James 1

J.W. Roberts Commentary On James 1SECTION ONE THE GIFTS OF GOD IN TRIALS James 1:1-18 Salutation–James 1:1 In the typical fashion of good Greek correspondence James has three main elements in the salutation: He names himself as the au¬thor, 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 1:1 —James,—The English name is derived from 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 Ste¬phen. Compare Acts 12:17 Acts 15:13 Acts 21:18; 1 Corinthians 15:7; Galatians 1:19 Galatians 2:9 Galatians 2:12; Mark 6:3 and Matthew 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.

James 1:1 —servant—. 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 (Deuteron¬omy 9:27); Joshua and Caleb (Judges 2:8; Numbers 14:24); Job (Job 1:8); Moses (1 Kings 8:53; Daniel 9:11); and Isaiah (Isaiah 20:3). It was especially used of the prophets (Amos 3:7; Zechariah 1:6; Jeremiah 7:25). It was used collectively of the church at Jerusalem in one of the early narratives (Acts 4:29). There is prob¬ably also a subtle blending of this O. 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 ac¬tually 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 be-longing 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 unnatu¬ral, but it is a mark of modesty.

Paul usually joins some other title with his frequent use of the term “servant,” such as “apostle” (Titus 1:1). Only in Philippians 1:1 and Jude 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 conveys the proper meaning of the original.

James 1:1 —to the twelve tribes—“The twelve tribes” was a synonym for the nation of Israel as a whole (Acts 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 scat¬tered people of the Jews. A second meaning is that the term “twelve tribes” is equal to “Israel,” used figuratively for the church.

In Luke 22:30 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” (Philippians 3:3). Compare Romans 2:29 Romans 9:6. This may also be the meaning of “Israel” in Galatians 6:15 . In Revelation 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 in¬sist that the term “twelve tribes of Israel” as spiritualized in the above manner refers only to the remnant of faithful Jews who ac¬cepted the gospel and thus that it means all “Christian Jews.” On this point, compare Burton, International Critical Commentary on Galatians 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 writ¬er 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., Acts 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,” partic¬ular stress is laid on that part allied to his own concern— the Jewish part.

James 1:1 —of the Dispersion,—The King James “scattered abroad” is bet¬ter translated by “Diaspora” as a technical term for all Israel liv¬ing outside of Palestine— the Dispersion. In New Testament times Israelites were living in “every nation under heaven” (Acts 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 inter¬marry with their captors. The great monument of this residence in Babylon is the Babylon Talmud, an immense library of commen¬tary on the law.

Josephus bears witness that many such Jews re¬mained 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 (Acts 6:9). But many Jews moved out of Palestine of their own accord. According to 2 Kings 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, Da¬mascus, in Cyrene of North Africa, in Crete, and all over Asia Minor the Jews lived and set up their synagogues. At one time Anti- ochus 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 fac¬tors in the spread of early Christianity. The book of James, then, in all probability was written to Jew¬ish Christians living among the Dispersion, with special thought given to those living in the nearer regions to Palestine where the book might reach.

James 1:1 —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 Acts 15:23 (the letter of the church at Jerusalem to their Gentile brethren suggested by James) and in Acts 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 lit¬erally 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 saluta¬tion, 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 TRIALSJas_1:2-4 The first section of the epistle seems to include James 1:2-18. The central idea is that God is the giver of every good and perfect gift (James 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. James 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. Acts 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” (Hebrews 12:2). James 1:2 —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 (Genesis 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 (Exodus 2:11; Leviticus 19:17). It could even ap­ply to a proselyte (Leviticus 19:7), to a covenant brother (Amos 1:9), or to a friend (as David and Jonathan, 2 Samuel 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” (John 2:12; Acts 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 (James 2:1 ff). James 1:2 —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 (Psalms 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 Revelation 2:2 the sense of “trying or testing” of false teachers (by examining their teaching) is found. In James 1:13 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 Hebrews 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 Romans 5:3 Paul mentions “tribulations” and in Romans 8:18 ff the “sufferings of this present time,” to which is added “the groan­ing and travailing in pain of the whole creation.” Compare also 1 Thessalonians 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 (James 2:6), being dragged to court and having one’ s religion blasphemed (James 2:6-7), the keeping back of wages due one (James 5:1 ff), and even the killing of the righteous (James 5:6). Then of course there is the passage on sickness (James 5:13 ff)- James 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 1 Samuel 2:12; Isaiah 1:3; Jeremiah 2:8 Jeremiah 9:2-5; Psalms 9:10 Psalms 36:10; Daniel 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 Matthew 24:43; Luke 10:11; Ephesians 5:5; 2 Timothy 3:1; 2 Peter 1:20 2 Peter 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” (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 1 Peter 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.

James 1:3 —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 Romans 5:3, “Affliction worketh patience.” The uncompounded verb occurs in 1:20 and in James 2:9 .

“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 Romans 2:7 and 2 Corinthians 6:4 . Other scriptures which stress this need of sted­fastness are Hebrews 10:36 Hebrews 12:1; Luke 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.

James 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” (1 Thessalonians 1:3), i.e., faith manifested in work; “work of ministry” means theactual 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.”

James 1:4 —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” (Romans 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 (Acts 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 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 (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 (Ephesians 3:19) or the measure of the stature of Christ (Ephe­sians 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 (2 Corinthians 7:1) through daily renewal (2 Corinthians 4:16).

The rendering of the New English Bible in Matthew 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 Colossians 1:28 Colossians 4:12; I Corin­thians 14:20; Hebrews 5:12-14; and Philippians 3:15. WISDOM IN TRIALS James 1:5-8 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.

James 1:5 —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 Ec- clesiasticus 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 (James 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 (1 Peter 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.

James 1:5 —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” (Matthew 7:7). Prayers for wisdom are frequent in Jew­ish literature: 1 Kings 3:5-15 1 Kings 4:29-34; Proverbs 2:6; Wis 7:7 Wis 9:4.

James 1:5 —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 (1 Kings 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: 2 Corinthians 8:2 2 Corinthians 9:11; and Romans 12:8. The “single eye” (Matthew 6:22; Luke 11:34) seems to mean “gener­ous,” as opposed to the “evil eye” which means “stingy” : Matthew 20:15; Mark 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.

James 1:5 —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” (Ec- clesiasticus 18:15-18). From the same book we have, “After you have given, upbraid not” (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.”

James 1:6 —Ask in faith,—Jesus often said that faith is a condition of ac­ceptable prayer (Mark 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” (Hebrews 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.

James 1:6 —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 Matthew 21:21; Mark 11:23; Romans 4:20 Romans 14:23; Jude 1:22. “Hesitate” would be a better translation in Acts 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 James 2:4 and in James 4:3 f. In the latter passage it is indecision between friendship with God and the world.

James 1:6 —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 Luke 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 Ephesians 4:13-14, where perfect or mature Christians are contrasted with those who are tossed about by every wind of doctrine.

James 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 (Genesis 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.”

James 1:7 —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 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. James 1:8 —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 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 Did- ache mentions the sin of doublemindedness as a part of the way of death. As already noted, James uses this word again in 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.” James 1:8 —unstable in all his ways.—The doubter is unstable or restless. In 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 Acts 14:16 and to Romans 3:16 . The usage is a frequent Old Testament one: Proverbs 3:6; Psalms 10:5; Jeremiah 16:17. Solomon said, “In all thy ways acknowledge her (wisdom; the Hebrew has Him) so that she may direct thy ways” (Proverbs 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.” THE TRIALS OF POVERTY AND RICHESJas_1:9-11 James progresses to a new phase of the subject. Mayor rightly sees this section as set within the framework of the whole section in James 1:2-18. The verb “boast” is set forward emphat­ically in the sentence, probably because of its similarity to the word “joy” in James 1:2. 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” (Proverbs 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. James 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, Nic- odemus, Mary (sister of Lazarus), and the women of Galilee. James would hardly have written in the supposition that no rich were potential Christians. In James 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: Matthew 6:19-34 Matthew 19:16-30; Luke 12:15-21 Luke 16:9-31; Mark 10:24; and compare 1 Corinthians 7:29-31; 1 Timo­thy 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. (See Deane, A. C., The World Christ Knew, Michigan State Col­lege, 1953.) The poor were despised and often oppressed (James 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 (1 Timothy 6:9). James 1:9 —of low degree—As in Luke 1:52, the word here means “poor” in terms of wealth. In other passages, such as James 4:6, the word is a character trait; so also in Romans 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.

James 1:9 —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 (Romans 5:11 Romans 15:17; I Corinthi­ans 1:31; Philippians 3:3), in the cross (Galatians 6:14), in the hope of salvation (Romans 5:2), in those he had converted (2 Thessalonians 1:4, etc.), in affliction (Romans 5:3), and in infir­mities (2 Corinthians 12:9). Paul feels foolish for glorying in his accomplishments in answer to his critics (II Corinthians ll:l6ff). Boasting in the Law (Romans 2:17), in self-righteousness (Romans 3:27), in the mistake of a fellow Christian (1 Corinthians 5:6), or in racial advantages (Galatians 6:13) is condemned. James uses the term in 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. James 1:9 —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. Luke 1:52 and Job 5:11. The verb is used in the frequently quoted paradox: “The one who humbles himself shall be exalted” (Luke 14:11 Luke 18:14). The Christian’ s spiritual condition is one of richness, of exaltation in Christ. He is priest and king (Revelation 1:6 Revelation 5:10; 1 Peter 2:9). He is to participate with Christ in judgment (1 Corinthians 6:3).

His spiritual blessings constitute promises “exceeding great and precious” (2 Peter 1:4). Christ became poor that we might be made rich (2 Corinthians 8:9). Compare Hebrews 11:26; Philip- pians 4:19; Ephesians 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.

James 1:10 —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 (James 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” (Luke 22:26).

Compare the attitude of Paul in Philippians 3:5-8. If the rich should lose his wealth, he may take it joyfully (Hebrews 10:34), but this is not James’ point here. James 1:10 —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 (1 Timothy 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 James 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.

Matthew 13:6. The expression “pass away” for death and disappearance is not uncom­mon. Cf. Matthew 24:34, “This generation shall not pass away.” For the figure compare ” My heart is smitten like grass and with­ered” (Psalms 102:4) and also Isaiah 40:6 (of fleeting human life), which is quoted in full in 1 Peter 1:24. Cf. also Psalms 37:2; Job 14:2.

James 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 Hosea 12:1 and Jonah 4:8. Arndt and Gingrich, however, incline to the King James’ “burning heat” of the sun. At any rate, the grass dd€*s not last long in the summer. James 1:11 —withereth the grass and the flower thereof falleth.—The word “grass” is usually used of green grass of the meadow (Matthew 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.

James 1:11 —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 Matthew 16:3, of the face of the sky. Even Jesus re­marked about the beauty of the flowers (Matthew 6:28-29) as well as of the fact that the flower is “here today and tomorrow is cast into the oven.”

James 1:11 —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 furnished the name of an evergreen plant used by Peter (1 Peter 5:4) to typify the crown of life.

James 1:11 —in his ways.—Either “in his pursuits of business” (trade jour­neys, James 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 t he 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 2: iff 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 IN TRIALS Jas_1:12 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 condition apart from the world’ s ills, for it denoted to the Greeks the kind of life the immortal gods lived. (Compare 1 Timothy 1:11 1 Timothy 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” (Luke 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” (Hebrews 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 James 5:11 in different terms.

James 1:12 —when he hath been approved,—The Greek word1 means some­thing tried and proved genuine; hence, as in Romans 16:10 , it means “the tried and true Christian” (Arndt and Gingrich). Compare also 1 Corinthians 11:19; 2 Corinthians 10:18 2 Corinthians 13:7; 2 Timothy 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 (Mark 1:12). This knowledge of the use of trials leads the Christian to joy in meeting them.

James 1:12 —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 (Matthew 27:29). The wreath was worn by the victor at athletic contests (I Corin­thians 9:25), at festivals (Isaiah 28 :lf), and also at times by kings and dignitaries as a sign of rank (so Christ in Revelation 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” (Proverbs 1:9) or “ glory” (Proverbs 4:9). So here “ crown of life” means the crown which consists of life (Matthew 7:14), that is, immortality.1 Jas 1:12 —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 (Mark 10:30; Matthew 19:29 Matthew 25:46; Luke 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 Acts 20:35).

James 1:12 —to them that love him.—Promises of blessings on those who love God are frequent both in the Old Testament and in the New: Exodus 20:6; Psalms 5:11; 1 Corinthians 2:9 (here Paul has quoted the LXX, Isaiah 64:4, though the Greek translation differs some­what from Paul); 1 Corinthians 8:3. Jesus had taught that keep­ing His word was evidence of love for Him (John 14:23 John 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” (Romans 6:4; cf. 2 Timothy 1:1; 2 Corinthians 5:17; Galatians 6:15; Ephesians 4:23 f) John calls “the more abundant life” (John 10:10) and “ life eternal” in many passages (John 5:24 John 5:39 John 6:27 John 6:40 John 6:47 John 6:54 John 6:68 John 17:2 f; 1 John 3:15 1 John 5:11 1 John 5:13 1 John 5:2 i0; and compare John 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 (2 Peter 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. : THEY DO NOT COME FROM GODJas_1:13-16 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. James 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 15:1 iff, “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.

James 1:13 —I am tempted of God.—The Greek preposition here actually means “by,” as in Matthew 16:21. Some Jews blamed God for sin. They observed an evil tendency in man, which they called Yetzer hara. 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.

James 1:13 —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” (Acts 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 (Titus 1:2); He is a God of holiness (1 Peter 1:15).

James 1:13 —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” (1 Corinthians 10:13).

James 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” (1 John 1:8). Even the Son of God was tempted in all points as we are (Hebrews 4:15). Paul said that he had to buffet his body and bring it into subjection (1 Corinthians 9:27).

James 1:14 —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 Romans 7:5 Romans 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. 2 Timothy 4:3; 2 Peter 3:3; Jude 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 (Matthew 12:29; Hebrews 2:14) and has no power over us that we do not give him (1 Corinthians 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 Proverbs 10:24 ; Philippians 1:23; and 1 Thessalonians 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 Romans 7:7 f; Colossians 3:5; 1 Thessalonians 4:5; Galatians 5:24; 1 Peter 4:3; 1 Timothy 6:9; 2 Timothy 2:22 2 Timothy 4:3; 2 Peter 2:10; Ephesians 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, ” 1 know my transgression; and my sin is ever before me” (Psalms 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).

James 1:14 —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. 2 Peter 2:14 2 Peter 2:18 warns of false teachers who “entice unsted- fast 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.”

James 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 Genesis 4:1 Genesis 30:17, Luke 1:24, where the LXX and Luke use the same word. The Septuagint in Psalms 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.”

James 1:15 —beareth sin:—Again James uses one of the ordinary words in Greek for the birth of young (Matthew 1:21, of Jesus’ birth). However in the following verse where the fullgrown sin bears death, James uses a different and less common word.

James 1:15 —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 (1 John 1:7-9; Acts 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).

James 1:15 —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” (Romans 6:23 Romans 8:6). Matthew 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,” Ephesians 2 :iff). 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. Hebrews 6:6 and 1 John 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.

James 1:16 —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: Luke 21:8, 1 Corinthians 6:9 1 Corinthians 15:33; Galatians 6:7.

This verse (James 1:16) is intended to be connected with the subject discussed in James 1:13-15. 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 (Mat­thew 5:45).

James 1:17 —Every good gift and every perfect gift—James uses two differ­ent words for ’’ gift.” In form the first means the ’’ act of giving” itself , and the second means the result of the giving, “ the gift” itself (Romans 5:16). The adjective “good” probably here means “useful,” or “beneficial,” as in Ephesians 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” (Acts 17:28-29). We cannot remind ourselves too often that everything that is good comes from Him. “Be ye thankful.”

James 1:17 —is from above,—That is, from heaven, the dwelling place of God (Acts 14:17; John 19:11 John 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.

James 1:17 —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 John 1:4-5 John 8:12 ff John 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: Genesis 1:14; Jeremiah 4:23 Jeremiah 31:35; Psalms 136:7, besides Jewish sources.

James 1:17 —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 Gala­tians 3:28 and Colossians 3:11). The 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 (l: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.

James 1:17 —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.

James 1:18 —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.

James 1:18 —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 (John 1:13). Many New Testament passages speak of the rebirth of souls dead in trespasses and sins through the gospel: 1 Peter 1:3 1 Peter 1:23; Titus 3:5; 1 John 2:29 1 John 3:19 1 John 4:7 f 1 John 5:1; 1 Corinthians 4:15; John 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 (Romans 6:4). Thus both Titus 3:5 and John 3:5 connect the rebirth and baptism.

The efforts of some commentators to make the words refer to crea­tion (Genesis 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.

James 1:18 —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: Colossians 1:5, “The word of truth of the Gospel” ; Acts 13:26, “The word of this salvation” ; and 2 Timothy 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 1 Peter 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 (Matthew 28:19-20; Acts 2:38 Acts 22:16; 1 Peter 3:21; Mark 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 (1 John 2:3).

James 1:18 —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 Deu­teronomy 18:4; Numbers 18:12; Exodus 13:11-16 (of the first-born). Israel was so called (Jeremiah 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 (Acts 15 :l6 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: 1 Corinthians 15:20 1 Corinthians 15:23 (of Christ as first from the dead); Romans 16:5; 1 Corinthians 16:15; and in some texts 2 Thessalonians 2:13 (of a specific group of Christians promising a larger harvest in the region, etc.); Romans 8:23 (of the foretaste of the Spirit already given); and Revelation 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 Hebrews 12:23, where Christians are so called. James 1:18 —of his creatures.—Though the word may involve all creatures including animals (1 Timothy 4:4), it is often limited to mankind (as in Colossians 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 TOWARD THE WORD WHICH BEGETSJas_1:19-27 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.

James 1:19 —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 be<:ome offended at the teaching of the word. God’ s word must be at work in us as His children (I Thes- salonians 2:13).

James 1:19 —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.

James 1:19 —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 (Acts 13:45). Some disciples became angry with Paul and became his enemy because he told them the truth about the teaching of Christ .(Galatians 4:16).

James 1:19 —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.

James 1:20 —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.

James 1:20 —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 . “Righteous­ness” here is not used in the special New Testament (one could almost say Pauline) sense (Romans 1:17 Romans 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 (2 Corinthians 6:14; 1 Timothy 6:11; II Timo­thy 2:22; Romans 14:17; Ephesians 5:9), as well as elsewhere (Mat­thew 6:1; 2 Peter 2:21; 1 John 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” (Matthew 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.

James 1:21 —putting away all filthiness—The verb here is the ordinary word for taking off clothes (Acts 7:58). But it is often used (as here) in a figurative sense; for example, Romans 13:12 (putting off works of darkness); Colossians 3:8 (wrath, anger, etc.); 1 Peter 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 (Romans 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 (2 Corinthians 7:1). Without this we shall not see God (Hebrews 12:14).

James 1:21 —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 (1 Peter 2:1; Titus 3:3; Ephesians 4:31). Here this meaning is not a natural antithesis of meekness as is demanded by the context. The word for “overflowing” means “surplus” . It implies (as Ropes suggests) that such evil is not a normal part of character, but an excess.

James 1:21 —receive with meekness—The verb means “to accept” or even “to approve of.” See 1 Corinthians 2:14 ; 2 Corinthians 8:17; 2 Thessalonians 2:10 . For the idea of receiving teaching, see Luke 8:13; Acts 8:14 Acts 11:1 Acts 17:11; 1 Thessalonians 1:6 1 Thessalonians 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 (James 3:17).

“Meekness” is seen in the Old Testament as the hallmark of the future reign of the Messiah: Psalms 25:9 ; Psalms 34:2 Psalms 37:11 Psalms 76:9 Psalms 147:6 Psalms 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 (Matthew 11:29). See Matthew 5:4; Colossians 3:12; Ephesians 4:2; 2 Corinthians 10:1; Galatians 5:23; 2 Thessalonians 3:5.

James 1:21 —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 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” (Matthew 13:21).

James 1:21 —able to save your souls.—God’ s word is powerful to save all, saint and sinner (Cf. Romans 1:16; John 5:24; Luke 1:37; 1 Timo­thy 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 (1 Thessalonians 5:23; 2 Peter 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.”

James 1:21 —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. Matthew 11:29 Matthew 26:28; 3 John 1:2; Revelation 18:14). 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. 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 Matt. x:18; xvi.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.

James 1:22 —be ye doers— This is a characteristic word in James (Cf. James 1:22-23 James 1:25 James 4:11). In 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” (Acts 17:28) and in Romans 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, Matthew 10:16 ; cf. also Matthew 24:44; 1 Corinthians 14:20 1 Corinthians 15:28; Ephesians 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” (Matthew 23:3 cf. Matthew 7:21 cf. Matthew 7:24-27; Luke 8:21; John 8:31 John 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. James 1:22 —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. James 1:23 —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. James 1:23 –unto a man beholding his natural face—The verb often means to “look with contemplation or reflection” (“consider the lilies,” Luke 12:27; compare also 12:37; Acts 7:31ff Acts 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 James 1:25.

“His natural face” is literally “the face of his birth” , 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.

James 1:23 —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.

James 1:24 —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.

James 1:24 —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.

James 1:25 —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” (1 Peter 1:12; see also John 20:5 John 20:11). The look at God’ s word must be more than a glance, if we see ourselves as God would see us.

James 1:25 —into the perfect law,—This must be interpreted in the context as the same as the “word of truth” (James 1:18), the “implanted word” (James 1:21), and simply “the word” in James 1:22, and possibly “the faith” (objective) of James 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. Jude 1:3). The Christian expects no “latter-day re­velation.” So Mayor says, “The law of liberty is called perfect as the heavenly Tabernacle in Hebrews 9:11, because it carries out, com­pletes, realizes the object and meaning of the Mosaic law which it replaces (Matthew 5:17).” Whatever may be the meaning of the term “law” in James 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 (Acts 15:10) and Paul (in Galatians, e.g., Galatians 5:4 Galatians 4:9; Romans 7:2; Ephesians 2:14; Colossians 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 2:12.

The New Testament writers see the gospel as the fulfillment and logical out­come of the Old Testament (Acts 24 :l4ff; Romans 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 (Romans 8:3; Galatians 3:11; Hebrews 7:19). But the gospel also is qualitatively better than the law. It reveals things previously not even imagined (2 Corinthians 2:9-12; 1 Peter 1:1 Off). As the church is the better and more perfect tabernacle (Hebrews 9:11), so the word of truth, as the law which is brought in through the changing of the Law of Moses (Hebrews 7:12), is “the perfect law.”

James 1:25 —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 (Romans 6:14; see also John 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 ? 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 (Romans 8:2). The “law of Christ” in Gala­tians 6:2 seems to mean Christ’ s “new commandment” (John 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 (1 John 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 Galatians 5:1 de­clares that Christ has set us free; however, we must not consider this as license (Galatians 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 (James 1:15). 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 (James 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.1 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, Galatians 3:10; James 2:10). Rather this obedience is the “obedience of faith,” rendered freely out of gratitude or love to God and Christ for their grace (Romans 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 (1 Corinthians 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 (Titus 1:15-16 Titus 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 (James 2:9) and will be judged without mercy (James 2:13). If he errs as a teacher, he will receive heav­ier judgment (James 3:1). If he is worldly, he becomes God’ s enemy (James 4:4) and a sinner (James 4:8). If he swears, he falls under judgment (James 5:13). Or if he errs from the truth, he may die (the second death) (James 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” (Galatians 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 James 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” (Romans 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.

James 1:25 —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 Philippians 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 (John 8:31; 2 John 1:9). And see 1 Timothy 2:15; 2 Timothy 3:14. James’ point is not far different, for he im­plies that action must follow the continuing to look.

James 1:25 —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” (Luke 16:8) and “judges of evil thoughts” for “evil-thinking judges” in James 2:4.

James 1:25 —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 John 13:17, “If ye know these things, blessed will you be if you do them.” In Jesus’ parable of the wise and unwise builders (Matthew 7:24ff) 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. The Application: Pure and Vain Religion. James 1:26-27 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.

James 1:26 —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 (I Corin­thians 3:18). Another possible meaning is “has a reputation as” (Cf. Galatians 2:2 Galatians 2:6; Mark 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 Acts 26:5 and in Colossians 2:18 . 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 Ecclesiasticus (11:15; 14:16) 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 (Revelation 3:1) or think himself rich when he is poor (James 3:17).

James 1:26 —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: Psalms 39:1; Job 2:10; Matthew 12:34-37 Matthew 15:19; Ephesians 4:25-29.

James 1:26 —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 (Matthew 5:23). “Vain” means “useless,” “empty,” or “fruitless.” So faith may be useless (1 Corinthians 15:17; cf. also Titus 3:9; 1 Corinthians 3:20; Matthew 15:8; and 1 Peter 1:18).

James 1:27 —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,” Matthew 5:8, and “clean conscience,” 1 Timothy 3:9). If one holds the faith in partiality, he sins (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 James 3:17).

James 1:27 —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” (1 Timothy 2:3). See Romans 2:13; Job 9:2 Job 1 Corin­thians 3:19; Galatians 3:11; 2 Thessalonians 1:6; 1 Peter 2:4; 2 Peter 3:8. To set our own standard is “will worship” (Colossians 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.

James 1:27 —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 Jeremiah 23:2; Zechariah 11:16; Matthew 25:36 Matthew 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 (Genesis 21:1; Exodus 3:16 Exodus 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 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; 1 Timothy 5:3 enjoins the support of widows who do not have relatives to support them. Old Testament references are numerous: Deuteronomy 26:19; Exodus 22:22; Job 31 :l6f. The New Testament puts no limitation upon which widows or orphans are to be helped. Paul’ s rule is MDo good to all men, especially to those of the household of faith”1 (Galatians 6:10). One would assume that James’ rule would work in the same way. 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 1 Timothy 5:16 (“ Let 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 (1 Timothy 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 out. Such a matter is one of expediency so long as it does not violate the teaching of the New Testament. Whether a local church setTup“ a locaT 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 2 Corinthians 8:19-20 2 Corinthians 8:23) would seem to be left to our discretion. James Chapter OneVerse 1 THE GENERAL LETTER OF JAMESOesterley 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 (James 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 (James 1:2-4); (2) in ignorance and uncertainties, let the Christian pray in faith without doubting (James 1:5-8); (3) in economic disparities, the rich and the poor alike are to rejoice at their new status in Christ (James 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 (James 1:19-20); and (6) it is not hearing God’s word but the hearing and doing of it that lead to perfection (James 1:21-27). James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are of the Dispersion, greeting. (James 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” (Matthew 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 (Romans 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” (Matthew 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”? (Matthew 5:11-12). This is exactly the thought of James here. Manifold temptations … Although the same word is used in James 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] (trials) has two meanings: external adversities here, and inner impulse to evil inJames 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 (James 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 (Genesis 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 (Mark 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” (Luke 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 (Romans 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 (Matthew 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 Colossians 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.” (2 Timothy 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 James 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?” (Matthew 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” (Mark 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 James 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 <a href="/bible/parallel/JAS/1/1" class="green-link">James 1:1</a>, and repeatedly in other chapters, we see no reason for making "Lord" mean "God" here ... In <a href="/bible/parallel/JAS/5/4" class="green-link">James 5:4</a>, 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 <a href="/bible/parallel/MAT/6/24" class="green-link">Matthew 6:24</a>";[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 <a href="/bible/parallel/JAS/1/6" class="green-link">James 1:6</a>. [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 <a href="/bible/parallel/JAS/4/7" class="green-link">James 4:7-10</a> and in <a href="/bible/parallel/JAS/5/1" class="green-link">James 5:1-6</a>) 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 (<a href="/bible/parallel/1CO/7/22" class="green-link">1 Corinthians 7:22</a>).[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 (<a href="/bible/parallel/MAT/6/20" class="green-link">Matthew 6:20</a>); 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 (<a href="/bible/parallel/MAT/5/3" class="green-link">Matthew 5:3</a>). [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" (<a href="/bible/parallel/JAS/1/6" class="green-link">James 1:6</a>); "flower of the grass" (<a href="/bible/parallel/JAS/1/10" class="green-link">James 1:10</a>), "rough winds" (<a href="/bible/parallel/JAS/3/4" class="green-link">James 3:4</a>), "much wood ... kindled by small fire" (<a href="/bible/parallel/JAS/3/5" class="green-link">James 3:5</a>), "the wheel of nature" (<a href="/bible/parallel/JAS/3/6" class="green-link">James 3:6</a>), "beasts and birds" (<a href="/bible/parallel/JAS/3/7" class="green-link">James 3:7</a>), "the fountain" (<a href="/bible/parallel/JAS/3/11" class="green-link">James 3:11</a>), "a fig tree" (<a href="/bible/parallel/JAS/3/12" class="green-link">James 3:12</a>), "the early and latter rain" (<a href="/bible/parallel/JAS/5/7" class="green-link">James 5:7</a>), 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 <a href="/bible/parallel/JAS/1/2" class="green-link">James 1:2</a>, 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, <a href="/bible/parallel/JAS/1/12" class="green-link">James 1:12</a> is to be associated with <a href="/bible/parallel/JAS/1/2" class="green-link">James 1:2-4</a>."[29]If, as Lenski thought, external trials are meant here also, then this verse is parallel to <a href="/bible/parallel/MAT/5/10" class="green-link">Matthew 5:10-11</a>. 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” (1 Corinthians 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 2 Timothy 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” (1 Corinthians 9:25) and the “crown of righteousness” (1 Timothy 4:8); Peter spoke of “the crown of glory that fadeth not away” (1 Peter 5:4); and John wrote, “Be thou faithful unto death, and I will give thee the crown of life” (Revelation 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" (<a href="/bible/parallel/ROM/6/23" class="green-link">Romans 6:23</a>). 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" (<a href="/bible/parallel/MAL/3/6" class="green-link">Malachi 3:6</a>). 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 (<a href="/bible/parallel/1PE/1/23" class="green-link">1 Peter 1:23</a>)";[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’ and word of truth' are rather the language of the gospel."[42] Gibson also wrote: "Compare with <a href="/bible/parallel/1PE/1/23" class="green-link">1 Peter 1:23</a>, 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” (2 Thessalonians 2:13). “These early Christians were called firstfruits' 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" (<a href="/bible/parallel/EPH/4/26" class="green-link">Ephesians 4:26</a>), the same being also condemned by him in a number of other passages: <a href="/bible/parallel/2CO/12/20" class="green-link">2 Corinthians 12:20</a>; <a href="/bible/parallel/GAL/5/20" class="green-link">Galatians 5:20</a>; <a href="/bible/parallel/COL/3/8" class="green-link">Colossians 3:8</a>; <a href="/bible/parallel/EPH/4/31" class="green-link">Ephesians 4:31</a>, 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" (<a href="/bible/parallel/EPH/4/25" class="green-link">Ephesians 4:25</a>), "when I became a man, I put away childish things" (<a href="/bible/parallel/1CO/13/11" class="green-link">1 Corinthians 13:11</a>), 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” (Luke 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 (<a href="/bible/parallel/COL/3/16" class="green-link">Colossians 3:16</a>). [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 <a href="/bible/parallel/ROM/2/13" class="green-link">Romans 2:13</a>; 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" (<a href="/bible/parallel/ROM/2/13" class="green-link">Romans 2:13</a>). 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 <a href="/bible/parallel/MAT/13/4" class="green-link">Matthew 13:4</a> <a href="/bible/parallel/MAT/13/19" class="green-link">Matthew 13:19</a>. 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" (<a href="/bible/parallel/ROM/3/31" class="green-link">Romans 3:31</a>), also, "And so fulfill the law of Christ" (<a href="/bible/parallel/GAL/6/2" class="green-link">Galatians 6:2</a>). 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" (<a href="/bible/parallel/HEB/8/8" class="green-link">Hebrews 8:8</a>). True the Psalmist declared that "The law of the Lord is perfect" (<a href="/bible/parallel/PSA/19/7" class="green-link">Psalms 19:7</a>); 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" (<a href="/bible/parallel/GAL/5/1" class="green-link">Galatians 5:1</a>; <a href="/bible/parallel/ACT/15/10" class="green-link">Acts 15:10</a>). 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 (<a href="/bible/parallel/HEB/7/19" class="green-link">Hebrews 7:19</a>), the law of Christ leads to the absolute perfection of the redeemed in Christ (<a href="/bible/parallel/COL/1/28" class="green-link">Colossians 1:28</a>, 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 (<a href="/bible/parallel/ROM/3/31" class="green-link">Romans 3:31</a>), the same as the "law of Christ" (<a href="/bible/parallel/GAL/6/2" class="green-link">Galatians 6:2</a>), and the same as "the law of the Spirit of life in Christ Jesus" (<a href="/bible/parallel/ROM/8/2" class="green-link">Romans 8:2</a>). 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" (<a href="/bible/parallel/MAT/28/18" class="green-link">Matthew 28:18-20</a>). 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 <a href="/bible/parallel/MAT/23/14" class="green-link">Matthew 23:14</a>; <a href="/bible/parallel/LUK/20/47" class="green-link">Luke 20:47</a>, 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. EPISTLE OF JAMES”

Chapter OneO IN THE CHAPTER

1. To appreciate the value of enduring trials

2. To understand how sin develops, from temptation to death (separation from God)

3. To note the importance of being doers of the Word, and practitioners of religion that is pure and undefiled before God

SUMMARY Following a simple and humble salutation (James 1:1), James begins his epistle with a call to view trials as occasions to rejoice, understanding they can produce patience which leads to maturity (James 1:2-5). If wisdom is needed, he counsels his readers to ask God with faith and no doubting (James 1:5-8). In the meantime, the poor are encouraged to rejoice in their exaltation, while the rich are to be thankful for their humiliation (James 1:9-11).

Motivation to endure temptation is given, along with an explanation as to the true source of temptations and the development of sin which leads to spiritual death (James 1:12-15). Let no one be deceived, God is not the source of temptation, but the Father of every good and perfect gift which comes down from above, who has brought us forth that we might be the firstfruits of His creation (James 1:16-18).

With admonitions to be swift to hear, slow to speak, and slow to wrath, James then expounds upon a major theme of this epistle: to be doers of the word and not hearers only. Illustrating the folly of being a hearer only, he contrasts the difference between religion that is useless and that which is pure and undefiled before God (James 1:19-27).

OUTLINE (James 1:1) I. TRUE ENDURES TRIALS AND (James 1:2-18) A. WITH JOY AND (2-4)1. Knowing that the testing of your faith produces patience 2. Letting patience produce its perfect work a. That you may be perfect and complete b. That you may lack nothing

B. WITH WISDOM FROM GOD (James 1:5-8)1. If you lack wisdom, ask God a. Who gives to all liberally and without reproach b. It will be given to you 2. But ask in faith, with no doubting; for he who doubts… a. Is like a wave of the sea driven and tossed by the wind b. Should not suppose that he will receive anything from the Lord c. Is a double-minded man, unstable in all his ways

C. WITH A PROPER (James 1:9-11)1. If a lowly brother, glory in your exaltation 2. If rich, glory in your humiliation a. For as the flower of the field you will pass away, as the grass withers with the burning heat of the rising sun b. So the rich man will fade away in his pursuits

D. WITH AN OF (James 1:12-15)1. The man who endures temptation will be blessed a. For he will receive the crown of life when he is proven b. Which the Lord has promised to those who love Him 2. Temptations do not come from God a. God cannot be tempted by evil b. He does not tempt anyone 3. The source of temptations a. One is tempted when drawn away by his own desires and is enticed b. When desire has conceived, it gives birth to sin c. Sin, when full-grown, brings forth death

E. WITH AN OF THE FATHER’S (James 1:16-18)1. Do not be deceived, beloved brethren 2. Every good and perfect gift is from above a. Coming down from the Father of lights b. With whom there is no variation or shadow of turning 3. Of His own will He brought us forth a. By the word of truth b. That we might be a kind of firstfruits of His creatures

II. TRUE OF DOING, NOT JUST HEARING (James 1:19-27) A. ONE SHOULD BE SWIFT TO HEAR (James 1:19-20)1. Let every one be swift to hear, slow to speak, slow to wrath 2. For the wrath of man does not produce the righteousness of God

B. ONE SHOULD NOT BE HEARERS ONLY, BUT DOERS (James 1:21-27)1. What to lay aside, and what to receive a. Lay aside all filthiness and overflow of wickedness b. Receive with meekness the implanted word, which is able to save your souls 2. Be doers of the word, and not hearers only a. Otherwise you deceive yourselves b. You are like a man who after looking in mirror soon forgets what he looked like 3. One who looks into the perfect law of liberty and continues in it… a. Is not a forgetful hearer, but a doer of the work b. Will be blessed in what he does 4. Your religion is useless… a. If you think you’re religious, but do not bridle your tongue b. You deceive only your heart 5. Pure and undefiled religion before God and the Father is this… a. To visit orphans and widows in their trouble b. To keep oneself unspotted from the world

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- True religion endures trials and temptations (James 1:1-18)

• True religion consists of doing, not just hearing (James 1:19-27)

2. How should Christians view trials in their life? Why? (James 1:2-3)- An occasion in which to rejoice

• Knowing that testing one’s faith produces patience

3. What is the value of developing patience? (James 1:4)- It helps to make one perfect and complete, lacking nothing

4. If we lack wisdom, what should we do? Why? How? (James 1:5-6)- Ask of God

• He gives to all liberally and without reproach
• In faith, with no doubting

5. What is one who doubts like? What can he expect? Why? (James 1:6-8)- Like the wave of the sea driven and tossed by the wind

• To receive nothing from the Lord
• He is double-minded, and unstable in all his ways

6. In what should the lowly brother glory? The rich man? (James 1:9-10)- His exaltation

• His humiliation

7. What is the rich man like in his pursuits? (James 1:10-11)- A flower of the field that soon withers with the heat of the rising sun

8. When is the man who endures temptation blessed? How will he be blessed? (James 1:12)- When he is proved

• By receiving the crown of life the Lord has promised to those who love Him

9. What should no one say when they are tempted? Why? (James 1:13)- “I am tempted by God”

• God cannot be tempted by evil, nor does He tempt anyone

10. Then how is one tempted? (James 1:14)- When drawn away by his own desires and enticed

11. When is sin born? What does sin produce when full-grown? (James 1:15)- When desire has conceived and given birth

• Death

12. What is the source of every good gift and every perfect gift? (James 1:17)- From above, coming down from the Father of lights

13. How has God brought us forth (given us birth)? Why did He do this? (James 1:18)- Of His own will, by the word of truth

• That we might a kind of firstfruits of His creatures

14. What does James desire of his “beloved brethren”? (James 1:19)- To be swift to hear, slow to speak, slow to wrath

15. Why should one be “slow to wrath”? (James 1:20)- The wrath of man does not produce the righteousness of God

16. What needs to be laid aside? (James 1:21)- All filthiness and overflow of wickedness

17. What needs to be received with meekness? Why? (James 1:21)- The implanted word

• It is able to save your souls

18. To avoid deceiving ourselves, what must we be? (James 1:22)- Doers of the word, and not hearers only

19. What is one like who hears the word but does not do it? (James 1:23-24)- One who looks at himself in a mirror, only to go away and soon forget what he looked like

20. Who will be truly blessed in what they do? (James 1:25)- He who looks into the perfect law of liberty, and continues in it

• He who is not a forgetful hearer, but a doer of the work

21. Whose religion is useless? (James 1:26)- The one who thinks he is religious, but does not bridle his tongue and deceives his own heart

22. What is pure and undefiled religion before God? (James 1:27)- To visit orphans and widows in their trouble

• To keep oneself unspotted from the world Questions by E.M. Zerr On James 11. Does James call himself an apostle?

2. Of whom does he style himself a servant?
3. To whom does he send his greeting?
4. What part of these tribes is he considering?
5. In what relation does he entitle them?
6. What should they count as joy?
7. State the advantage of these things.
8. What must patience be permitted to have?
9. This will make them what?
10. From whom does wisdom come?
11. How liberal is he in the bestowal of this?
12. In what mind must we ask for this?
13. What should be the basis of this mind?
14. To what is a wavering man compared?
15. What will such a man receive from the Lord?
16. State what is wrong with a doubleminded man.
17. In what may the lowly brother rejoice?
18. Of what does this exaltation consist?
19. What warning given to the rich?
20. Like what shall he pass away?
21. To what is the scorching sun compared?
22. What man is here said to be blessed?
23. State what he will receive as reward?
24. What class is promised the reward?
25. When tempted what shonld a man not say?
26. Compare 13th verse with Gen. 22: 1.
27. When is a man tempted?
28. After conception of sin what is the birth?
29. When the child is grown what will he bring?
30. Explain meaning of err.
31. From whom comes every gift?
32. Of what is he the father or creator?
33. How straightforward is he?
34. By what did he beget us?
35. If He begat us what is our family relationship?
36. In what should we all be swift?
37. What should we be anxious to hear?
38. In what be slow?
39. What does man’s wrath not do?
40. Does this mean being angry is always wrong?
41. How must we get rid of all filthiness?
42. State how much of it we must get rid of.
43. Does this mean of the flesh, or spirit?
44. What is a superfluity?
45. After laying thcse apart are we ready to die?
46. What must we receive?
47. In what spirit must we receive it?
48. What is it able to do for us?
49. This is provided we are what besides hearers?
50. To whom is a mere hearer likened?
51. How does it affect his memory?
52. Into what should we look r
53. Why call it the law of liberty?
54. What should looking into it be followed with?
55. Instead of a forgetful hearer what is he?
56. What shall be done for this man?
57. State what makes religion vain.
58. Who is deceived by such?
59. Define pure religion as it pertains to others.
60. Define it as it pertains to self.

James 1:1

James 1:1. I have consulted a number of works of reference such as commentaries, lexicons, dictionaries and histories, as well as the various passages in the New Testament that are related to to the subject, and my conclusion is that the author of this epistle is “James the Lord’s brother” (Galatians 1:19). In the passage just cited he is called an apostle but not one of the twelve. He was an important man as may be seen by the following passages. Acts 12:17 Acts 15:13-21 Acts 21:18; Galatians 1:19 Galatians 2:9 Galatians 2:12. James calls himself a servant of God and of the Lord Jesus Christ.

This is significant, for it indicates that both of these members of the Deity must be recognized as having divine authority. The epistle was especially written to Jewish Christians who were scattered among the Gentiles. The term twelve tribes is used figuratively only, for in Christ there are no tribal distinctions. It is used in the same sense as Paul used it in Acts 26:7, where we know he was speaking of them as Christians. The truth is that there were disciples of Christ made from all the twelve tribes. Greeting means a friendly salutation from one who wishes well for the one greeted.

James 1:2

James 1:2. Count it all joy cannot mean to pretend that they get enjoyment out of that which is disagreeable, for that would be an act of insincerity. The idea is they should regard it as something that would result in a benefit. Temptations refers to adversities or hardships such as might be imposed upon them by their enemies.

James 1:3

James 1:3. Patience means endurance and if the disciples remain true to Christ amidst the trials, it will demonstrate the genuineness of their faith.

James 1:4

James 1:4. Since the good result of trials that have been endured through faith is to demonstrate patience, the disciples are urged to “let the good work go on.” The word perfect means complete, and if the good work is allowed to continue to the end, it will result in a life that is completely devoted to God or that is willing to go far enough that it will be wanting (lacking) nothing.

James 1:5

James 1:5. The word wisdom is from the Greek word SOPHIA which occurs 51 times in the New Testament. It has many shades of meaning concerning which Thayer makes the following statement: “Used of the knowledge of very diverse [different] matters, so that the shade of meaning in which the word is taken must be discovered from the context [connection] in every particular case.” We are sure that God will not change the physical conditions of any man’s brain, therefore the wisdom which James says He will give in answer to prayer cannot mean the natural gift colloquially called “horse sense.” Hence the passage means to ask God to help us in our efforts to use our faculties in acquiring useful knowledge. Upbraideth not means God will never tire of hearing the requests of His children.

James 1:6

James 1:6. Regardless of what may be said as to how or when God answers prayer, we are sure He will not grant any petition that is not in harmony with His word. Therefore to ask in faith means to ask for such favors that are in harmony with that word since faith comes by hearing it (Romans 10:17). Furthermore, we must believe that word after we hear it or else our attitude will be a wavering one. James likens such a mind to a wave that is unsteady because It changes its position every time the wind changes.

James 1:7

James 1:7. Again, regardless of how or when God answers prayer, He will not grant any petition made by a person such as the preceding verse describes.

James 1:8

James 1:8. Double minded means to be uncertain or doubting. Thayer defines it at this place as one who is “divided in interest.” Since the passage says he is unstable in all his ways it puts him in the class described in verse six.

James 1:9

James 1:9. Low degree. Those in the humble or lowly walks of life may take satisfaction from the exaltation or honor of being a servant of Christ. That is the most dignified station or manner of life that any man can maintain.

James 1:10

James 1:10. The rich man who trusts in his wealth (Mark 10:24) has no Just cause for rejoicing unless he become low or humble. The uncertainty of the wealth of this world is likened to the flowers that are flourishing so briefly.

James 1:11

James 1:11. As the sun overcomes the beauty and show of the blossoms, so the test of time will finally nut an end to the vanity of riches. Ways means purposes or schemes that a man has that have the accumulation of wealth as their chief motive. This does not condemn the lawful production of property that is intended to be used for doing good. (See Ephesians 4:28.)

James 1:12

James 1:12. Temptations means trials same as in verse 2. They are bound to come especially to a man who is determined to serve Christ in the midst of sinful men. But such experiences are calculated to become a test of his faith. The test will not be completed until the end of life (Revelation 2:10), and if the disciple is thus faithful he will receive the crown promised by the Lord.

James 1:13

James 1:13. The Bible does not contradict itself, so when it says for us to consider temptations as cause for Joy (verse 2) then here tells us that God does not tempt any man, we know there is a difference between temptations. The key to the subject is in the word evil which is not the same as trials or adversities. It is from an original word that always means the opposite of good; is always morally bad. Of course God does not use such means to test His creatures in their religious life.

James 1:14

James 1:14. James uses the process of natural reproduction to illustrate the course of sin. First a man’s lust (evil desire) entices the object or victim of wicked design.

James 1:15

James 1:15. With the consummation of the evil design, that is, when it has accomplished its gratification the conception takes place. After the conception the next step is the bringing forth of the creature that was conceived. The name of the creature so conceived and brought forth is SIN. The final destiny of such a creature is death or separation from God. The way to avoid such a regrettable reproduction is for a man to resist all of the enticements as a virtuous woman should resist all who would lure her into a life of shame.

James 1:16

James 1:16. In the preceding two verses the writer draws an illustration from the natural process of reproduction. In this and the following verse he makes one out of the motions of the heavenly bodies. Err is from the Greek word PLANAO, and it is the verb form of a noun in the same class which is “planet,” coming from the Greek word PLANATE% which Jude 1:13 uses where he speaks of “wandering stars.” Since these planets or stars were believed to wander from side to side, their action was adopted into language to describe men who stray from the straight path. The verse means that Christians should not imitate the action of those planets here translated by the word err.

James 1:17

James 1:17. We may rightly feel indebted to any thing or person that is the source of benefits to us. The planets are not such a source in the sense of being the giver, but instead are themselves a gift to us. The giver of them is God and James calls Him the Father of lights, the last word meaning the planets because they are luminous bodies. Since the Father (or creator) of these lights is the giver of all good things, we should imitate Him and not the planets which have the habit of erring or wandering about. God does not waver and as an indication of the steadiness of His example.

James declares that He does not even produce a shadow by turning. The figure is drawn from the circumstance that at certain seasons and at particular places on the earth, when the sun is straight over the equator it cannot cause any shadow. But when it turns to go either north or south (as it seems to do), it will then cast a shadow. James thus describes God as more fixed in His characteristics than the sun.

James 1:18

James 1:18. The writer again uses the thought of reproduction for an illustration. A father begets his own children and they become of the same kind of creatures as himself. God begets men by the word of truth concerning Christ (1 John 5:1). First-fruits is used in the sense of seniority because Christians are the first creatures who are said to have been born to God through faith in Jesus who is the “only begotten” Son of the Father in the sense of personality of being.

James 1:19

James 1:19. Wherefore means because of such a truth, namely. that belief of the word concerning Christ begets one unto God, it is a great reason for giving respect to that word. Swift means eager or ready to hear the word of the Lord. No man can be too eager to hear the word of God, but he should be slow or discreet in what he says. Likewise he is not condemned for the mere fact of becoming angry (Ephe-sians 4:26). but he should bring himself into control and not be inclined to fly into a rage at every provocation.

James 1:20

James 1:20. A man who controls himself may do right in spite of his anger, but no person will work the righteousness of God because he is worked up by wrath.

James 1:21

James 1:21. Lay apart signifies that a man must put his evil practices out of his life himself, and not expect God to work some special influence over him to purify him. All filthiness means any kind of impurity either of body or mind. Naughtiness is a stronger word than is usually attached to it, and means that which is injurious and wicked. Superfluity signifies something that is extra or that is useless as an item of a man’s character. The sentence denotes that any evil principle is such an item when it is a part of a man’s conduct. Receive with meekness means to accept the word in humility and not in the spirit of resentment. Engrafted signifies to be implanted or received in the heart with the spirit of obedience. If it is so received the word of the Lord will save the soul.

James 1:22

James 1:22. Even a good seed that is implanted in the soil will produce no fruit unless it becomes active. So the engrafted word will be fruitless unless the receiver of it becomes active and does what it directs. It is a matter of self-deception to imagine that hearing the ward is all that is required to be acceptable to the Lord. Even men will not be deceived (much less the Lord) by such a character, for it will be apparent to all that such a person is not producing anything useful to others.

James 1:23

James 1:23. While a man is standing before a mirror he is seeing himself in reflection but no action is being shown. Likewise as long as a person is only hearing (or reading) the Bible he is seeing his duties portrayed but seeing nothing being done.

James 1:24

James 1:24. The moment he leaves the mirror the image disappears from his mind, and he will need to return to it again to “see himself as others see him.” It he could remain constantly before the glass he would never forget the vision of his appearance. However, in a literal sense a man could not remain always in front of the mirror and also attend to his other business, but that is not the part of the subject James is illustrating.

James 1:25

James 1:25. In mental and spiritual matters it is possible to accomplish things that are impossible with material activities. Hence it is possible to he constantly in the view of the spiritual mirror and at the same time be actively engaged in the Lord’s work as the writer now insists. It is called the perfect law of liberty because it makes us free from our sins and gives us the spiritual liberty that cannot be had from any other source. (See Romans 8:2) It is necessary to look into the Bible in order to learn what kind of work the Lord desires, then what is done will be correct as to activity and such will bring the blessing of God.

James 1:26

James 1:26. Thayer defines the original for religious as “Fearing or worshipping God,” and religion is the noun form of the same term. Bridleth not his tongue would violate verse 19, and such a person is considered self-deceived (verse 22). Such a religion is vain which means “without any force” according to Thayer’s definition.

James 1:27

James 1:27. Pure means unmixed and undefiled denotes something that is unsoiled. There is not much difference between the two words, but the former has the idea of something not attached to another ingredient to begin with, while the latter denotes that it remains so afterward. Visit. One definition of the word is “To look upon in order to help or benefit” Thayer. It has to do with one’s actions toward others. Unspotted from the world means to be free from the vices commonly practiced by mankind.