James 1

THE message of this Epistle is that of Applied Christianity. It begins by applying Christian faith to the trials of life. In words that are almost identical with those of St. Paul (Rom. v. 3), the writer says, “The trying of your faith worketh patience” (i. 3). In similar agreement with St. Paul, he says that trials ought to be a source of joy (cp. i. 2 with Rom. v. 3). Beyond the trials, and as the reward of endurance, is “the crown of life” (i. 12).

He applies Christian faith to the use of speech. The Christian is to be “slow to speak” (i. 19), to bridle his tongue (i. 26). The evil produced by an unbridled tongue is pointed out. It is a little member but can do great mischief. It may be full of deadly poison (iii. 5, 6, 8).

The writer applies Christian faith to the relations between rich and poor, between employers and employed. He blames the Christian congregations for respect of persons, for favouring the rich rather than the poor (ii. 2-4). He reminds them that men may be poor in this world’s goods, but rich in faith (ii. 5). In language which recalls the stern denunciations uttered by Old Testament prophets, he censures the employers who have not paid their labourers the wages they have earned (v. 4).

He applies Christian faith to all the social relationships. It should put an end to unkind and malicious gossip (iv. 11) and to envy (v. 9). It should lead us to a frank acknowledgment of our faults against others, and to prayer for one another (v. 16).

And as the motive and basis of all his practical counsels, he assumes faith. This will lead men to ask God for wisdom in their difficulties and trials (i. 5) and will produce courage and stedfastness (i. 6). It is not a substitute for good works but leads to them (i. 27; ii. 14, 17, 20, 26). It is incompatible with respect of persons (ii. 1). It produces the character which he describes as “the wisdom that is from above,” peaceable, gentle, conciliatory (iii. 17). And it leads men to keep before them in all their actions the thought of the Great Judge and the Great Judgement (ii. 12; v. 4, 9).

The writer of the Epistle was not James the son of Zebedee, whose death is recorded in Acts xii. 2, but James “the Lord’s brother,” who is mentioned in Mark vi. 3; Acts xii. 17; xv. 13; 1 Cor. xv. 7; Gal. ii. 9. The date is uncertain, but there is much to be said in favour of as early a date as A.D. 45, in which case it is the earliest of all the Epistles. Some scholars, however, put it as late as A.D. 62.

1 to the twelve tribes, etc. Properly, “to the twelve tribes that are in the Dispersion”; i.e., scattered over the Roman empire: cp. John vii. 35; 1 Pet. i. 1. The remains of the Ten Tribes are included with Judah and Benjamin: see Luke ii. 36, “of the tribe of Asher”; and cp. Acts xxvi. 7.

2 temptations. Or, “trials”; whatever might put faith and constancy to the test (3), referring especially to persecutions.

3 the trying of your faith worketh patience. “The proving of your faith (by affliction: see Rom. v. 3) worketh constancy”: see Heb. xii. 1, and note. “That St. James no less than St. Paul regarded faith as the very foundation of religion, is evident from this verse as well as from ver. 6; ii. 1; v. 15’ (Mayor).

4 wanting nothing. “Lacking nothing,” the verb being the same as in ver. 5.

5 liberally, lit. “simply”: that is, with pure and disinterested generosity: cp. Matt. vi. 22; Rom. xii. 8.

6 nothing wavering. Or, “nothing doubting: for (7) he that doubteth,” etc. (R.V.): see Matt. xxi. 21, where the same word is used. For “a wave,” the R.V., more precisely, reads, “the surge.”

8 double minded. Probably (as R.V.) to be read in apposition with “that man” (omitting is)

“Double minded” conveys no impression of duplicity, but only that of indecision—“a man of two minds” (“l’homme dont le cœur est partagé” (French version)).

9 rejoice. Rather, “glory.” The Christian brother who is poor may well glory in his elevation as a child and heir of God (see ii. 5), and the rich in having the pride of wealth taken away; for the wealth itself will pass away, as a withering flower (10, 11).

11. For the sun, etc. The literal rendering of this verse is very striking and pictorial. “For the sun arose, together with the scorching wind, and withered the grass; and the flower thereof fell off, and the beauty of its form perished.”

12 when he is tried. That is, when he has stood the test; referring to the result of well-sustained trial: cp. Rom. v. 4. For “the crown of life” see 1 Cor. ix. 25; Rev. ii. 10.

14 every man. Better, as R.V., “each man,” severally.

15 finished. Or, “completed” or matured (see Rom. vi. 23).

16. Do not err, etc. Lit., “Be not led astray.”

17 the Father of lights, etc. There is here an allusion to heavenly bodies, in contrast with which, in their various vicissitudes, and shadows cast by their revolution (as eclipses or the shadows on a sundial), God is unfailing and unchanging, the Giver of good, and nothing but good. He shows this in the regeneration of believers (18), which, like the firstfruits at the beginning of the harvest, is to be followed by a vast ingathering of the redeemed (Rom. xi. 16).

19. Wherefore, etc. The mention of “the word of truth” leads to the thought of man’s duty in respect to it, serious and careful attention, but not eagerness in entering upon the office of teachers (cp. iii. 1) or the zeal of the angry partisan. Such a caution was evidently required by those to whom the apostle wrote.

20 the righteousness of God. The character which God approves, and which is not helped by angry controversy.

21 filthiness. “Baseness.” “The word was often used of counterfeit coin” (J. H. Moulton in Peake’s Commentary).

superfluity of naughtiness. Rather, “overflowing of malice.”

engrafted. Or, “implanted,” R.V.

which is able to save your souls. Cp. Rom. i. 16.

23 glass. Rather, “mirror”: see note on 1 Cor. xiii. 12.

24 he beholdeth himself, etc. Lit., and vividly, “he beheld himself and hath gone away; and he straightway forgot”: cp. on ver. 11. Again, a vivid picture as in ver. 11.

25 looketh into. Implying close attention: see 1 Pet. i. 12.

the perfect law of liberty. The emphasis is: “the perfect law, that of liberty.” The reference is to the word of gospel truth (18), which is to believers a law expressing God’s will; to be obeyed, not of constraint, but willingly. Such obedience is blessed “in the doing” (Rom. viii. 2; John viii. 31). “Continueth” means “continueth looking.”

26 seem to be religious. Without self-restraint no religious service can be acceptable to our Father in heaven.

27. Pure religion. The word translated “religion” denotes piety in its external aspect (Acts xxvi. 5; Col. ii. 18). This was often held to consist in ritual observances. On the contrary, says the apostle, divine service is rendered by kindness and purity.