defects or shortcomings, as well as our duty. Whether it does us good depends on whether we are like the man in James’ parable.
Jas_1:25 But he that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing.
25 But he that looketh–Some people may profit from looking into the mirror, and some may profit from looking into the mirror of God’s word. But only certain ones will–those described in this verse. The verb “looketh” means to “bend over to look” and its usage indicates the meaning of “examine thoroughly or minutely.” So angels who wonder about man’s salvation “desire to look into these things” (1Pe_1:12; see also Joh_20:5; Joh_20:11). The look at God’s word must be more than a glance, if we see ourselves as God would see us.
into the perfect law,–This must be interpreted in the context as the same as the “word of truth” (verse 18), the “implanted word” (verse 21), and simply “the word” in verse 22, and possibly “the faith” (objective) of 2:1. James calls this “a law,” and by all of this he must mean the body of truth or the word (message) which constitutes the foundation of the religion of Jesus Christ. This word was contained in the preaching of the apostles of Jesus and then was committed to written form to constitute what we know as the Christian Scriptures or the New Testament. In what sense this is to be considered a “law” is to be studied below. That he uses it to summarize or call attention to the teaching of the gospel is quite evident.
Why does James speak of this law or word as “perfect”? The gospel is the “perfect” law because it is the later and more perfect revelation than the Law of Moses–a higher and more enlightening revelation of God’s will than the former law. In fact, the Christian point of view is that it is the final and complete revelation of God’s will (Cf. Jud_1:3). The Christian expects no “latter-day revelation.” So Mayor says, “The law of liberty is called perfect as the heavenly Tabernacle in Heb. ix. 11, because it carries out, completes, realizes the object and meaning of the Mosaic law which it replaces (Matt. v. 17).” Whatever may be the meaning of the term “law” in 4:11 (see on that verse), James nowhere contains a contrast of the word of truth with the Law of Moses in terms of Peter (Act_15:10) and Paul (in Galatians, e.g., 5:4; 4:9; Rom_7:2; Eph_2:14; Col_2:14). But there is nothing in James contradictory to this point of view, and James’ view points in their direction, especially in our present passage and in Jas_2:12. The New Testament writers see the gospel as the fulfillment and logical outcome of the Old Testament (Act_24:14 ff; Rom_13:8-10), especially in respect to the law’s purpose and moral demands. The gospel achieves what the law tried but could not do (Rom_8:3; Gal_3:11; Heb_7:19). But the gospel also is qualitatively better than the law. It reveals things previously not even imagined (2Co_2:9-12; 1Pe_1:10 ff). As the church is the better and more perfect tabernacle (Heb_9:11), so the word of truth, as the law which is brought in through the changing of the Law of Moses (Heb_7:12), is “the perfect law.”
the law of liberty,–If James calls the word of truth a “law,” in what sense is this true? Paul once said that Christians are not under law but under grace (Rom_6:14; see also Joh_1:17). Paul does not mean that we are not under the law ( of Moses), but he means that the gospel is not a system of law, but of grace. If this is so, how then does James here (and indeed Paul himself in other places) refer to the gospel as a law (Gal_6:2, “law of Christ”; Rom_3:27, “law of faith”; 8:2, “law of the Spirit”)?The answer is to be found in the meaning of the qualifying phrases used with the term, just as here in James it is to be found in the meaning of the term “law of liberty.”
The expression “law of faith” in Paul seems to mean a law which demands faith rather than works as the basis of merit; the “law of the Spirit” is the “law” which demands that the individual submit himself to the leadings of the Holy Spirit given by Christ and dwelling within him (Rom_8:2). The “law of Christ” in Gal_6:2 seems to mean Christ’s “new commandment” (Joh_13:34), the “law of love” (which is, of course, the same as James’ “royal law” in 2:8); this is the “old command which ye had from the beginning” which is yet new (1Jn_2:7 ff). The term “law of liberty” (which is actually a paradox, for law in its nature is restraint or limitation rather than freedom) means “freedom” or “liberty” in Christ as a principle of life.
One understands the gospel of Christ only when he understands this paradox. Failure to understand it leads either to legalism or to antinomianism (unrestrained excess). Paul in Gal_5:1 declares that Christ has set us free; however, we must not consider this as license (Gal_5:13). Then, as an illustration, Paul says that as set free from the law we are free from the law to “love our neighbor as ourselves.” But if this were considered license, the church would destroy itself through hate (verse 15). So Christians are to put themselves under a law of love to become slaves (this is the literal meaning of “serve” in the passage) to one another (5:13). This is as if a slave freed legally by his master wanted to continue as a slave (of his own choice or liberty) because of the great love which he had for his master.
The story is told of the great American pioneer preacher of Missouri, T. M. Allen, that, when he set his slaves free and told them to go, they chose to stay and serve him voluntarily because of the affection with which they held him.
His will continued to be a law for them, but a “law of liberty.” The word of Christ is a law in the sense that it is a revelation of Christ’s will or desire for us; it is his commandment. But the keeping of this law or commandment is not the merit or basis of our justification as under the law of Moses (if it were, when we broke it, we would be condemned without hope of pardon as under the law, Gal_3:10; Jas_2:10). Rather this obedience is the “obedience of faith,” rendered freely out of gratitude or love to God and Christ for their grace (Rom_16:26). Thus as to the “word of truth” as a system of salvation, “we are not under law”; but, when the word is considered a test of faith and love to Him, “we are under law to Christ (1Co_9:21). This paradoxical way of speaking is the very essence of Christianity. If one sees the “duties” of the teaching of Christ or His apostles as a check list of obligations which he obeys and thus earns his salvation as a matter of “obedience,” he is a legalist without real understanding of the gospel of Christ. But if one thinks that, being freed from law, he can follow his own inclinations in the teaching and practice of the truth, he is considered a reprobate and a heretic (Tit_1:15-16; Tit_3:10, etc.).
James himself shows that the “law of liberty” does not mean that the Christian is free from regulation. If he shows partiality and is without pity for the poor, he sins (Jas_2:9) and will be judged without mercy (Jas_2:13). If he errs as a teacher, he will receive heavier judgment (Jas_3:1). If he is worldly, he becomes God’s enemy (Jas_4:4) and a sinner (Jas_4:8). If he swears, he falls under judgment (Jas_5:13). Or if he errs from the truth, he may die (the second death) (5:20).
Paul once used these words: “I have been crucified with Christ; and it is no longer I that live, but Christ that liveth in me” (Gal_2:20). This has the following sense. My guilt was involved in crucifying Christ. He died that I might not have to die; hence, I live because of His death. So I should consider that it is not really I who live, but rather I should let “Christ who loved me and gave himself for me” live in me. I live as though it were He living instead of me. Thus His every wish for me becomes the “law” to me. The obedience of the Christian to the will of Christ is out of a free disposition, a choice to lay all upon the altar; it is not a compulsion to law. If we are lost as Christians, it will be because we lack the kind of faith to be justified in this manner, as James will show in Jas_2:14-26.
What a wonderful system Jesus gave to us by his death! “The love of God hath been shed abroad in our hearts through the Holy Spirit which was given to us. For while we were yet weak, in due season Christ died for the ungodly” (Rom_5:5 f). If we would serve God from such motivation, what a difference there would be in our worship and service. Who could consider any “duty” placed upon him by such a Savior a burden? Who would have the effrontery to inject his will or “think-so” into his service against the will of such a Lord? The hearer who responds by doing, after looking into the “law of liberty,” will be blessed.
and so continueth,–The Greek has double participles used as substantives (“the one looking” and “the one continuing to [look]) .” The King James “continueth therein,” that is, in the law, is somewhat misleading. The one who looks into and continues to look into the word (while at the same time he does not forget to do) is the one who is blessed. The perfecting of character (and thus our salvation) depends upon both continual contemplation of the word and translating it into fruit in our lives.
The verb used by James for “continueth” is used by Paul in Php_1:25 of his continuing to live in the midst of the churches. But it is John who gave the word its distinctive meaning in the New Testament, as he used it to emphasize the continuing to live by the word (Joh_8:31; 2Jn_1:9). And see 1Ti_2:15; 2Ti_3:14. James’ point is not far different, for he implies that action must follow the continuing to look.
being not a hearer that forgetteth, but a doer that worketh,–The two phrases are grammatically alike; both have nouns depending upon a possessive (genitive) which is descriptive or adjectival: “a hearer of forgetfulness” and a “doer of work.” They mean “not a forgetful hearer” but an “active worker.” Consider the parallels as “servant of unrighteousness” for “unrighteous servant” (Luk_16:8) and “judges of evil thoughts” for “evil-thinking judges” in Jas_2:4.
shall be blessed in his doing.–The blessing is the approbation and reward of God for a “well-done.” Compare the words of Jesus in Joh_13:17, “If ye know these things, blessed will you be if you do them.” In Jesus’ parable of the wise and unwise builders (Mat_7:24 ff) the blessing is that of having the house to stand. The blessing is in the doing; it is realized in the continuous application to duty in a free spirit.
C. The Application: Pure and Vain Religion.
Jas_1:26-27
Jas_1:26 If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man’s religion is vain.
James now selects three things which illustrate how a man may be a hearer of the word–how he may, in fact, be very attendant upon the “services” of the church–and still be a “forgetful hearer” whose religion is vain. The three are control of the tongue, benevolence, and purity of life.
26 If any man thinketh himself to be religious,–The verb means to “fancy or suppose.” “Seems to be” can be misleading. James is speaking of the man who deceives himself, not an insincere person.
A man may suppose himself to be devout or pious while not heeding what he has heard about self-control of the tongue (1Co_3:18). Another possible meaning is “has a reputation as” (Cf. Gal_2:2; Gal_2:6; Mar_10:42). But the use of the word “deception” seems to favor the other meaning. “Religious” is the translation of the only use of this adjective in Biblical Greek. However the noun is used in these verses and in Act_26:5 (“the Jews’ religion”) and in Col_2:18 (“worshipping of angels”). The root word carries the idea of “external rite” or “service.” Many people “go to services,” and this is a scriptural idea as here. Formal worship is “service” or devotion to God. Though a similar verb is used in the Jewish book of Ecclesiastes in the sense of superstition and worship of false gods, the use -of verse 29 (“pure and undefiled” religion) forbids that meaning here. The meaning is that one may be a worshipper of God in vain. The warning is in line with the Old Testament prophets who emphasized that the service of God in sacrifices and Sabbath keeping or tithing is of no value if one disregards the duty of justice and mercy and faith. A church or a member of the church can have a name that he lives and be dead (Rev_3:1) or think himself rich when he is poor (3:17).
bridleth not his tongue–The thought is a revival of the idea “swift to hear, slow to speak” in verse 19, and it is, of course, expounded more at length in Chapter 3 where the cognate noun for “bridle” is also used for illustrating control of the tongue. The idea is to restrain, control, and guide the tongue or speech in the proper direction. This is a prime consideration of Bible teaching in both Old and New Testaments: Psa_39:1; Job_2:10; Mat_12:34-37; Mat_15:19; Eph_4:25-29.
but deceives his heart–The implied completion of the condition is “If one thinks himself religious . . . while he isn’t (as seen in his lack of self-control), then his religion is vain.” See on verse 22, “deluding your own selves.”
this man’s religion is vain.–It is useless for one to worship God who so obviously omits such a vital part of what the true religion given by God is. Jesus taught that we should leave our gift at the altar and be reconciled to our brother before our worship is acceptable (Mat_5:23). “Vain” means “useless,” “empty,” or “fruitless.” So faith may be useless (1Co_15:17; cf. also Tit_3:9; 1Co_3:20; Mat_15:8; and 1Pe_1:18).
Jas_1:27 Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world.
27 Pure religion and undefiled–“Pure religion” is the antithesis of the vain or empty religion just mentioned. We might expect “useful” as the antithesis, but James varies the parallel. “Pure” means “what is free from stain or sin” (as in “pure in heart,” Mat_5:8, and “clean conscience,” 1Ti_3:9). If one holds the faith in partiality, he sins (Jas_2:9). So if one is indifferent to the suffering and is immoral in life, he sins. Only “pure” religion is useful. There seems to be no difference in “pure” and “undefiled.” Acceptable worship is that which combines religious service and a holy life with active participation in good deeds (see on Jas_3:17).
before our God and father–The standard of judgment of what is acceptable is God’s, not ours. His is the only absolute standard of acceptability; we must do what is “good and acceptable in the sight of God” (1Ti_2:3). See Rom_2:13; Job_9:2; 1Co_3:19; Gal_3:11; 2Th_1:6; 1Pe_2:4; 2Pe_3:8. To set our own standard is “will worship” (Col_2:18). The Greek has no pronoun “our”; however, the translation of the definite article in such a place as this as possessive is correct. The father” seems to be added (so Huther) to emphasize that the God we worship is the Father. This emphasizes the aspect of his nature as love. If we worship God, who is father and who loves His creatures, while we ourselves are heartless and merciless, we should be able ourselves to see that there is something incongruous in our worship, James defines the contents of pure religion in the following infinitives, in both a positive and negative way. Of course this is not an exhaustive definition. James is merely illustrating. Later in the epistle James mentions other things which are a part of or a defect in our service to God.
to visit the fatherless and widows in their affliction,–“To visit” literally means “to look in on” or “go to see.” But religiously the word had a long history in the sense of “supplying the needs of” or “caring for” (as in Jer_23:2; Zec_11:16; Mat_25:36; Mat_25:43). The meaning is especially fixed here by the term “affliction” or “distress,” that is, their being destitute and hence lacking in the necessities of life. In the Old Testament the word is used of God’s visiting His people by delivering them and supplying their needs and wishes (Gen_21:1; Exo_3:16; Exo_4:31). Though the verb is cognate with the verb “to oversee” in the New Testament, this is not the meaning here (as has just been demonstrated by an examination of the context), and the verb does not mean here “to take them under the oversight of the church,” that is, for the church itself to provide institutional care for the widows and orphans. But this does not preclude that elders are to take the lead in visiting and seeing that the wants of the needy are supplied. So Polycarp, an early Christian, wrote that elders “are to be tender-hearted, merciful to all, converting the erring, visiting all who are sick; not neglecting the widow or orphan or needy, and providing always what is good in the sight of God.” (Philippians Chapter 6)
“The fatherless” is literally “orphans,” that is, those “deprived (of their parents).” This may occur either through death or abandonment. A “widow” is one who has been deprived of a husband in either of the above ways. (The word is derived from charomai, “I need.”) The abandonment of a child (exposure) was one of the common dark crimes of the ancient pagan world and resulted in many orphans. There is abundant evidence that neither word necessitates loss by death only. It is heartless to think of a child whose parents are dead as an orphan, but one abandoned as not. The Greek will allow the wider usage, but some modern interpreters will not. The duty mentioned here is highlighted in the ministry of the early church. In Acts 6 daily ministrations to widows is put under the Seven; 1Ti_5:3 enjoins the support of widows who do not have relatives to support them. Old Testament references are numerous: Deu_26:19; Exo_22:22; Job_31:16 f.
The New Testament puts no limitation upon which widows or orphans are to be helped. Paul’s rule is “Do good to all men, especially to those of the household of faith” (Gal_6:10). One would assume that James’ rule would work in the same way. “Especially” here refers to two different groups, as it ordinarily does. See 2Ti_4:13, where “books” and “parchments” mean two different things. In “He is the savior of all men, especially of them that believe,” Paul means that He is the savior of two groups, one potentially and the other actually.
Among churches of Christ there has been much discussion as to the significance of this passage in the light of our concept of congregational government. Some claim the passage is purely individual, not authorizing or permitting any collective or congregational activity at all. Even if that were true, that would not eliminate such collective action in passages like Acts 6 and I Timothy not the church be burdened; that it may relieve them that are widows indeed”). Others claim that there is a pattern laid down in the New Testament as to how such benevolence to widows and orphans that are dependent upon the church is to be shown. It has actually been asserted that there were “local church homes” established in the New Testament churches for such care. Proof is given as the case of widows in the Jerusalem church (Acts 6) and those the church was obliged to relieve (1Ti_5:16). But surely there is no such information given or implied in these passages. In either case what is to keep one from supposing that the food or support was supplied to the widows who maintained their own homes? That the church had direct responsibility in such cases is clear. How it was discharged is not spelled Such a matter is one of expediency so long as it does not violate the teaching of the New Testament.
Whether a local church sets up a local home to care for its orphans (with help in case others desire fellowship), whether one church provides the service which may be utilized by others, or whether a private home is set up by individuals holding the work in trust and administering it as representatives or messengers of the churches (as is done in principle in 2Co_8:19-20; 2Co_8:23) would seem to be left to our discretion. If a local church may contribute to a private home (as in 1Ti_5:16), why can it not contribute to the same kind of home set up by either individuals or a church in lieu of the home which no longer exists? Let no one be fooled by false issues of “institutionalism.” The real issue in the “how” of benevolent work is the making of l aws where God has not made them.
The point is raised as to whether the action of the verbs “to visit” and “to keep unspotted from the world” is not individual, since both verbs have as their subject “one” in “oneself.” It is true that the subject implied for the infinitives is individual. But this proves nothing about the “how.” The fact that the responsibility is individual does not mean it may not be collectively discharged. In the Jerusalem church the individual Christians kept themselves unspotted from the world and also individually (“all sold their possessions”) gave to the church (“laid it at the apostles’ feet”). The result of such individual discharge of responsibilities was that through the church (Acts 6) they discharged their responsibilities. Both actions carried individual responsibilities, but one was discharged singly and the other collectively.
keep oneself unspotted from the world.–Cf. the use of “unspotted” in 1Ti_6:14 (“keep the commandment without spot”) and see 1Pe_1:19 and 2Pe_3:14. The idea is that one should guard himself from the world of evil or corruption so that he is not defiled by it. See in greater detail the comment on Jas_4:1-10. The “world” here is the realm of Satan, the world of evil men who are in the kingdom of evil (1Jn_2:15). “Friendship with the world is enmity with God” (Jas_4:4). One must not defile himself with the sinful pleasures of the world if his worship is to be acceptable.

James 1
Verse 1
THE GENERAL LETTER OF JAMES
Oesterley thought that “For the most part this epistle is a collection of independent sayings”;[1] but the viewpoint advocated here is that every portion of it fit beautifully and appropriately into the one theme of “Perfection” which ties every word of it into a cohesive whole. This theme was stated at the outset (Jas_1:4), thus: “That ye may be perfect and entire, lacking in nothing.” In this chapter, the following requirements for those who would be perfect are advocated: (1) be joyful in trials (Jas_1:2-4); (2) in ignorance and uncertainties, let the Christian pray in faith without doubting (Jas_1:5-8); (3) in economic disparities, the rich and the poor alike are to rejoice at their new status in Christ (Jas_1:9-11); (4) God is not to be blamed for temptations, but the source of temptation must be recognized as lying within Christians themselves; (5) anger and wrath are to be suppressed (Jas_1:19-20); and (6) it is not hearing God’s word but the hearing and doing of it that lead to perfection (Jas_1:21-27).
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are of the Dispersion, greeting. (Jas_1:1)
The manner in which James here bracketed the names of God and of the Lord Jesus Christ carries the affirmation of the deity of our Lord Jesus Christ. Our Lord taught that “no man can serve two masters” (Mat_6:24); and, in James’ affirmation here, he did not mean that he had two masters, but that the two are one. The very use of the title “Lord” in the New Testament denotes this, the same being the “title given to the early Roman emperors to denote their deity.”[2]
Servant of God … Paul, Timothy, Peter, Jude, and Epaphras were all so designated, the New Testament word for each being [@doulos], meaning “one born into slavery”; thus every such usage of it indicates that such a servant was a “born again” Christian. The Old Testament Hebrew word for “servant” ([~ebed]) was the title by which "the greatest ones of the Old Testament were known."[3] Moses, Caleb, Joshua, Abraham, Isaac, Jacob, Job, Amos, Isaiah, Jeremiah and Zechariah were all called "servants of God." However, it is wrong to make this fact the basis of identifying James with the Old Testament prophets. Paul also repeatedly referred to himself as the [Greek: doulos] of God and of Jesus (Rom_1:1); and both Paul and James belong to the New Testament, not to the Old Testament. To the twelve tribes which are of the Dispersion ... This is an unfortunate rendition because of the capitalization of "Dispersion," making it a technical term for the Jewish people. This epistle is not written to the Jews, in the sense of racial Jews. The address of those to receive this letter as "brethren" in the very next verse proves this. "The twelve tribes" is here a reference to the spiritual Israel of God, that is, the Christians of all ages. In this very first verse, James followed the same pattern that occurs repeatedly throughout the letter, in which the words of Jesus Christ dominate every line of it. It was Christ who promised the apostles that they would "sit upon twelve thrones, judging the twelve tribes of Israel" (Mat_19:28); and James here used exactly the same terminology to describe the church of Jesus Christ. Wessel declared that "This is a symbolical designation of the Christian church."[4] Harper agreed that "The words here include the whole of spiritual Israel, all Christians everywhere."[5] Barnes likewise noted that "The phrase,the twelve tribes’ became a sort of technical expression to denote the people of God, the church.”[6] This epistle, therefore, should be understood as inspired instructions to Christians, and the efforts of some to write it off as a mere appeal to racial Jews should be resolutely resisted. Paul frequently used “Israel” as a designation of the Christian community, the true children of Abraham; and James did exactly the same thing here. Morgan said that “There are more references to the Sermon on the Mount in James than in all the other New Testament letters put together.”[7] It is not surprising, therefore, that in this very first verse James employed the terminology used by our Lord.
[1] W. E. Oesterley, The Expositor’s Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 408.
[2] Ibid., p. 419.
[3] A. F. Harper, Beacon Bible Commentary, Vol. X (Kansas City, Missouri: Beacon Hill Press, 1967), p. 193.
[4] William Barclay, The Letters of James and Peter (Philadelphia: The Westminster Press, 1976), p. 35.
[5] Walter W. Wessel, The Wycliffe New Testament Commentary (Chicago: Moody Press, 1971), p. 945.
[6] Albert Barnes, Notes on the New Testament, James (Grand Rapids, Michigan: Baker Book House, 1953), p. 17.
[7] G. Campbell Morgan, The Unfolding Message of the Bible (Old Tappan, New Jersey: The Fleming H. Revell Company, 1941), p. 382.

Verse 2
Count it all joy, my brethren, when ye fall into manifold temptations;
Count it all joy … Did not Christ say, “Blessed are ye when men shall persecute you … rejoice and be exceeding glad”? (Mat_5:11-12). This is exactly the thought of James here.
Manifold temptations … Although the same word is used in Jas_1:12, below, it is the inner propensity toward evil that is meant there, outward trials and hardships being the thing in focus here. Wessel stated that “The word @pietrasmos has two meanings: external adversities here, and inner impulse to evil in Jas_1:12-14[8]
James could not have meant here that Christians are “to pretend that they get joy out of things which are disagreeable, for that would be an act of insincerity.”[9] “The true view of temptation or trial is that it is an opportunity to gain new strength through overcoming.”[10]
My brethren … This expression occurs “sixteen times” [11] in the book of James, absolutely demanding that the letter be accepted as Christian. When James wrote, secular Israel had long ago hardened into unyielding opposition to Christianity; and there is no way to suppose that the racial Jews of the Dispersion are meant by this repeated appeal to “my brethren.” If James had been directed to the Diaspora, it most certainly would have included a section hailing Jesus Christ as the Messiah; but the addressees of this epistle were already Christians.
[8] Walter W. Wessell, op. cit., p. 946.
[9] E. M. Zerr, Bible Commentary, James (Marion, Indiana: The Cogdill Foundation, 1954), p. 241.
[10] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 571.
[11] Walter W. Wessell, op. cit., p. 945.

Verse 3
… knowing that the proving of your faith worketh patience.
This and the following verse (Jas_1:4) give the theme of the whole letter, which may be variously expressed as “The Testing of Faith,” or “Christian Perfection.”
The proving of your faith … This would be better translated if rendered “the testing” of your faith.[12] Abraham, the father of the faithful was tested (Gen_22:1); and it is a foregone certainty that none of the spiritual children of Abraham may expect otherwise than that their faith also will be tested. The testing begins with the Lord’s commandment for believers to be baptized (Mar_16:15-16), and some never even pass that test. However, the testing never ends at the baptistery. Throughout life with its trials and hardships the testing goes on and on.
Worketh patience … James continues to reflect perfectly the words of Jesus Christ who said, “In your patience ye shall possess your souls” (Luk_21:19), the same also being true of the writings of Paul. Barnes said, “This is one of the passages that show that James was acquainted with the writings of Paul (Rom_5:3).”[13] The meaning of “patience” here is that of courageous endurance, and not merely docile submission.
[12] R. C. H. Lenski, Interpretations of the Epistle to the Hebrews and the Epistle to James (Minneapolis: Augsburg Press, 1954), p. 525.
[13] Albert Barnes, op. cit., p. 17.

Verse 4
And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing.
That ye may be perfect … It is a gross error to read “perfect” as used in the New Testament as if it meant “maturity.” This is exactly the word that Jesus Christ our Lord used of the heavenly Father himself (Mat_5:48), where Christ commanded, “Be ye therefore perfect as your heavenly Father is perfect.” Nothing short of absolute perfection shall ever inherit eternal life; and, while it is freely admitted that no man may achieve such perfection, it is nevertheless available to all men who will receive the gospel, be baptized into Christ, and thus become partakers of the heavenly perfection of the Saviour himself. See the dissertation on “The Perfection of Christians” in my Commentary on Galatians, Ephesians, Philippians, and Colossians, pp. 120-124. This is the theme of the whole epistle of James, all of its various instructions fitting into the category of what is required for perfection. Implicit in the admonitions of this epistle is that Christians must do their very best to achieve whatever degree of perfection is possible, whatever is lacking to be made up by Christ himself (and there will always be something lacking in every Christian). Dummelow and many others insist upon reading “perfect and entire” as “full grown and complete”;[14] but it would be impossible to speak of God as “full grown”! The meaning here is “perfection,” which is exactly what the text says. It is believed that the reason why so many are unwilling to accept this obvious meaning lies in their failure to understand how the total perfection of Christ becomes the inheritance of all who are truly “in Christ.” See Col_1:28. It is certain that James understood this; and his entire letter is directed to the admonition that the Christian should not presume that Christ’s perfection would be bestowed upon Christians who trusted a subjective trust/faith alone to procure such a status, or who might fail in any manner of doing everything within their power to honor “the perfection in Christ” through their constant imitation of it. The testing of the Christian’s faith by various external trials, as in this verse and the preceding verse, carries the inherent message that the Christian must pass such tests. If in his sincerely trying to do so, the Christian should nevertheless fail, Christ in that extremity will surely provide what is lacking.
ENDNOTE:
[14] J. R. Dummelow, One Volume Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1034.

Verse 5
But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him.
Oesterley said, “There is no thought connection between this verse and the preceding”;[15] but such a comment is due to a failure to discern the theme of the epistle, which is “Perfection,” one of the most common impediments to perfection being ignorance. It is the word of God only which is able to make one “wise unto salvation”; and, without doubt, James’ reference to persons “lacking wisdom” meant a lack of knowledge of divine truth. There is no hint whatever in this passage that one may pray for wisdom in mathematics or physics and that God will “give” wisdom in such categories as those. Furthermore, there is no promise here to the effect that God will supernaturally endow the man praying for wisdom even with the knowledge of the word of God. As was the case with Timothy, all Christians are commanded to “Study to show thyself approved unto God, etc.” (2Ti_2:15). What is promised here is that for the true seeker of divine truth as it regards human salvation, if he shall indeed seek it in that word which liveth and abideth forever, God will surely give him liberally of all that is necessary for him to know. As Lenski said it:
God has his means for giving additional wisdom. This is his word. Wisdom does not come down out of the sky. God’s Spirit instructs, enlightens, makes wise by means of the word. This angle of the matter James takes up again in Jas_1:21.[16]
Barclay also discerned that the wisdom promised here is not wisdom of any secular subject, but “the supreme and divine quality of the soul whereby man knows and practices righteousness.”[17]
Before leaving this verse, it is appropriate again to notice that James’ teaching regards with utmost fidelity that of the Christ himself, who said, “How much more shall your Father who is in heaven give good things to them that ask him?” (Mat_7:11).
[15] W. E. Oesterley, op. cit., p. 422.
[16] R. C. H. Lenski, op. cit., p. 529.
[17] William Barclay, op. cit., p. 45.

Verse 6
But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed.
Again, James gives the teaching of Christ, who said, “Whatsoever ye pray and ask for, believe that ye receive them, and ye shall have them” (Mar_11:24).
Therefore, it is not merely faith in God which James had in view here, but faith in the Lord Jesus Christ. He was writing to Christians who, like himself, were servants of God and of Jesus Christ; and he had already mentioned their common faith a moment earlier in Jas_1:3. Modern exegetes who limit faith in the book of James to the mere belief in God are absolutely wrong. As Lenski said, “The older commentators who understood `in faith’ to mean faith in Jesus Christ’ are correct.”[18]
He that doubteth is like the surge of the sea … Not only does the doubter forfeit all legitimate expectation that his prayers may be answered, but something else appears in this verse, namely, that that one who is a wavering Christian, or unfaithful in the area of his highest responsibility, will also prove to be unstable and undependable in all other areas likewise. Many a man’s forsaking the church has been the forerunner of his deserting his family, embezzling company funds, or plunging into a life of licentiousness.
ENDNOTE:
[18] R. C. H. Lenski, op. cit., p. 530.

Verse 7
For let not that man think that he shall receive anything of the Lord;
A firm and unwavering faith in God and in Christ Jesus underlies every Christian hope, every gospel promise. Waverers must inevitably forfeit their enrollment among the saints in light.
The Lord … Many current commentators make the mistake of applying these words to the Father. As noted in the introduction, however, it is the Lord Jesus Christ who is meant. Lenski has this comment:
After James used “Lord” with reference to Christ in Jas_1:1, and repeatedly in other chapters, we see no reason
for making “Lord” mean “God” here … In Jas_5:4, James used “Lord” for “God,” but in a combination “Lord Sabaoth.” Elsewhere, he writes “God” when he refers to “God.”[19]
ENDNOTE:
[19] R. C. H. Lenski, op. cit., p. 532.

Verse 8
… a doubleminded man, unstable in all his ways.
Two things of very great importance are evidenced by this short verse. In the first place, as Dummelow suggested, “It refers to the teaching of Christ in Mat_6:24”;[20] thus being in perfect consonance with practically everything else in the book of James.
Secondly, “doubleminded” is a word evidently coined by the author of this epistle, because it is found in no other work prior to this.[21] Significantly, Clement of Rome (95 A.D.) quoted from this passage in his First Letter to the Corinthians, thus: “Wretched are they who are of a double mind, and of a doubting heart.”[22] As Lenski said, this word caught on, and writers afterward frequently used it. “It is used often after the time of James as if it caught men’s fancy.”[23]
For further comment on the fact of such doublemindedness with regard to sacred things being manifested in other areas of life also, see under Jas_1:6.
[20] J. R. Dummelow, op. cit., p. 1034.
[21] R. C. H. Lenski, op. cit., p. 532.
[22] Clement of Rome, The First Epistle of Clement, The Ante-Nicene Fathers (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1920), Vol. 1, p. 11.
[23] R. C. H. Lenski, op. cit., p. 532.

Verse 9
But let the brother of low degree glory in his high estate:
Brother of low degree … This refers to the poor, the slave, the bottom of the social ladder; and the perfection which may be attained by any such disadvantaged person is achieved in his realization of his exalted status as a Christian. Christianity brings to every man what he needs … the despised poor learn self-respect … the proud rich learn self-abasement.”[24] The perfection in Christ Jesus exalts the brother of low degree and brings a healing humility to the mighty and the proud. The gospel if given free course in the lives of men will lead to perfection. “It elevates the poor under his depression, and humbles the rich in his elevation.”[25]
[24] William Barclay, op. cit., p. 47.
[25] Albert Barnes, op. cit., p. 22.

Verse 10
… and the rich in that he is made low: because as the flower of the grass he shall pass away.
Gibson and others are reluctant to receive the rich man in view here as a Christian brother. “The rich are never elsewhere spoken of as brothers in this epistle.”[26] Nevertheless, the expression “brethren” is used sixteen times in this letter, and all who were mentioned (except in Jas_4:7-10 and in Jas_5:1-6) fall under the blanket inclusion of that endearing address. How could it be supposed that James was addressing rich unbelievers? It seems mandatory then to accept the rich of this passage as rich Christians. What James did here with reference to the rich and the poor is exactly the same thing that Paul did with regard to slaves and masters. Barnes’ comment on this is:
Paul beautifully balances the respective conditions of slaves and freemen, by honoring the former with the appellation of the Lord’s freeman, and imposing on the latter that of Christ’s servants (1Co_7:22).[27]
As the flower of the grass he shall pass away … Christ also used the metaphor of the grass to describe the ephemeral quality of life on earth (Mat_6:20); and there can be little doubt that James had in mind the very words of Jesus in the comparison written here. Whatever riches may be acquired, whatever power may be grasped, whatever glory may come to life, whatever eminence, popularity and fame may shine upon anyone, it is all over in a moment of time. The perfection of the rich is therefore attained through his acceptance of that glory which pertains to the “poor in spirit,” even during that time when, in the eyes of the world, he may still be rich. The sentiment of this passage echoes the words of Jesus (Mat_5:3).
[26] E. C. S. Gibson, The Pulpit Commentary, Vol. 21, James (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 3.
[27] Albert Barnes, op. cit., p. 22.

Verse 11
For the sun ariseth with the scorching wind, and withereth the grass; and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his goings.
This verse is a simple statement of truth regarding all of the rich and mighty of this world. All that is said here of the rich man is likewise true of the poor man; but it is especially the rich and powerful who need this admonition, the same being noted here as further persuasion for the rich brethren to become “poor in spirit.” Some take a different view; but as Carson said:
Some take the “rich” to refer to the unbeliever; but the meaning is unsatisfactory, e.g., “let the rich man if he will glory in his degradation,” the words being ironical.[28]
Before leaving this beautiful simile drawn from natural phenomena, it is appropriate to observe that James particularly appreciated such comparisons, using quite a number of them, as follows: “surge of the sea” (Jas_1:6); “flower of the grass” (Jas_1:10), “rough winds” (Jas_3:4), “much wood … kindled by small fire” (Jas_3:5), “the wheel of nature” (Jas_3:6), “beasts and birds” (Jas_3:7), “the fountain” (Jas_3:11), “a fig tree” (Jas_3:12), “the early and latter rain” (Jas_5:7), etc.
ENDNOTE:
[28] T. Carson, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 572.

Verse 12
Blessed is the man that endureth temptation; for when he hath been approved, he shall receive the crown of life, which the Lord promised to them that love him.
Blessed is the man that endureth temptation … We noted under Jas_1:2, that “temptation” has a double meaning, that of external trials, and inward tendency to evil; but Lenski did not accept such a distinction. He said, “Both linguistically, and in thought, Jas_1:12 is to be associated with Jas_1:2-4.”[29] If, as Lenski thought, external trials are meant here also, then this verse is parallel to Mat_5:10-11. As Barnes said, “The word `temptation’ is in itself a word of so general a character as to cover the whole usage.”[30]
When he hath been approved … “When he has been tested” is included in the meaning here, and with the additional thought of “when he has stood the test.”[31]
The crown of life … Barclay viewed the crown of life promised here as “a new kind of living which is life indeed,”[32] but such a view falls far short of that which is promised. Regardless of all the spiritual emoluments of Christian living, despite the glory and dignity of faith in the present life, and after taking full account of all the joys of Christian service, all the victories of the abundant life in Christ, “If we have only hoped in Christ in this life, we are of all men most pitiable” (1Co_15:19). What is promised here, of course, is eternal life. “The crown of life” mentioned by James here cannot be anything other than the “crown of righteousness” mentioned by Paul in 2Ti_4:8, and which in no sense is awarded in the present existence, but which will be bestowed “at that day” by the Lord Jesus Christ upon all them that have loved his appearing. The clauses which tie the two passages together are: “the Lord promised to them that love him,” and “to them that have loved his appearing.”
The Lord … These words were supplied by the translators; but that it is the Lord Jesus Christ who promised eternal life is a truth already known to every Christian, hence there was no need to spell it out here. “James does not need to name the Lord as being the one who promised the crown to those who love him; his readers know that it is the Lord.”[33] Paul mentioned the “incorruptible crown” (1Co_9:25) and the “crown of righteousness” (1Ti_4:8); Peter spoke of “the crown of glory that fadeth not away” (1Pe_5:4); and John wrote, “Be thou faithful unto death, and I will give thee the crown of life” (Rev_2:10). In each of these references, it is clear enough that the one giving the crown is the Lord Jesus Christ, that it is a crown to be awarded at the final day, and that it is not awarded in the present earthly life. Moreover, it is only one crown which will be awarded, hence all of these various references to it are applicable to that one crown.
[29] R. C. H. Lenski, op. cit., p. 536.
[30] Albert Barnes, op. cit., p. 23.
[31] T. Carson, op. cit., p. 572.
[32] William Barclay, op. cit., p. 49.
[33] R. C. H. Lenski, op. cit., p. 538.

Verse 13
Let no man say when he is tempted, I am tempted of God; for God cannot be tempted with evil, and he himself tempteth no man:
The purpose of this verse is to take away from men any excuse for their yielding to sin. There is not any need for the commentators to dig up references in the Talmud, or in Wisdom, or in Sirach, or in mythology for something which might have led to James’ inclusion of this admonition. The book of Genesis records the fact of Adam’s blaming Eve for his sin, with the implied element of blaming God also, “the woman thou gavest me”; and from that day until now, man has loved to blame the Creator for all of his troubles. And yet it is a fact that God allows temptation. Punchard has this regarding God’s use of temptation:
Trials and temptations are permitted to strengthen us, if we will, for God’s mightier service. Compulsory homage would be worthless to the loving Lord of all; so voluntary must be found instead, and proved, and perfected. Herein is the Christian’s conflict, and the secret of God’s ways with men.[34]
There are all kinds of ways of shifting the blame to God. After all, did not God create those fleshly appetites which we seek to control; are we not surrounded from the very beginning of life with all kinds of temptations; and did not God make all of these things which tempt me? James’ words here were given for the purpose of destroying such fallacious reasoning. Surely, of all the evil doctrines ever advanced by Satan, that of blaming God himself for human transgression must be one of the worst.
ENDNOTE:
[34] E. G. Punchard, Ellicott’s Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), on James, p. 359.

Verse 14
… but each man is tempted, when he is drawn away by his own lust, and enticed.
The seat of all wrong-doing lies in human selfishness. As long as men seek only what pleases them, what they desire, what they crave, what gratifies them, that lust, which seeks the fulfillment of such desires, motivates all the sin on earth. Herein lies the basic conflict involved in spiritual living. Man’s ego must be suppressed, denied, and brought under subjection to the will of God. In instances where this is never done, sin reigns in men’s lives. From this it is clear that within men themselves are all of the propensities leading to sin.
Drawn away … and enticed … “These are primarily hunting and fishing words, used metaphorically here.”[35] It was the beauty of the forbidden fruit that acted as a lure for Eve, the bait, which effected her being caught upon the hook of sin. Christians should learn to exercise skill in rejecting the alluring “bait” with which Satan baits his trap of enslavement to sin.
ENDNOTE:
[35] Walter W. Wessel, op. cit., p. 947.

Verse 15
Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death.
This is one of the boldest and most dramatic metaphors in the Bible. Restated, it means lust has a child named sin; and sin, as soon as it grows up, has a baby named death! Barclay noted that “The word here translated `bringeth forth’ is an animal word for birth; and it means that sin spawns death.”[36]
When man permits his natural desires to dominate his life, he becomes less than a man and sinks to the level of the brute creation. The teaching of this verse is identical with that of Paul who wrote, “The wages of sin is death” (Rom_6:23).
ENDNOTE:
[36] William Barclay, op. cit., p. 53.

Verse 16
Be not deceived, my beloved brethren. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning.
Be not deceived … Inherent in this is the fact that it is just possible now for men to be deceived through the allurements of sin as it was when Eve was tempted in Eden. The great temptation in all sin is to be deceived into thinking that, after all, it will not prove to be as bad as God declared it to be. Eve found to the sorrow of herself and her posterity forever that it was altogether as evil and disastrous as God promised.
The Father of lights … What are the lights here? It might be thought that the light of intelligence, the light of truth, the light of the world who is Christ, or the physical lights of the heavens, such as the sun, moon and stars, are meant. But there is no need to restrict the meaning here at all. “It is not amiss to take the whole of these interpretations,”[37] because God is the source of every kind of light. The almost scientific words of this verse, however, would seem to show that James was particularly thinking of the heavenly bodies, the sun, moon and stars. He used the words [@parallage] and [Greek: trope][38] “Both these words have to do with the variation which the heavenly bodies show.”[39] Such things as the apparent movement of the sun around the earth, giving day and night, or its moving southward or northward, giving the seasons, and many other variations are suggested by these words. By contrast, “there is no variation with God.” In him, “there is no shadow cast by turning.” “I Jehovah change not” (Mal_3:6).
In the current era, men have been concerned by what they are able to hurl into space, such as orbiting satellites and space stations; but it is not by anything that men may hurl upward that they may expect redemption, for “every good gift” comes down from God. This author has some sacred memories connected with these words from James in this verse. His father always addressed the heavenly Father in prayer, using the terminology written here.
[37] E. G. Punchard, op. cit., p. 359.
[38] William Barclay, op. cit., p. 54.
[39] Ibid.

Verse 18
Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.
“It seems at first sight natural to see in this verse a reference to the new birth in baptism, or to the regenerating power of the gospel (1Pe_1:23)”;[40] and in spite of the fact that Dummelow went on to reject the obvious meaning upon the pretext that “such ideas are foreign to the simplicity of St. James’ theological thought!”[41] it is far better to receive the passage as a plain reference to that salvation which results from hearing and obeying the gospel. After all, that is the simple meaning. As Carson said: “Some have applied the words to creation, but begetting' andword of truth’ are rather the language of the gospel.”[42] Gibson also wrote: “Compare with 1Pe_1:23, where, as here, the new birth is connected with the word of God.”[43] One may only marvel at the blindness which sees in this passage some reference to “the Jews who taught that they were the children of God by the Torah.[44] It is the holy gospel of Christ that shines in this passage. “The word of truth' is understood to be the word of the gospel,"[45] and it is absolutely certain that the new birth is the subject of this passage. That we should be a kind of firstfruits ... Here again, James corresponds with Paul. In 2Thessalonians (margin), Paul wrote, "God chose you as firstfruits" (2Th_2:13). "These early Christians were calledfirstfruits’ because they were a guarantee of many more to come.”[46]
[40] J. R. Dummelow, op. cit., p. 1034.
[41] Ibid.
[42] T. Carson, op. cit., p. 573.
[43] E. C. S. Gibson, op. cit., p. 4.
[44] W. E. Oesterley, op. cit., p. 433.
[45] A. F. Harper, op. cit., p. 203.
[46] Walter W. Wessel, op. cit., p. 948.

Verse 19
Ye know this, my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath:
The Christian who would strive for perfection has a real problem with his tongue, a subject James would give fuller treatment later in the epistle. The admonition to be “slow to wrath” was given by Paul thus, “Let not the sun go down upon your wrath” (Eph_4:26), the same being also condemned by him in a number of other passages: 2Co_12:20; Gal_5:20; Col_3:8; Eph_4:31, etc. “If we treat men according to the first promptings of anger, we shall always do them wrong.” [47]
ENDNOTE:
[47] A. W. Momerie, Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1937), p. 147.

Verse 20
… for the wrath of man worketh not the righteousness of God.
It is the proud man, the conceited man, who is easily made angry, so cultivate a low opinion of yourself.” [48] All men should be like that person, who when told of some very derogatory remarks an acquaintance had spoken against him, replied, “Why that is nothing new; all that, and more, I said to God this morning on my knees.”[49]
“The particular meaning of this passage is that wrath in the mind of man will not have any tendency to make him righteous.” [50]
[48] A. Whyte, Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1937), p. 148.
[49] Ibid.
[50] Albert Barnes, op. cit., p. 30.

Verse 21
Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls.
Putting away … Paul also used this word in such passages as “putting away lying” (Eph_4:25), “when I became a man, I put away childish things” (1Co_13:11), etc.
Overflowing of wickedness … “This is not to be understood as more than is necessary'; because wickedness in the smallest measure is already excess."[51] The implanted word ... able to save your souls ... As Gibson observed, "James' teaching here is almost like a reminiscence of the parable of the sower."[52] "The seed is the word of God" (Luk_8:11). Inherent in this teaching is the fact of men being saved through the hearing and the obeying of the word of God. Before the implanted word can bring salvation to the soul, wickedness must be laid aside; and, as Zerr put it: "Laying aside wickedness’ means that the man must himself do it and not wait for God to work some special influence on him.”[53]
The implanted word in this place suggests the indwelling Spirit, the indwelling Christ, etc. Paul also commanded that the “word of Christ” should dwell in Christians (Col_3:16).
[51] A. F. Harper, op. cit., p. 205.
[52] E. C. S. Gibson, op. cit., p. 5.
[53] E. M. Zerr, op. cit., p. 243.

Verse 22
But be ye doers of the word, and not hearers only, deluding your own selves.
This is exactly the teaching of Paul in Rom_2:13; and taken together with what James would write in the second chapter, it is clear enough that this epistle was written for the purpose of correcting the abuse of Paul’s teaching regarding justification by faith. By this reference, James almost says, “My teaching is exactly what the apostle Paul really taught.” “Not the hearers of the law, but the doers of the law shall be justified” (Rom_2:13). The passage in Romans has a primary application to doing the law of Moses, but by his declaration here, James showed that the same principle is applicable to Christians with respect to the law of Jesus Christ, a law which James would mention in the next line.

Verse 23
For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror:
Hearer of the word … The expression “the word,” as used in New Testament times, is always a designation of the Christian gospel.
The hearers who do not do are here compared to a man who glances at himself in a mirror and then goes away without making any move to cleanse his face. He just forgets all about what he might have seen, going on exactly as he was before.

Verse 24
… for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was.
As Lenski said, “This is the same picture that is drawn by Jesus in a different way in Mat_13:4; Mat_13:19. The little birds just carried away the good seed.”[54] Those who hear God’s word and then simply forget to do anything about it are the persons meant.
ENDNOTE:
[54] R. C. H. Lenski, op. cit., p. 556.

Verse 25
But he that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing.
Contrasted with the man who merely “glances” in a mirror the person looking into the perfect law of liberty is represented as “continuing to do so,” a mere glance being insufficient.
Gibson said that “The conception of the gospel as a law is characteristic of James”;[55] but that conception was also that of the apostle Paul who wrote, “Do we then make law of none effect through faith? God forbid: nay, we establish law” (Rom_3:31), also, “And so fulfill the law of Christ” (Gal_6:2).
The perfect law … It is impossible, logically, to refer this to the Law of Moses; because the writer of Hebrews declared that “If the first covenant had been faultless, then no place would have been sought for a second; for finding fault with them … he saith I will make a new covenant” (Heb_8:8). True the Psalmist declared that “The law of the Lord is perfect” (Psa_19:7); but that passage is doubtless a prophecy of the new covenant.
The law of liberty … Even less is there any excuse for making out that this may be applied to the law of Moses, for an apostle said of Moses’ law that “It is a yoke of bondage which neither we nor our fathers were able to bear” (Gal_5:1;Act_15:10). The Mosaic law was slavery; the law of Christ is a perfect law of liberty. Whereas the law of Moses could not make its adherents perfect (Heb_7:19), the law of Christ leads to the absolute perfection of the redeemed in Christ (Col_1:28, etc.)
The view is also erroneous that would make “the law of Christ” spoken of in this passage to be merely “the ethical side of Christianity.”[56] All that Christ commanded is part of his law.
Regarding the perfect law of liberty presented in this remarkable passage, it should ever be remembered that this is the same as the law established by faith (Rom_3:31), the same as the “law of Christ” (Gal_6:2), and the same as “the law of the Spirit of life in Christ Jesus” (Rom_8:2). And what is this wonderful law? “I have no hesitation in answering: it is the gospel … the gospel is a law; let none be alarmed.”[57]
[55] E. C. S. Gibson, op. cit., p. 5.
[56] Walter W. Wessel, op. cit., p. 949.
[57] R. Wardlaw, Biblical Illustrator, op. cit., p. 186.

Verse 26
If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man’s religion is vain.
It is clear from this that James was addressing this letter to self-deceived people who in some manner had accepted the proposition that they were saved without reference to the practice of true Christianity. What was their fallacy? It could well have been that of imagining that they were “saved through faith only.” That they were indeed believers is perfectly clear from the fact that they thought they were religious and were deceived into thinking that their conduct was unrelated to their salvation.
Harper quoted an interesting paraphrase of this verse from Living Letters thus: “If anyone says he is a Christian, but doesn’t control his sharp tongue, he is just fooling himself, and his religion isn’t worth much.”[58]
ENDNOTE:
[58] A. F. Harper, op. cit., p. 207.

Verse 27
Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world.
Some commentators make a big point of saying that James was here contrasting Christian behavior with external acts of religion, such as taking the Lord’s supper; but this is not the case at all. Christianity also includes doing that, and everything else that Christ commanded. As Jesus put it in the Great Commission, “teaching them to observe all things whatsoever I have commanded you” (Mat_28:18-20). The true Christianity does not attempt to avoid this requirement imposed by the Son of God himself.
Again, in this verse, there is evident the influence of the teachings of Jesus Christ. As Lenski noted, “It seems as though James has in mind Mat_23:14; Luk_20:47, where is mentioned the hypocritical Pharisees who devoured widows’ houses and for a pretense made long prayers.”[59]
Lenski also pointed out that certain rationalists point to this passage as teaching their kind of religion: “Just do good and lead a clean moral life; the rest doesn’t matter.”[60] This is just as reasonable, however, as making Paul’s “saved by faith” to mean “saved by faith alone.” In both cases, the synecdoche is ignored. James did not here limit true religion to concern for the fatherless and the widows, but he made these two to be a figure including the totality of Christian obligation. Still, implicit in such a synecdoche is the fact of charity to widows and orphans being a vital and necessary part of Christian service.
And to keep oneself unspotted from the world … The meaning of this was accurately presented by Zerr, thus: “`Unspotted from the world’ means to be free from the vices commonly practiced by mankind.”[61]
[59] R. C. H. Lenski, op. cit., p. 560.
[60] Ibid., p. 561.
[61] E. M. Zerr, op. cit., p. 244.

LESSON ONE
Jas_1:1-8
Jas_1:1 James,–This name is the English form of “Jacob,” from the old French James, which is an abbreviation of the Italian Giacomo, from the late Latin The fact that the author was named after Jacobus. the great forefather of Israel indicates that he was a Jew, both by race and religion, who had been converted to Jesus Christ. No other information is given about him. The most likely candidate, however, is James the brother of Jesus. It is true that there were two apostles named James , but it is doubtful that they are indicated here. James the son of Zebedee was executed around A.D. 43 (Act_12:2), which was before the earliest date ascribed to this epistle, A.D. 45 (which would make it the earliest of all the New Testament books). James the son of Alphaeus, the other apostle by that name, is given no prominence in the divine record of the early church. But the facts concerning James the Lord’s brother, who enjoyed great prominence and influence in the early church (Act_12:17; Act_15:13; 1Co_15:7), referred to in Gal_2:9 as one of the reputed pillars of the church, harmonize perfectly with the character and contents of the epistle. The message of such a person would be especially influential among the Jewish Christians to whom it was written.
Although he is designated as an apostle in Gal_1:19, he was not one of the Twelve. It is plainly stated in Joh_7:3; Joh_7:5 that the Lord’s brethren did not believe on Him, which was over a year after the appointment of the Twelve. He was thus an apostle in the same sense as Barnabas , Andronicus, and Junias (Act_14:14; Rom_16:7). Josephus (Antiquities, XX.9:1) relates that he was stoned to death about A.D. 62 by the high priest Ananus. Hegesippus (quoted by Eusebius in his Ecclesiastical History 11.23:4-18) gives us many traditions about him; such as that he was a Nazarite by birth, that he prayed so continuously that his knees became hard like a camel’s, and that he was called “the bulwark of the people.”
a servant of God and of the Lord Jesus Christ,–In describing himself as a servant (Greek doulos, slave or servant), James affirmed that he had been “bought with a price,” and so was not his own but belonged entirely to God and Christ, and that thus his will was wholly subservient to the divine will. In acknowledging that he was equally bound to the service of God and Christ, he tacitly affirmed his belief in the Deity of Christ. See Joh_17:10. The term “servant” was also used by Jude, implying that both writers, although brothers of the Lord, were in no way privileged above their readers but that all Christians are on the same level. See Act_10:34-35; Eph_6:9; 1Pe_1:17.
It is interesting to note that James expressly mentions the name of Jesus only here and in Jas_2:1.
to the twelve tribes which are of the Dispersion,—The term “Dispersion” was a familiar one for the whole body of Jews outside Palestine scattered among the Gentiles. In light of his reference in Jas_2:1 to “our Lord Jesus Christ,” James obviously referred here to those Jews of the Dispersion who had been converted to Christ, who thus were obligated to accept this inspired message written to them by their fellow servant of Christ.
greeting.–The word chairein literally means “rejoice.” It is the same expression used in the letter from the church at Jerusalem (Act_15:23).
Jas_1:2 Count it all joy, The joy of which James here speaks follows the rejoice of his greeting. The readers were to consider the temptations that beset them as a thing of all joy, wholly joyful, without any admixture of sorrow. See Mat_5:11-12; 2Co_7:4; 2Co_12:10.
my brethren,–James uses this word nineteen times. Although he is a brother of the Lord, he emphasizes here the thought that he is the brother of all Christians, however humble their circumstances may he.
when ye fall into manifold temptations; These temptations are not the allurements to sin referred to in Jas_1:13 but the trials of life that take the form of afflictions. The adjective “manifold” in the Greek means “varicolored, motley,” and so designates the different trials Christians are subjected to: sickness, poverty, persecution, etc. Christians “fall into” them in the sense that such afflictions are the inevitable result of living in this world and of serving Christ, which they must endure if they would finally reach heaven. See Mat_10:22; Joh_16:33; Act_14:22; 2Ti_3:12; 1Pe_1:6.
Jas_1:3 knowing that the proving of your faith–This verse and the one to follow explain the reason for the Christian’s rejoicing in regard to the trials of life. The Greek word for “proving,” dokimion, was the technical term for metals that were put to the test to see if they were the real thing. So faith, the foundation of the Christian life, can only prove to be genuinely anchored to its object Jesus Christ, fully trusting in His power and will, as it is tested in the crucible of afflictions. See 1Pe_1:6-7; 1Pe_4:12.
worketh patience. The word “patience” is from the Greek hupomonen (hupomone), which denotes the perseverance and steadfastness that do not falter under suffering. It is more than passive submission, the mere gritting of the teeth at the harshness of life. When faith in Christ holds up under the stresses and strains of life, it works patience in the sense of producing steadfastness and resoluteness in living the Christian life and in reaching the heavenly goal. See Rom_5:3; Heb_12:1.
Jas_1:4 And let patience have its perfect work, The perfect work of patience is the steadfastness or persistence in the Lord’s work that is not broken off in the midst of its operation, but that continues to have its full effect in accomplishing God’s purpose concerning the Christian. Thus every Christian will do well to heed the following injunctions: “Wherefore, my beloved brethren, be ye stedfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not vain in the Lord” (1Co_15:5 c); “And let us not be weary in well-doing: for in due season we shall reap, if we faint not” (Gal_6:9).
that ye may he perfect and entire, The word “entire” is from the Greek holokleroi (holokleros), from bolos, whole, and kleros, a lot or allotment. It here signifies the Christian who lacks none of the graces that are essential to the Christlike life (love, knowledge, mercy, kindness, etc.) . The word “perfect,” Greek teleioi (telos, fulfillment or completion), describes these graces as being without blemish, fully and completely developed.
lacking in nothing. These words emphasize the meaning of the preceding phrase. The Christian who would lack nothing would be one who possesses all the attributes of Christian character in their full and complete development. The earthly goal of the Christian’s faith in Christ which is proved by manifold temptations is a life that is entirely and perfectly patterned after that of Christ. Even though no Christian ever attains such an ideal, and thus always has room for improvement, that is the goal he must constantly strive for if he would reach the heavenly goal in the next life. See Mat_5:48; Php_3:12-15; 1Jn_1:8.
Jas_1:5 But if any of you lacketh wisdom, The word “wisdom” is from the Greek sophias (sophia), designating true knowledge in a practical way. There are many aspects of life in which the Christian is to apply wisdom. But the word “lacketh” here in the context indicates that James has in mind wisdom as it is applied to the trials of life. Without this wisdom the Christian’s faith will eventually falter and be overwhelmed by the afflictions that beset him. In order for him to rejoice in his tribulations, to possess the patience that will have its perfect work so that he can continue to grow in Christlikeness, he must have the wisdom which will enable him to form a true valuation of life from the divine point of view. Such wisdom will cause him to recognize that the manifold temptations of life represent God’s purpose concerning him–divine providence working for his good. See Rom_8:28; Heb_12:3-13. This wisdom is beautifully exemplified in Paul’s attitude concerning the thorn in his flesh (2Co_12:7-10).
let him ask of God, The wisdom contemplated here is a gift of God, something given in answer to prayer. It is not mere philosophical inference from the harsh realities of life, nor is it something the Christian can receive from his study of God’s word alone. Certainly, he needs to cooperate with God’s grace in studying all that the divine word has to say about the faith-strengthening effect of manifold temptations; but such study will only be of academic interest to him, not becoming a practical reality in his life, without the wisdom to be received from God through prayer.
who giveth to all liberally and upbraideth not;–It is noteworthy that in the Greek the word “God” in the preceding phrase is connected here with the word “giving” so that giving is emphasized as an attribute of God: tou didontos Theou, translated literally as “the giving God.” The word “liberally” is from the Greek haplos, appearing only here in the New Testament. Its literal meaning is simply, which accords with the negative clause “upbraideth not.” It is giving with a single heart –frankly, freely, and purely–without any admixture of resentment, reluctance, or bitterness. Men often mar their giving by a resentful attitude. Cf. 2Co_9:7. But God, who is perfectly generous, gives because of His perfect desire and willingness to benefit us. He wants us to have wisdom more than we can ever want to have it. See Mat_7:7-11; Joh_14:13.
and it shall be given him.–This declaration is unequivocal. There can be no question that it is God’s will that His children have wisdom , and thus He affirmatively answers every sincere, believing prayer for wisdom. See Psa_81:11.
Jas_1:6 But let him ask in faith, The Christian who follows this injunction is in such close fellowship with God and His word that he knows what is the will of God concerning wisdom. He thus is sure that his prayer for wisdom is in accordance with the divine will and that he will receive what he asks for. See Mar_11:24; 1Jn_5:14-15.
nothing doubting: The word “doubting” does riot mean unbelief as such. The original Greek signifies “to be divided in one’s own mind, thus to be irresolute.” Marvin Vincent says that it expresses “the hesitation between faith and unbelief, and inclines toward the latter.” We are reminded here of the Israelites, who were not entirely devoid of belief in God’s power, but favored unbelief more by limiting this power. Cf. Mat_21:21; Act_10:20.
for he that doubteth is like to surge of the sea driven by the wind and tossed.–The one whose prayers waver between faith and unbelief is portrayed as being like the surge or froth of the sea by the shore–now coming in, now going out, as the wind drives it to and fro. This was a natural figure for a man who had spent his early years near the sea of Galilee. And this sea-symbol was also used by others in the ancient world to illustrate instability and irresoluteness. The Greek orator Demosthenes (De Falsa Legatione 383) compared the shifting, unreliable policies of democracy to winds at sea. And it is especially noteworthy that the only other use of the Greek word for surge in the New Testament immediately precedes Jesus’ question of His disciples, “Where is your faith?”: “he rebuked the wind and the raging of the water” (Luk_8:24). See Eph_4:14, where the same Greek word for “driven by the wind” is translated as “tossed to and fro.” Cf. Isa_57:20.
Jamers 1:7 For let not that man think that he shall receive anything of the Lord;–“That man” is the doubting self-deceiver. The context limits anything to be received of the Lord to the things that are prayed for. Of course, the doubting, unstable petitioner may continue to receive many of the good things of life from God, but not in answer to prayer. Cf. Mat_5:45. He is thus sadly deceived if he thinks he will receive any thing from God in answer to his prayers, much less wisdom.
Jas_1:8 a doubleminded man, The word “doubleminded” in the Greek conveys no idea of duplicity or deceitfulness. It does not mean hypocrisy as such, but only indecision “a man of two minds,” one who is dubious and undecided. In the New Testament this word is only used by James. here and in Jas_4:8. However, it was often used by later religious writers, occurring forty times in the Shepherd of Hermas. One such example is where the shepherd says to Hermas, “Wherefore purify thy heart of all the vices of this present world; and observe the commands I have delivered unto thee from God; and thou shalt receive whatsoever good things thou shalt ask, and nothing shall be wanting unto thee of all thy petitions; if thou shalt ask of God without doubting. But if thou doubtest in thy heart, thou shalt receive none of thy petitions. For those who doubt regarding God, are like the doubleminded, who shall obtain none of these things.”
unstable in all his ways.–The word “unstable” in the Greek is akatastatos, found only here in the New Testament and the Septuagint of Isa_54:11; but the kindred akatastasia, confusion, occurs in Jas_3:16 and elsewhere. It is obvious that one whose heart is unstable in his prayers to God will also be unstable in his actions in general, for where unity is lacking in the internal life it is also lacking in the external conduct. This conclusion is certainly involved in the import of Pro_4:23, “Keep thy heart with all diligence; for out of it are the issues of life.” See Mat_6:22-24. The unstable man’s eye is double, not single;
he thus tries to serve both God and mammon. He is unsettled and uncertain in his decisions and deeds. And since he does not receive wisdom , the thing sought for of which James here speaks, he cannot possibly live a life in harmony with God’s will.
Questions for LESSON ONE
Jas_1:1-8
Verse 1. Who is the author of this epistle and to whom does he address it? How does he designate himself? What is the significance of the word “greeting”?
Verse 2. What are the temptations designated in this passage? How are the readers to consider these temptations? What is the significance of the address “my brethren”?
Verse 3. How do Christians prove their faith? How does this proving work patience?
Verse 4. How does patience have its perfect work? What is the significance of “perfect,” “entire,” and “lacking in nothing”?
Verse 5. What is the wisdom designated here? Discuss the attitude of God in His affirmative, unequivocal answer to prayer for wisdom.
Verse 6. What is meant by praying “in faith”? Discuss the significance of “nothing doubting” and James’ use of the sea-symbol to illustrate the doubt of which he speaks.
Verse 7. Discuss the self-deception of “that man” in his prayers to God?
Verse 8. What is a doubleminded man? Why is such a man “unstable in all his ways”?

LESSON TWO
Jas_1:9-17
Jas_1:9 But let the brother of low degree glory in his high estate:–How different is the attitude of the one here portrayed, who depends on God with singleness of purpose, from the doubleminded man spoken of in the preceding verse! One who “glories” in his high estate will boast of God Himself who has made this exalted position possible. The poverty-stricken brother who trusts in God is of “low degree” in the estimate of the world, but he is of “high estate” in the estimate of God because he possesses the unsearchable riches of Christ” (Eph_3:8). The majority of the Jewish Christians to whom James wrote were probably poor and of inferior social position, but they were to exult in the spiritual dignity which Christ had brought them.
Jas_1:10 and the rich, in that he is made low: The “rich” designated here is evidently the rich Christian, not the rich non-Christian (5:1-6). He is to glory in his low estate. This does not refer as such to any loss of physical wealth. Nowhere do the scriptures teach that poverty is inherently good and wealth is inherently bad. It is true that not so many who are wealthy are followers of Christ, but certainly some are (1Co_1:26). And some of these were among the Jewish Christians of the Dispersion. Just as the poor Christian has been exalted above what the world calls lowly in his loyalty to Christ, so the rich Christian has been brought low in the eyes of the world by his singleminded trust in and devotion to God (the world considers both physical poverty and loyalty to Christ as states of degradation). But the humble rich Christian, who is not highminded, who trusts not in his riches but in God, has cause for glorying because he knows that he also has “the unsearchable riches of Christ.” He thus enjoys the same divinely exalted position as his faithful poverty-stricken brother. See 1Ti_6:17-19. As the poor brother does not feel degraded because of his poverty, so the rich brother does not feel exalted because of his wealth. The two are equals by faith in Christ, which is the design of the epistle: to reduce all members of the body of Christ to an equal footing (Jas_2:1).
because as the flower of the grass he shall pass away.–Here and in the next verse it is believed by some commentators that the reference is to the fate of the wealthy man who is bound up with his wealth, the unconverted man of property, who will meet a swift, complete doom. But this conclusion is untenable in light of the fact that the antecedent of the word “he” is the “rich” who glories in his low estate, the man of wealth who is a faithful, humble follower of the Lord. The doom of the unconverted rich is rather the subject matter of Jas_5:1-3.
The humility of the truly converted rich brother brings him to the full realization that he shall presently pass away like the bloom of the brass, that he came into this world naked and will so also leave the world (Job_1:21) . He thus well realizes the need of obeying the injunction of 1Ti_6:17-19, to be a good steward of that which has been entrusted in his care so that he may abide with God forever. See 1Pe_4:10; 1Jn_2:17.
James 11 For the sun ariseth with the scorching wind, and withereth the grass; and the flower thereof falleth, and the grace of the fashion of it perisheth:–Those of the Dispersion who had lived in Palestine knew how short-lived were the patches of grass under the sirocco or scorching wind blowing out of the desert regions from the east and south which came with the rising sun and made short work of the flowers and herbage. What grace and beauty such grass had did not last; it quickly wilted, faded, and perished. See Job_27:21; Jon_4:8; Luk_12:55.
so also shall the rich man fade away in his goings.–As the grass fades away from the scorching wind, so will the rich man quickly fade away in his goings, in all his earthly pursuits. This cessation of all earthly activities pertains to all men (Isa_40:6-8; 1Pe_1:24), but the poor Christian does not bloom like his rich brother. Thus James applies the figure only to the latter. But whether one is rich or poor, if he be a follower of Christ who realizes the transitory nature of life in this world and is faithful to his divine Master, he has the assurance that when life’s little day is over he will enjoy the promise set forth in 1Pe_1:4.
Jas_1:12 Blessed is the man that endureth temptation;– The temptation of which James here speaks is the same as in Jas_1:2, the trials of life which take the form of afflictions. The word “blessed” pronounced on those who patiently endure such temptation answers to the teaching of Jesus in Mat_5:1; Mat_5:10-12.
for when he hath been approved, The word “approved” in the Greek is a form of the same word rendered as “proved” in 1:3. See notes on that verse. To loyally stand outward trials, without breaking down under them, is the test that proves the sterling quality of one’s faith in Christ, such a test as ultimately results in being received by God in heaven. See 1Pe_1:5-9; 1Jn_5:4-5.
he shall receive the crown of life, In such passages as 1Co_9:25 and 2Ti_2:5 the word “crown” (Greek stephanos) means the wreath of victory given in the Greek games; but in addressing Jewish Christians, James would not likely refer to these games, which those of Jewish background would regard with abhorrence. He rather used the word in the Old Testament meaning of “a mark of dignity” Pro_4:9; Isa_28:5; Zec_6:11). The “life” constitutes the crown, which is eternal life in heaven (1Pe_5:4; Rev_2:10).
which the Lord promised to them that love him.– See Jas_2:5. The true love one has for Christ can only be seen by his continuing,
steadfastly to the end in faithfulness to Him. Indeed, love of Christ produces steadfastness in the face of all life’s trials. See Joh_14:21; Joh_14:23-24. Cf. 2Ti_4:8, “the crown of righteousness . . . to all them that have loved his appearing.”
Jas_1:13 Let no man say when he is tempted, I am tempted of God;–Here the word “tempted” means “enticed or solicited to evil.” Thus we must distinguish between the trials used as the discipline of faith, referred to in the preceding verse and in Jas_1:2, and temptations used to degrade and destroy souls. If one fails to be disciplined by the trials of life, which are intended by God to make him better and not worse, and thus gives way to the solicitation to evil, he cannot blame God but only himself. Cf. 1Co_10:13.
for God cannot be tempted with evil,–The meaning here is that the divine nature is utterly unversed in evil things. One who is so absolutely immune to temptation. who has such an utter hatred for evil, is entirely without the capacity to solicit, entice, or encourage anyone to commit evil.
and he himself tempteth no man:–This affirmation is emphatic: God entices no man to commit evil!
Jas_1:14 but each man is tempted, when he is drawn away by his own lust, and enticed.–The temptation which seduces one to sin is from within, from his lust or carnal inclinations. James certainly recognizes that such temptation is ultimately of the devil, which is implied in Jas_4:7 and forthrightly expressed in such passages as 1Jn_3:8; 1Jn_3:10. But he does insist that these solicitations of the devil for sinning cannot cause one to sin unless he first allows them to draw him away; hence, no man can justify his sins by saying, “The devil made me do it.” This drawing away may mean the turning from God’s law, the perfect standard of truth and righteousness (1Jn_3:1). Or the meaning may be that of being drawn away from one’s spiritual defenses, inward self-control, or fortress. The two ideas are complementary. not contradictory.
Also stressing the responsibility of each individual for his sins is the enticement, allurement, of which James speaks. This word literally denotes “taken with bait, as fish are.” It is only as the fish take the bait that they are caught by the angler, and it is only as men accept the temptations of the devil that they are caught by him. See 1Ti_3:7; 2Ti_2:26. Thus James insists that the eventual blame for being tempted to sin must be placed where it rightly belongs–not on God , who tempts no man; not on the devil, who is the originator of all temptation; not on wicked men, who are the devil’s tools; but on the one who is tempted.
It must be understood, however, that it is riot temptation per se that is wrong, but only in succumbing to it, in allowing it to lead to sin. Our Lord was “tempted by the devil” (Mat_4:1); but He was never drawn away from God’s law and His spiritual defenses, never to be enticed, and thus never to succumb to any of the devil’s solicitations to evil. And so the divine word says concerning Him, “one that bath been in all points tempted like as we are, yet without sin” (Heb_4:15).
Jas_1:15 Then the lust, when it hath conceived, beareth sin:–Here lust is likened to a harlot. It conceives, becomes pregnant, when it is excited or allured by its object. This is the imagination toying with a forbidden idea. Then when man’s will acquiesces, sin is brought forth in that the thing desired becomes a reality. For example, a man lusts after a woman, toying with the forbidden idea of fornication. With his spiritual defenses down and enticed by the object of his lust, he will commit the actual act of fornication if given the opportunity. The plain fact is that there can be no birth of sin without the conceiving of sin. just as there can be no birth of a child without the conceiving of a child. See Mat_5:28; Mat_12:34; Mat_15:17-20. ” ‘The heart is deceitful above all things, and desperately wicked (Jer_17:9).’ This is the source of all evil. Before the act can be committed the purpose must be formed in the breast, which takes time, design. deliberation. Seduction, theft, perfidy, drunkenness, injustice, murder . . . all require design, arrangement, decision” (T. East).
and the sin, when it is fullgrown, bringeth forth death—The death designated here is spiritual death, “the second death” (Rev_21:8), which stands in striking contrast to “the crown of life” (1:12). See Rom_6:21-23. This death results not from sin as such. but from sin that is “fullgrown.” This does not mean that sin. like a babe, gradually grows to the adult stage. Any sin that is unrepented of will fail to be forgiven by the grace of God through the blood of Christ, the result being eternal death. See Rev_21:27. Thus sin becomes fullgrown, is brought to completion, when repentance is blocked. It therefore behooves every Christian who would escape eternal death to live always in the spirit of contriteness arid penitence concerning the mistakes he makes along the way. sothat in his striving to do God’s will he may enjoy continual cleansing from his sins (1Jn_1:7-10).
Jas_1:16 Be not deceived, my beloved brethren. The emphatic injunction here is that Christians should not make the monstrous mistake of attributing the origin of sin to God, but should attribute to Him, as James proceeds to show in the next verse, the source of only that which is good.
Jas_1:17 Every good gift and every perfect gift—The gifts of God are here contrasted with the evil that arises from man’s lust. What is the difference between the good gift and the perfect gifts. Such commentators as M. F. Sadler believe the former are temporal gifts and the latter -spiritual gifts: “All the temporal good gifts and all the spiritual gifts, gifts more perfect, gifts in a higher sphere, which men receive, they receive from God. the Author and Giver of all good things.” It is noteworthy, however, that two different Greek words are used here for gift. This distinction is noted in the rendering of the NEB: “All good giving and every perfect gift.” The more probable meaning is expressed by A. R. Fausset, “The first, the act of giving, or the gift in the initiatory stage; the second. the thing given, the boon, when perfected. As the ‘good gift’ stands in contrast to ‘sin’ in its initiatory stage (v. 15), so the ‘perfect boon’ is in contrast to ‘sin when it is finished, ‘ bringing forth death.” But whatever the distinction may be concerning the words “good” and “perfect,” the general sense is that God is the author of all good, that everything that is good on the earth comes from Him.
is from above, –From God. who is represented in Col_3:1 as dwelling above; that is, in heaven.
coming down from the Father of lights, The word “Father” is here an equivalent with Creator. Any of James’ readers, who had been born and reared as Jews, would recollect the praise of God which prefaced the daily Shema of prayer, recited every morning and evening: “Blessed art Thou, O Lord, Creator of the luminaries.”
with whom can be no variation, neither shadow that is cast by turning.–James contrasts the periodic changes in the luminaries like the sun and moon. which in their various vicissitudes or turning cast shadows (as the sun is eclipsed by the shadow of the moon, or as shadows on a sundial), with the changeless, unfailing God, unvarying in His light shed on men, from whom no shadow of evil ever falls, who is the giver of good and nothing but good. His powers bestowed on us are, like Himself, free from anything that is dark, base, or uncertain.
Nothing that incites men to sin is ever light from heaven. This unchanging nature of the all-powerful, all-righteous God is expressed in such passages as the following: “His work is honor and majesty; and his righteousness endureth for ever” (Psa_111:3); “For his lovingkindness is great toward us; and the truth of Jehovah endureth for ever” (Psa_117:2); “Trust ye in Jehovah for ever; for in Jehovah , even Jehovah, is an everlasting rock” (Isa_26:4); “For I, Jehovah, change not” (Mal_3:6) “. . . for himself hath said, I will in no wise fail thee, neither will I in any wise forsake thee. . . Jesus Christ is the same yesterday and today, yea and for ever” (Heb_13:5; Heb_13:8). See Heb_1:1-12.
Questions for LESSON TWO
Verse 9. Why does the brother of low degree glory in his high estate?
Verse 10. What is the significance of the rich glorying in the fact that he has been made low? Discuss the passing away of the rich Christian.
Verse 11. Discuss the fading away in his goings of the rich Christian.
Verse 12. Discuss the reason for the blessing pronounced on the one who endures temptation.
Verse 13. Discuss the inability of God to entice or solicit to evil.
Verse 14. How is temptation brought about?
Verse 15. Discuss the conceiving and bearing of sin. What is the meaning and result of sin that is fullgrown?
Verse 16. What is the deception that James urges against in this verse?
Verse 17. What is the difference between “every good gift” and “every perfect gift”? Discuss the source of these gifts.

LESSON THREE
Jame 1:18-25
Jas_1:18 Of his own will he brought us forth by the word of truth, –The Greek verb for “brought forth” is the same as in 1:15. Sin brings forth death; but the regenerating power of God brings forth life, freeing men from sin and death. Cf. Rom_6:17-18; Rom_6:22-23. This bringing forth is of God’s “own will,” not incited by any external force, which answers to the fact that “every good gift and every perfect gift is from above,” the greatest gift being regeneration. God’s will is inclined to man’s salvation, not to his condemnation. See 1Ti_2:4; 2Pe_3:9.
According to 1Pe_1:3, God’s mercy corresponds to His “own will” in regeneration. Every sinner who comes to God in accepting Christ as his Saviour, has allowed his will to be submissive to God’s merciful, loving will, with regeneration being the result. Cf. Tit_3:4-5. This being brought forth, regeneration, is by “the word of truth,” the gospel, the divinely revealed, saving message of God’s redeeming love in Christ. This message must be received and understood in order to produce saving faith in the Saviour, who is the personal Word (Joh_1:14), “the way, and the truth, and the life” (Joh_14:6). See Rom_10:17; 1Co_4:15; 1Pe_1:23; 1Jn_3:9.
that we should be a kind of firstfruits of his creatures.–Some commentators believe that the term “firstfruits” is to be taken literally , referring to the Jewish Christians as being the first converts to the gospel. The word “kind,” however, indicates the figurative nature of the term. “The figure is taken from the requirements of the Jewish law that the first-born of men and cattle. and first growth of fruits and grain should be, consecrated to the Lord. The point of the illustration is that Christians , like first-fruits, should be consecrated to God. The expression ‘first-fruits’ is common in the New Testament. See Rom_8:23; Rom_16:5; 1Co_15:20; 1Co_15:23; Rev_14:14” (Marvin R. Vincent). See Lev_23:10; Deu_26:2; 2Co_5:17; Eph_2:10. The Jewish Christians to whom James was writing were not to exult in any primacy in order of succession but in the superlative rank of their relationship to God through Christ, in which also all Christians of every generation are to exult. Cf. Luk_10:20; 1Co_1:30-31.
Jas_1:19 Ye know this, my beloved brethren.–This rendering from the ASV is an indicative, an acknowledgement that the readers do know. Other versions render it as an imperative; for example, “Know this, my beloved brethren” (RSV). In either case, the word “know” probably pertains to what precedes rather than to what follows. In expressing his loving, affectionate concern for his readers in the address “my beloved brethren,” James stresses what they do know or are to know concerning their being brought forth by the regenerating word as the greatest gift from God. And so he shuts the matter up concerning God as the ultimate source of good and only good.
But the divine word requires our cooperation; we have the responsibility of hearing and obeying it. This is the subject matter of the remainder of the chapter.
But let every man be swift to hear,–This hearing in the context is of the word of truth (Jas_1:18; Jas_1:21). Those who have been brought forth by the saving word of truth should make sure that they fulfill their basic responsibility to have receptive hearts and so “understand what the will of the Lord is” (Eph_5:17). From Heb_5:11-14 we gather that the Jewish Christians were especially in need of this exhortation because of their failure to grow in the knowledge of God’s word. Cf. 2Pe_3:18.
slow to speak,–See Proverbs 10:19; 17:27.28; Ecc_5:2. One who is quick to speak rather than to hear is a very poor learner of God’s word (or of anything else for that matter). Furthermore, such a person is constantly in danger of going off “half-cocked,” so to speak, and saying things that display his ignorance of the divine will, urging his opinions on others as commandments of God. He is also in danger of speaking rashly concerning God Himself (Jas_1:13). Such a person urgently needs to give heed to the exhortation of Jas_3:1.
slow to wrath:– The man who is swift to speak and slow to hear , a know-it-all who believes he has all the answers, is quick to clash with those who disagree with him. And even when he hears something taught that is true to God’s word, he is quick to lose his temper if it does not agree with his prejudices. See Act_22:22; 1Th_5:21. Such a person is also quick to give way to wrath in charging God foolishly when beset by trials and tribulations. Cf. Job_1:22.
Jas_1:20 for the wrath of man worketh not the righteousness of God.–See Jas_3:13-18. The wrath of man never accomplishes God’s will. It is utterly impossible that the perfectly righteous God should allow His cause to be forwarded by “bitterness, and wrath, and anger, and clamor , and railing” (Eph_4:31). Those whose speaking is characterized by a wrathful, argumentive, abusive spirit are not defenders but offenders of the gospel. Cf. 1Co_9:12. They neither promote the righteousness of God in themselves nor in others. See Mat_12:19-20; Eph_4:15; 2Ti_2:24.
Jas_1:21 Wherefore putting away all filthiness and overflowing of wickedness,–The words “putting away” in the Greek literally mean “stripping off,” as a filthy garment. This is a common figure in the Bible (Rom_13:12; Eph_4:22; Col_3:8; 1Pe_2:1). Both bitterness and overflowing of wickedness are to be stripped off the Christian. What is the distinction between the two? The word “filthiness” is from the Greek rhuparian (rhuparia), literally denoting dirt, filth (1Pe_3:21), and is here used metaphorically of moral defilement, of everything that defiles the souls. The adjective form rhuparos is found in Jas_2:2, “vile clothing.” Cf. Rev_22:11.
The Greek word for “wickedness” is kakias (kakia), meaning “badness in quality” (W. E. Vine), “the vicious character generally” (Joseph Lightfoot), “the hostile disposition toward our neighbor which we call malignity” (Hermann Cremer), “malevolence, as social faultiness” (John Huther) . Robert Tuck states that the “Greek word has come to be associated with the sins that have their root in wrath and anger, rather than those that originate in love of pleasure.” The footnote in the ASV renders the word as malice, and it is also so rendered in Eph_4:31; Col_3:8; Tit_3:3. This is its probable use by James, answering to “wrath” in the preceding verse. The word “overflowing” does not mean that only the excess of malice must go. In the Greek (perisseia) it simply denotes a great quantity of malice, and James insists that all of it should be put away.
receive with meekness the implanted word,–The word “implanted” does not denote something separate from the word “receive.” The word of God is implanted as it is received. James’ readers are Christians. The divine word had already been implanted in their hearts when they received it at their conversion. See Act_2:41. Thus James is not telling them to receive it for the first time. What he has in mind is made clear in the next verse: an acceptance that not only understands the will of God but also does that will. Such receiving of the word of God is something all faithful Christians continually do as they grow in Christ. Cf. Gal_3:27; Rom_13:14. See Mat_13:19-23.
The soil for the word of God is meekness, which in the context means submissiveness to the divine will and at the same time gentle consideration for others, the very opposite of the egotistic, argumentive, antagonistic, malicious spirit of the one who is swift to speak and slow to hear, who vents his wrath on those who do not acquiesce to his opinions.
which is able to save your souls.–The word of God, the gospel, is able to save because it reveals the One who is able to save, Jesus Christ. See Rom_1:16; 1Co_15:1-4; Eph_1:12-13; 1Ti_1:15. Thus the Christian who receives the word of God with meekness is the one who by faith receives Jesus Christ into his life, who constantly depends on His saving power as he strives to obey His will.
Jas_1:22 But be ye doers of the word, and not hearers only, deluding your own selves.–No doubt James has in mind the words of Jesus in Mat_7:24-27, thus qualifying the precept “be swift to hear.” Such hearing of the word is indeed basic in the Christian’s responsibility to the Lord; he cannot do His will without first knowing His will (Eph_5:15-17). But James resoundly refutes the false notion that the hearing of the word is sufficient. He insists that Christians must carry through with their understanding of divine truth as “doers of the word ,” which is the regular business of their lives. Those who think that all that is needed to please God is to hear the word suffer from the worst kind of self-delusion.
Jas_1:23-24 For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror: for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was.–As a mirror faithfully reflects one’s “natural face” (literally in the Greek, the countenance of his birth, the face he was born with; that is, his face in its real, natural state), so the word of God reflects one’s actual spiritual state, his soul as it really is. If it is considered unreasonable for one to immediately forget what he has seen in a mirror, to do nothing about improving his appearance by removing any blemishes that may mar his face, how far more unreasonable it is for one to see his soul faithfully mirrored in the word of God and do nothing for its improvement. Indeed, the changes that can be made to improve one’s soul are infinitely more important than any changes that can be made to improve the appearance of his face.
The word “beholding” in the Greek carries with it the significance of attentively considering, so that the contrast is not between a superficial look into a mirror and a careful contemplation of God’s word. The man who beholds his face in a mirror does indeed see his face as it actually is; his contemplation of it is thorough enough to tell him what changes can be made to improve it. But he so looks in vain because he does nothing about what he sees. It is thus not careless hearing of the word that James rebukes, but the failure to carry into practice what is heard. One may be a very attentive, careful hearer of God’s word and yet fail to be a doer.
Jas_1:25 But he that looketh into the perfect law, the law of liberty, The word “looketh” elaborates upon the meaning of “beholding” and “beholdeth” in the preceding verse, especially stressing the necessity of carefully scrutinizing one’s spiritual life in the light of God’s word. It is from the Greek parakupsas (parakupto), literally meaning “to stoop sideways (para, aside, kupto, to bend forward, denoting to stoop to look into) .” The word thus denotes the looking at anything as closely as possible, which always characterizes those who closely, carefully , and zealously inquire after divine truth.
The thing here commanded to be looked into is portrayed as “the perfect law, the law of liberty.” Although James nowhere uses the word “gospel” in his epistle, it is evident from the context that his use of the word “law” is equivalent to the gospel, the word of salvation referred to in Jas_1:18-24, which is God’s only power to save. True it is that the basic meaning of the gospel pertains to the good news of the saving, redemptive work of Christ, but that does not rule out the ethic of Christ which James commands Christians to look into and be doers of. To have only the ethic of Christ is certainly not the gospel, but to have the saving power of Christ without commitment to the ethic of Christ is also not the gospel. The salvation of Christ and the ethic of Christ comprise the whole gospel, the perfect law of liberty. This inseparable connection between the two is plainly portrayed in Eph_2:8-10. Cf. Rom_1:9; Rom_16:25; Php_1:27; Tit_2:14 ; 1Pe_1:22. As John Huther observed concerning “the law of liberty,” “It is thus the gospel, inasmuch as it places before the Christian–by reason of redemption–the rule of life.”
The perfection of this law of which James speaks, the gospel, is defined by the phrase “the law of liberty.” When sinners receive the saving, liberating power of the gospel, to have their sins washed away in the blood of Christ, they are thus perfect in the eyes of God through the righteousness of Christ, being made free from the guilt, power, and punishment of sin. See Joh_8:32; Joh_8:36; Rom_6:17-18. They are then committed to the ethic of Christ, to be keepers of His law by faith in Him, and thus to enjoy continual cleansing from their sins. “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin” (1Jn_1:7). See Mat_28:19-20; Gal_2:20.
This perfection of the gospel’s saving power in contrast to the inability of the law of Moses to save is set forth in such passages as Gal_3:21; Heb_7:19; Heb_10:1-18. The perfection of the law of liberty, the gospel. in contrast to the law of Moses is also seen in its ethical completeness or wholeness. See Mat_5:21-48.
and so continueth,–This statement is antithetical to “goeth away” in the preceding verse. The Christian who continues to do God’s will is one who continues to look into that will. In the words of Psa_1:2, “His delight is in the law of Jehovah; and on his law doth he meditate day and night.”
being not a hearer that forgetteth but a doer that worketh, –We are here reminded of God’s injunction to the Jews in Deu_4:9, “Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes saw, and lest they depart from thy heart all of the days of thy life.” The faithful Christian forgets not what he hears concerning God’s will, but does what he hears in his zeal for good works. See Tit_2:14.
this man shall be blessed in his doing.–In the very doing of God’s word, inherently and innately, there is true blessedness. The significance of this conclusion is especially seen in the Beatitudes (Mat_5:3-12). As Dean Alford expressed it, “The life of obedience is the element wherein the blessedness is found and consists.” Cf. Psa_19:9-11. Only the Christian who obeys God from a loving heart and a clean conscience will find life’s greatest blessedness, the true happiness that is inherent in following Christ. See Joh_8:31; Joh_10:10; 1Pe_3:9-12. And with this blessedness that comes from doing God’s will is the guiltfree realization of the continually cleansing power from sin through Christ’s blood, as we previously noted (1Jn_1:7).
Questions for LESSON THREE
Verse 18. Discuss the regenerating power of the word of truth, the gospel. In what sense are Christians a kind of firstfruits of God’s creatures?
Verse 19. What is it that Christians know or are to know in the context of this verse? Why are Christians to be swift to hear, slow to speak, slow to wrath?
Verse 20. Why does the wrath of man work not the righteousness of God?
Verse 21. What are the “filthiness” and “overflowing of wickedness” that Christians are to put away? What is the significance of “putting away”? Discuss the meaning of the implanted word, the meekness with which it is to be received, and why it is able to save our souls.
Verse 22. Discuss the self-delusion of one who is a hearer but not a doer of God’s word.
Verse 23, 24. Discuss James’ illustration of the absurdity of being a hearer of the word but not a doer.
Verse 25. What is the significance of the word “looketh”? What is the law of liberty? In what sense is it the perfect law? What is the blessedness involved in doing God’s word?

Note: For the Lesson Covering Jas_1:26-27, See LESSON FOUR at the end of the Chapter Notes for James Chapter Two. LESSON FOUR covers Jas_1:26-27; Jas_2:1-6.

Questions on James Chapter One
by E.M. Zerr

Does James call himself an apostle?
Of whom does he style himself a servant?
To whom does he send his greeting?
What part of these tribes is he considering?
In what relation does he entitle them?
What should they count as joy?
State the advantage of these things.
What must patience be permitted to have?
This will make them what?
From whom does wisdom come?
How liberal is he in the bestowal of this?
In what mind must we ask for this?
What should be the basis of this mind?
To what is a wavering man compared?
What will such a man receive from the Lord?
State what is wrong with a doubleminded man.
In what may the lowly brother rejoice?
Of what does this exaltation consist?
What warning given to the rich?
Like what shall he pass away?
To what is the scorching sun compared?
What man is here said to be blessed?
State what he will receive as reward?
What class is promised the reward?
When tempted what shonld a man not say?
Compare Jas_1:13 with Gen_22:1.
When is a man tempted?
After conception of sin what is the birth?
When the child is grown what will he bring?
Explain meaning of err.
From whom comes every gift?
Of what is he the father or creator?
How straightforward is he?
By what did he beget us?
If He begat us what is our family relationship?
In what should we all be swift?
What should we be anxious to hear?
In what be slow?
What does man’s wrath not do?
Does this mean being angry is always wrong?
How must we get rid of all filthiness?
State how much of it we must get rid of.
Does this mean of the flesh, or spirit?
What is a superfluity?
After laying thcse apart are we ready to die?
What must we receive?
In what spirit must we receive it?
What is it able to do for us?
This is provided we are what besides hearers?
To whom is a mere hearer likened?
How does it affect his memory?
Into what should we look?
Why call it the law of liberty?
What should looking into it be followed with?
Instead of a forgetful hearer what is he?
What shall be done for this man?
State what makes religion vain.
Who is deceived by such?
Define pure religion as it pertains to others.
Define it as it pertains to self.

Poem: James Chapter One
by Ralph Starling

Worldly temptations have always been.
The Devil is determined to get us to sin.
From the time of Eve it has been so.
So, take note and don’t go “ho, ho, ho.”

God has promised to be on our side.
If we will control our greed and humble our pride.
God’s word is the answer so be aware.
Study His word and be fervent in prayer

God’s word will judge us at the end.
Now is the time to listen for it will be too late the.
So, as James says, let our religion be pure so that
Our hom in heaven will be assured…

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