James 1

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 32 2 8 0 0 Commentary) The Epistle of James) 1. Perseverance) 1:1 27) ) Outline) 1:1 A. Greetings ) 1:2 11 B. Trials ) 1:2 4 1. Testing of Faith ) 1:5 8 2. Asking for Wisdom ) 1:9 11 3.

Taking Pride ) 1:12 18 C. Tests ) 1:12 1. Sustaining the Test ) 1:13 15 2. Being Tempted to Desire ) 1:16 18 3. Receiving Perfect Gifts ) 1:19 27 D. Agreements ) 1:19 21 1.

Accepting the Word of God ) 1:22 25 2. Listening Obediently ) 1:26 27 3. Serving Religiously ) ) ) ) A. Greetings) 1:1) 1 1 James, a servant of God and of the Lord Jesus Christ,) To the twelve tribes scattered among the nations:) Greetings.) ) The Epistle of James belongs to the category of biblical writings called general Epistles Hebrews, James, I Peter, II Peter, I John, II John, III John, and Jude. Some of these epistles, however, lack an address; in the case of Hebrews and I John, the name of the author is also missing. James gives us his name, the names of the addressees, and his greeting.

Compared with the other canonical letters, the Epistle of James, too, appears to be a genuine epistle.) 1. James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings.) The heading of the epistle varies from The General Epistle of James (KJV, RV) to The Letter of James (RSV and other translations) to James (NIV). Scholars maintain that the headings of New Testament books were added later, presumably in the second century.) Manuscript evidence for the heading of James is varied. For example, some manuscripts (P, 33, 1739, and others) have this superscription: The General Epistle of James the Apostle. Others are even more elaborate: The General Epistle of the Holy Apostle James. And still others simply say The Epistle of James. ) 1 1 2 8 0 “tw://bible.?id=44.1.23|AUTODETECT|” The early church, especially in the East (Egypt), applied the following general rule: A book has to be apostolic to be canonical. Was James an apostle? Actually, he did not meet the requirements which were applied to Joseph Barsabbas and Matthias 7 1 -1 9 0 “tw://bible.?id=44.1.23|AUTODETECT|” Acts 1:23) 1 1 -1 9 0 “tw://bible.?id=43.7.5|AUTODETECT|” ). Apostles had to be disciples of Jesus from the time of his baptism to the day of his ascension. But James had not believed in Jesus 7 1 -1 9 0 “tw://bible.?id=43.7.5|AUTODETECT|” John 7:5) 1 1 -1 9 0 “tw://bible.?id=46.15.7|AUTODETECT|” ) until Jesus appeared to him in the forty-day period between Jesus resurrection and ascension 7 1 -1 9 0 “tw://bible.?id=46.15.7|AUTODETECT|” I Cor. 15:7) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Then, some scribes in earlier centuries of the Christian era tried to avoid the problem of the canonicity of James s epistle. They called James an apostle in the heading of the epistle. But headings, merely the work of man, are not inspired. The church at the local level accepted the epistle as canonical, and in time church councils acknowledged its canonicity.) Is the letter of James an epistle? The church has always regarded it as an epistle. In other words, the voice of tradition speaks forcefully in its favor.

The address carries the name and status of the writer. Also, the author addresses the recipients by identifying them as the twelve tribes scattered among the nations. The introduction to the epistle, then, is the equivalent of an envelope that shows the names and addresses of sender and recipients. Questioning whether the document is an epistle, however, is valid. We would expect, for instance, that the writer would say something about himself in the epistle. The last chapter ends somewhat abruptly without the customary greetings.

In fact, disregarding the introductory verse (1:1), the reader finds the beginning of the letter as abrupt as its ending. Yet this writing bears the marks of a letter because of the direct manner of address.��1�� The author speaks to his hearers and readers. For example, he uses the imperative mood fifty-four times. He has a definite group of people in mind when he writes his letter. We note the following points:) 1 1 2 8 0 “tw://bible.?id=44.12.1-44.12.2|AUTODETECT|” a. James. The writer identifies himself by the common name James. The frequent appearance of this name in the New Testament attests to popular use. James, the brother of John, son of Zebedee, was killed 7 1 -1 9 0 “tw://bible.?id=44.12.1-44.12.2|AUTODETECT|” Acts 12:1 2) 1 1 -1 9 0 “tw://bible.?id=40.10.3|AUTODETECT|” ). James, the son of Alphaeus 7 1 -1 9 0 “tw://bible.?id=40.10.3|AUTODETECT|” Matt. 10:3) 1 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” and parallels), James the father of the apostle Jude (not Iscariot [) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 1 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” ]), and James the younger 7 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” Mark 15:40) 1 1 -1 9 0 “tw://bible.?id=65.1.0|AUTODETECT|” ) are virtually unknown. Jude mentions that he is the brother of James 7 1 -1 9 0 “tw://bible.?id=65.1.0|AUTODETECT|” Jude 1) 1 1 -1 9 0 0 ), and last there is James, the brother of Jesus.) 1 1 2 8 0 “tw://bible.?id=40.13.55|AUTODETECT|” Scholars agree that the writer of the epistle is the brother of Jesus 7 1 -1 9 0 “tw://bible.?id=40.13.55|AUTODETECT|” Matt. 13:55) 1 1 -1 9 0 “tw://bible.?id=44.12.17|AUTODETECT|” ). James became the leader of the mother church in Jerusalem after the departure of Peter 7 1 -1 9 0 “tw://bible.?id=44.12.17|AUTODETECT|” Acts 12:17) 1 1 -1 9 0 “tw://bible.?id=44.15.13-44.15.21|AUTODETECT|” ), was one of the spokesmen at the Council of Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.15.13-44.15.21|AUTODETECT|” Acts 15:13 21) 1 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” ), and was a pillar to whom Paul reported his missionary experience 7 1 -1 9 0 “tw://bible.?id=48.2.2|AUTODETECT|” Gal. 2:2) 1 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=44.21.18-44.21.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.18-44.21.19|AUTODETECT|” Acts 21:18 19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.20.28|AUTODETECT|” James identifies himself as a servant of God and of the Lord Jesus Christ. This designation reminds us of Jesus words: The Son of Man did not come to be served, but to serve 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 0 ).��2�� James could have said that he was the Lord s brother. Instead he uses the term servant in all humility, even though he occupies a position of authority in the church.��3�� James is a willing and obedient servant of God and of the Lord Jesus Christ. Actually, he is a slave, not of necessity and force but by choice. He acknowledges Jesus as Lord of his life.) 1 1 2 8 0 “tw://bible.?id=43.7.35|AUTODETECT|” b. Twelve tribes. That the letter of James is the most Jewish of all the New Testament epistles becomes evident already in the address: To the twelve tribes scattered among the nations. James addresses his epistle to people of Jewish descent who live outside of Israel among the nations. They are the Jews in dispersion 7 1 -1 9 0 “tw://bible.?id=43.7.35|AUTODETECT|” John 7:35) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=12.17.6|AUTODETECT|” After the deportation of the ten tribes from Israel to Assyria 7 1 -1 9 0 “tw://bible.?id=12.17.6|AUTODETECT|” II Kings 17:6) 1 1 -1 9 0 “tw://bible.?id=12.25.11|AUTODETECT|” ) and the exile of the two tribes to Babylon 7 1 -1 9 0 “tw://bible.?id=12.25.11|AUTODETECT|” II Kings 25:11) 1 1 -1 9 0 “tw://bible.?id=44.2.5|AUTODETECT|” ), and at times afterward, thousands of Jews lived outside the borders of their homeland. Luke enumerates all of the places in the first-century world where God-fearing Jews from every nation resided 7 1 -1 9 0 “tw://bible.?id=44.2.5|AUTODETECT|” Acts 2:5) 1 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.9-44.2.11|AUTODETECT|” 9 11) 1 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” ). These devout Jews came to Jerusalem for the Feast of Pentecost, heard the gospel of Jesus Christ, became converts, and returned to their places of residence. Those who stayed in Jerusalem were persecuted and driven away after the death of Stephen 7 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” Acts 8:1) 1 1 -1 9 0 “tw://bible.?id=44.11.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.19|AUTODETECT|” 11:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=60.1.1|AUTODETECT|” James addresses the Jewish Christians who live in places other than Jerusalem. Also, Peter sends his first epistle to God s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia 7 1 -1 9 0 “tw://bible.?id=60.1.1|AUTODETECT|” I Peter 1:1) 1 1 -1 9 0 0 ; italics added). James, however, is more general. He writes to Jewish believers living in dispersion.��4�� We have no indication that he specifically refers to Gentile Christians anywhere in his epistle. Nevertheless, the message of his letter speaks to them, too.) 1 1 2 8 0 “tw://bible.?id=44.15.23|AUTODETECT|” c. Greetings. Both the address to spiritual Israel in dispersion and the simple greeting seem to point to an early stage in the development of the church. As far as scholars are able to determine, the epistle may be the oldest of the twenty-seven New Testament books. Perhaps James wrote the epistle before the Council of Jerusalem met in a.d. 49. Apparently, James wrote the letter that the council sent to the Gentile believers in Antioch, Syria, and Cilicia; he began that letter with the same succinct salutation: Greetings 7 1 -1 9 0 “tw://bible.?id=44.15.23|AUTODETECT|” Acts 15:23) 1 1 -1 9 0 “tw://bible.?id=44.23.26|AUTODETECT|” ). The similarity is undeniable. James employs the Greek manner of saluting the readers, for Claudius Lysias writes the same word in his letter to Governor Felix 7 1 -1 9 0 “tw://bible.?id=44.23.26|AUTODETECT|” Acts 23:26) 1 1 -1 9 0 0 ).��5��) 1 2 2 8 0 0 ) Practical Considerations in 1:1) 1 1 2 8 0 “tw://bible.?id=46.15.7|AUTODETECT|” If anyone knew Jesus well, James would probably be the one. James and Jesus grew up together in the same family; they ate together, played together, and worked together. After his resurrection, Jesus appeared to James, who at the time was alone 7 1 -1 9 0 “tw://bible.?id=46.15.7|AUTODETECT|” I Cor. 15:7) 1 1 -1 9 0 0 ). If there was one person who could rightfully call Jesus my brother, it was James.) 1 1 2 8 0 “tw://bible.?id=58.2.11|AUTODETECT|” James refrains from boasting. In all humility he calls himself a servant of God and of the Lord Jesus Christ. Jesus is not ashamed to call us his brothers and sisters 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 0 ). We, however, do well to follow the example of James and call ourselves servants of God and of our Lord Jesus Christ.) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:1) 8������ this is the Hellenized form of the Old Testament name 8����) �� �������� from the compound verb ��������� (I scatter), this noun implies either that the readers were being scattered (a scattering) or that they had been scattered (a dispersion).) 1 1 2 8 0 “tw://bible.?id=44.15.23|AUTODETECT|” ������� the present active infinitive occurs three times in the New Testament at the opening of a letter 7 1 -1 9 0 “tw://bible.?id=44.15.23|AUTODETECT|” Acts 15:23) 1 1 -1 9 0 “tw://bible.?id=44.23.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.26|AUTODETECT|” 23:26) 1 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.1|AUTODETECT|” James 1:1) 1 1 -1 9 0 0 ) and means greetings. The form ����� needs to be supplied; that is, James says, Greetings. ��6�� The infinitive is imperatival.) 1 12 2 8 0 0 ) B. Trials) 1:2 11) 2 Consider it pure joy, my brothers, whenever you face trials of many kinds, 3 because you know that the testing of your faith develops perseverance. 4 Perseverance must finish its work so that you may be mature and complete, not lacking anything. 5 If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. 6 But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. 7 That man should not think he will receive anything from the Lord; 8 he is a double-minded man, unstable in all he does.) 9 The brother in humble circumstances ought to take pride in his high position. 10 But the one who is rich should take pride in his low position, because he will pass away like a wild flower. 11 For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.) ) 1. Testing of Faith) 1:2 4) Pressures in our technological age are too great for many people. They cannot cope with the difficulties they meet from day to day. They seek to escape from the treadmill of trying incidents that confront them.

Escape in many instances is impossible, especially when people cannot control these incidents. Thus the sacred writer, addressing persecuted Jewish Christians, reaches out to all people throughout the centuries. He says,) 2. Consider it pure joy, my brothers, whenever you face trials of many kinds, 3. because you know that the testing of your faith develops perseverance.) James writes his epistle to Jewish Christians who have been driven from their homes and possessions. He addresses people who suffer because they are exploited by the rich, dragged into court, and slandered for believing in the noble name of Jesus (2:6 7). To these people James directs a pastoral letter in which his first admonition is to rejoice.) a.

Consider it pure joy. What a strange way of addressing the recipients of this letter! James lives safely and securely in Jerusalem, and he addresses Jewish Christians who have lost house and home because of hardship and persecution. James appears to be out of touch with reality. He seems to be ignorant of the daily trials the people face. And some may say that he is a typical pastor who knows how to make sermons but is unaware of the suffering his people experience on a day-to-day basis.) 1 1 2 8 0 “tw://bible.?id=44.8.1|AUTODETECT|” James, however, is not unaware of the trials his people face. He himself had witnessed the death of Stephen, the persecution that followed, and the scattering of the Jerusalem church throughout Judea and Samaria 7 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” Acts 8:1) 1 1 -1 9 0 0 ). He knows his task as a pastor. He speaks words of encouragement. He exhorts the people to rejoice. In this respect he finds support in the apostolic admonitions of Paul and Peter:) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=45.5.3|AUTODETECT|” Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance. [) 7 1 -1 9 0 “tw://bible.?id=45.5.3|AUTODETECT|” Rom. 5:3) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 ) 1 1 2 8 0 “tw://bible.?id=60.1.6|AUTODETECT|” In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. [) 7 1 -1 9 0 “tw://bible.?id=60.1.6|AUTODETECT|” I Peter 1:6) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=40.5.11-40.5.12|AUTODETECT|” James repeats the thought Jesus expresses in the last beatitude: Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven 7 1 -1 9 0 “tw://bible.?id=40.5.11-40.5.12|AUTODETECT|” Matt. 5:11 12) 1 1 -1 9 0 “tw://bible.?id=42.6.22-42.6.23|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=42.6.22-42.6.23|AUTODETECT|” Luke 6:22 23) 1 1 -1 9 0 0 ). Therefore, James tells the readers, Do not become embittered because of adversities, but rather rejoice. ) 1 1 2 8 0 0 b. My brothers. To make his appeal more intimate and at the same time direct, the author addresses his readers as his brothers. This expression places the writer on the same level as that of the readers. He is one of them and one with them. Because of the repeated occurrence of this address, the letter is most personal (1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19).) 1 1 2 8 0 “tw://bible.?id=2.2.11|AUTODETECT|” What is the meaning of the term brothers? In a nationalistic sense, all Jews are brothers. That was true in ancient times 7 1 -1 9 0 “tw://bible.?id=2.2.11|AUTODETECT|” Exod. 2:11) 1 1 -1 9 0 “tw://bible.?id=5.15.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.15.3|AUTODETECT|” Deut. 15:3) 1 1 -1 9 0 “tw://bible.?id=40.5.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.5.47|AUTODETECT|” Matt. 5:47) 1 1 -1 9 0 “tw://bible.?id=44.13.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.26|AUTODETECT|” Acts 13:26) 1 1 -1 9 0 0 ) and is still true today.��7�� But this concept is not what the author has in mind. He addresses Jewish Christians, for they are his spiritual brothers.��8�� In New Testament times, as well as today in many Christian circles, the word brother refers to a fellow believer.) 1 15 2 8 0 0 c. Trials of many kinds. Trying circumstances are the adversities God uses to test the faith of the believer. These trials can come in a variety of ways and forms. No believer has received the guarantee that he will live a trouble-free and peaceful life. Everyone experiences difficulties, problems, and pains of one kind or another.

No one can escape them, because man does not control the circumstances that cause the difficulties.) James says, in effect, that the Christian literally falls into a trying situation. That is, God places the believer, sometimes rather suddenly, in a predicament that is designed to test his faith in God. The believer may not even realize that he has stumbled into a test. Quite often at a later time the believer begins to understand why God tested him.��9�� When his eyes are opened, he sees the goodness and the grace of God that fill him with joy and happiness. Therefore, James exhorts his readers to consider the trials causes for pure joy. The Christian ought to see the hand of God in all of life.

Wrote William Cowper:) God moves in a mysterious way) His wonders to perform;) He plants his footsteps in the sea,) And rides upon the storm.) Deep in unfathomable mines) Of never failing skill,) He treasures up his bright designs) And works his sovereign will.) d. Testing of & faith. Why should the Christian be filled with pure joy every time God tests him? Says James, Because you know that the testing of your faith develops perseverance. The verb know is the key word. The believer knows that the trials he endures do not come to him by chance.

He believes that everything comes to him by the hand of God. As Zacharius Ursinus confesses in a sixteenth-century catechism:) All things, in fact, come to us) not by chance,) but from his fatherly hand.��10��) God stands behind every trial and test. He wants us to know this by experience, so that we not only see his hand but also feel it. We place our hand in the hand of God. Then, in every adversity that we face, we keep our trust in our heavenly Father, for we know that he sends us these trials to test our faith. We believe that he is in complete control of every situation.

And God gives us exactly what we need: joys and sorrows, trials and triumphs. An Arabic proverb succinctly states, Sunshine alone creates deserts. Consider it pure joy when dark clouds gather above your head; they will give you showers of blessings. These showers cause your life of faith to develop and grow.) 1 1 2 8 0 “tw://bible.?id=60.1.6-60.1.7|AUTODETECT|” e. Perseverance. The testing of your faith develops perseverance, says James. The term testing is a further explanation of the expression trials in the preceding verse . We note a parallel between the Epistle of James and the First Epistle of Peter at this point. Peter reminds his readers that they had to suffer grief in all kinds of trials. He continues, These have come so that your faith of greater worth than gold, which perishes even though refined by fire may be proved genuine 7 1 -1 9 0 “tw://bible.?id=60.1.6-60.1.7|AUTODETECT|” I Peter 1:6 7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=20.27.21|AUTODETECT|” The believer experiences a testing in the sense of a refining process. That is, his faith is being refined, much the same as gold is subjected to the smelter s fire 7 1 -1 9 0 “tw://bible.?id=20.27.21|AUTODETECT|” Prov. 27:21) 1 1 -1 9 0 0 ). As the goldsmith removes impurities that are foreign to the metal, so God purifies the believer s faith from sin. Gold, however, is an inanimate quantity that is and remains passive through the refining process. Man s faith can never be passive. It is active. Faith, as James points out in his epistle, must be accompanied by action; otherwise it is dead (2:17).) 1 1 2 8 0 0 The verb develop in the Greek actually conveys the meaning to work something out completely. For example, Paul uses the same verb in his exhortation to the Philippians: Continue to work out your salvation with fear and trembling (2:12). The testing of your faith continues to work out perseverance, writes James.) 1 1 2 8 0 “tw://bible.?id=58.12.2|AUTODETECT|” Perseverance is a quality in man that demands admiration. Positively, steadfastness, constancy and perseverance are among the noblest of manly virtues. ��11�� This quality, exemplified by Job, has nothing in common with resignation. Some people think that, because they are unable to avoid trying circumstances, they should resign themselves to them. They adopt the slogan Whatever will be, will be. But whereas resignation is passive, perseverance is active. Resignation results in defeat; perseverance, in triumph. The Christian perseveres by looking to Jesus, the author and perfecter of his faith 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=45.5.3-45.5.5|AUTODETECT|” ; also see ) 7 1 -1 9 0 “tw://bible.?id=45.5.3-45.5.5|AUTODETECT|” Rom. 5:3 5) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 The believer trusts in God for help, aid, strength, and comfort. He knows that God always responds to faith and provides the means to sustain the period of testing. The believer who possesses the virtue of steadfastness clings to God in faith, persists in doing God s will, and cannot be diverted from his avowed purpose to serve his God.) 4. Perseverance must finish its work so that you may be mature and complete, not lacking anything.) 1 1 2 8 0 “tw://bible.?id=40.10.22|AUTODETECT|” James repeats the noun perseverance to demonstrate that this concept is important to the message of the epistle. By repeating the term, James alludes to the teaching of Jesus, who on two different occasions taught his disciples, But he who stands firm to the end will be saved 7 1 -1 9 0 “tw://bible.?id=40.10.22|AUTODETECT|” Matt. 10:22) 1 1 -1 9 0 “tw://bible.?id=40.24.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.24.13|AUTODETECT|” 24:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.12.8-47.12.9|AUTODETECT|” We cannot hasten perseverance. It needs time. For example, a patient receives the encouraging news from his physician that his broken leg is healing satisfactorily. Daily the doctor visits the patient and each time tells him virtually the same thing. The patient realizes that he must obey orders not to put pressure on the injured leg, even though it is supported by a cast. The healing process must run its normal course. Should the patient abruptly end this process, the results would be disastrous. Paul asked the Lord to remove the thorn in his flesh. Three times I pleaded with the Lord to take it away from me, writes Paul. But he said to me, My grace is sufficient for you, for my power is made perfect in weakness 7 1 -1 9 0 “tw://bible.?id=47.12.8-47.12.9|AUTODETECT|” II Cor. 12:8 9) 1 1 -1 9 0 0 ). Note the term perfect, for James uses the same word. Let patience [perseverance] have her perfect work (KJV). That is, do not interfere with God s plan for your life. Persevere in your trials, so that the work God has begun in you may be brought to completion. As David prayed in one of his psalms,) 1 2 2 8 0 0 The Lord will fulfill his purpose for me;) your love, O Lord, endures forever ) 1 1 2 8 0 “tw://bible.?id=19.138.8|AUTODETECT|” do not abandon the works of your hands. [) 7 1 -1 9 0 “tw://bible.?id=19.138.8|AUTODETECT|” Ps. 138:8) 1 1 -1 9 0 0 ]) 1 7 2 8 0 0 Parallelism is one of the Semitic features in the Epistle of James. Note that verse 4 repeats the thought of the preceding verse and thus explains its meaning.��12�� Here is the parallel:) ) The testing of your faith completely works out the virtue of perseverance.) ) Let perseverance work out its course completely.) Just as a fruitproducing plant must be allowed to finish its complete growing period, so perseverance must be given its full term.) a. Mature and complete. James has a penchant for linking words or concepts, preferably by repeating the same term. A literal translation illustrates this: And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing (NASB).) 1 1 2 8 0 “tw://bible.?id=50.3.15|AUTODETECT|” What does perfect mean? Certainly it does not mean without sin. In 3:2 James writes, We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check. James intends to convey the concept of wholeness, that is, not lagging behind in any point. ��13�� Addressing the Philippians, Paul also uses the expression perfect. The New International Version translates it mature : All of us who are mature should take such a view of things 7 1 -1 9 0 “tw://bible.?id=50.3.15|AUTODETECT|” Phil. 3:15) 1 1 -1 9 0 0 ). With respect to the readers of Paul s and James s letters, the term perfect means mature. ) 1 1 2 8 0 “tw://bible.?id=44.3.16|AUTODETECT|” A synonym of mature is the word complete. In the name of Jesus, Peter healed the lame man who daily sat begging at Solomon s Colonnade. Luke writes that this beggar was given complete healing 7 1 -1 9 0 “tw://bible.?id=44.3.16|AUTODETECT|” Acts 3:16) 1 1 -1 9 0 0 ). The crippled man s feet and ankles became strong so that he functioned as a complete human being without handicap.) 1 12 2 8 0 0 b. Not lacking anything. The phrase not lacking anything is synonymous with the preceding term complete, which expresses the concept that all parts are functioning. Although both terms state the same concept, the first does so positively; the second, negatively. If, then, we have received all the necessary parts that make us mature and complete and if God has given us all things so that we lack nothing, we should be able to endure the trials God is giving us. And because God has fully equipped us, we are able to persevere in faith.) ) Practical Considerations in 1:2 4) Verse 2) Suppose the house burns down or the medical analysis reveals terminal cancer.

Should a Christian shout, Praise the Lord! when calamity strikes? Christians meet frustrations, difficulties, and adversities. They often stumble upon circumstances. Instead of praising God, many Christians have become cynical, skeptical, and even depressed because of these trials. To them and to all believers, James declares: Consider it pure joy when God tests your faith. Remember Job, who triumphed in faith and received God s richest blessings.) Verse 3) A person who is accepted by the admission office of a college or university can say, I am a student.

But until that person takes tests and examinations, no one can actually affirm that he is a student worthy of that name. The only way to determine the worth of a student s work is to see his performance on his examination. Dispensing with examinations would hinder the professors and the school administration in determining the student s ability.) ) Greek Words, Phrases, and Constructions in 1:2 4) Verse 2) ����� ����� the noun ����� is an allusion to the infinitive ������� of the preceding verse. The modifying adjective ����� conveys the meaning full or pure.) !������� as an aorist middle imperative of !������ (I lead, guide; think, consider), the verb denotes deliberate and careful judgment. ��14��) 1 1 2 8 0 “tw://bible.?id=59.1.13-59.1.15|AUTODETECT|” ���������� the author displays choice alliteration in the phrase ���������� ���������� ���������. The noun derives from ������� (I try, test; tempt). It refers to trials that come to man from the outside. Temptations affect man s inner being 7 1 -1 9 0 “tw://bible.?id=59.1.13-59.1.15|AUTODETECT|” James 1:13 15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.10.30|AUTODETECT|” ���������� the second person plural second aorist active subjunctive from the compound ��������� 7 1 -1 9 0 “tw://bible.?id=42.10.30|AUTODETECT|” Luke 10:30) 1 1 -1 9 0 0 and I Clem. 51:2).) 1 6 2 8 0 0 Verse 3) ����������� the present active participle from ������� (I know) expresses cause and provides the evidence for the exhortation of the main verb in verse 2. Moreover, the verb ���`��� refers to experiential knowledge, while its synonym @B�� connotes innate knowledge (e.g., 3:1).) �x �������� this noun from �������� (I test, try, approve) is equivalent to the articular present infinitive �x ���������� and suggests and action or a process.��15��) ������������ as a deponent middle verb in the present tense, the form is compound with a perfective (or intensive) meaning.) Q������� this noun occurs thirty-two times in the New Testament, sixteen of which appear in Paul s epistles and three in the Epistle of James (1:3, 4; 5:11).) Verse 4) 1 1 2 8 0 “tw://bible.?id=52.5.23|AUTODETECT|” A�������� although this adjective appears only twice in the New Testament 7 1 -1 9 0 “tw://bible.?id=52.5.23|AUTODETECT|” I Thess. 5:23) 1 1 -1 9 0 “tw://bible.?id=59.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.4|AUTODETECT|” James 1:4) 1 1 -1 9 0 0 ), its meaning is clear. The compound adjective derives from the adjective E��� (whole) and the noun ������ (lot). That is, everything the believer needs has fallen to him by lot. Thus he is complete in every respect. Writes Peter H. Davids, That is, perfection is not just a maturing of character, but a rounding out as more and more parts of the righteous character are added. ��16��) 1 11 2 8 0 0 ���������� this is the present passive participle of ����� (I leave), not the middle. With the prepositional phrase � ������, it means lacking. ) 2. Asking for Wisdom) 1:5 8) Characteristically, James introduces a topic rather briefly and then returns to it later. In this particular section, he speaks about the need for wisdom; in chapter 3 he delineates two kinds of wisdom one from heaven and the other from earth.) 5. If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.) James demonstrates the art of writing by linking key words and phrases. In verse 3 he stresses the word perseverance; he puts it last in the sentence to give it emphasis.

In verse 4, perseverance is the first expression he uses. The last phrase in verse 4 is not lacking anything ; the first clause of the next phrase repeats this verb, If any of you lacks wisdom. The writer knows how to communicate effectively in simple, direct prose.) Note these points:) a. Need) The clause if any of you lacks wisdom is the first part of a factual statement in a conditional sentence. The author is saying to the reader: I know you will not admit it, but you need wisdom. James tackles a delicate problem, for no person wants to hear that he is stupid, that he makes mistakes, and that he needs help.

By nature man is independent. He wants to solve his own problems and make his own decisions. Eighteenth-century German theologian John Albert Bengel put it rather succinctly: Patience is more in the power of a good man than wisdom; the former is to be exercised, the latter is to be asked for. ��17�� Man has to overcome pride to admit that he needs wisdom. But wisdom is not something he possesses. Wisdom belongs to God, for it is his divine virtue. Anyone who admits the need for wisdom must go to God and ask him.

James appeals to the individual reader and hearer. He writes, If any of you lacks wisdom (italics added). This approach is tactful, for he could have said, Everyone lacks wisdom. But by saying any of you, James gives the reader a chance to examine himself, to come to the conclusion that he needs wisdom, and to follow James s advice to ask God.) b. Request) The believer must ask God for wisdom. James implies that God is the source of wisdom.

It belongs to him.��18��) 1 1 2 8 0 “tw://bible.?id=20.2.6|AUTODETECT|” What is wisdom? Both the Old and the New Testaments seek to explain this term. Solomon expresses it in typical Hebraic parallelism. Says he, For the Lord gives wisdom, and from his mouth come knowledge and understanding 7 1 -1 9 0 “tw://bible.?id=20.2.6|AUTODETECT|” Prov. 2:6) 1 1 -1 9 0 0 ). Solomon equates wisdom with knowledge and understanding.) 1 1 2 8 0 “tw://bible.?id=46.1.30|AUTODETECT|” Also, the New Testament states that the Christian receives wisdom and that knowledge comes from God 7 1 -1 9 0 “tw://bible.?id=46.1.30|AUTODETECT|” I Cor. 1:30) 1 1 -1 9 0 0 ).��19�� True, we make a distinction between wisdom and knowledge when we say that knowledge devoid of wisdom is of little value. Observes Donald Guthrie, If wisdom is the right use of knowledge, perfect wisdom presupposes perfect knowledge. ��20�� To become mature and complete, the believer must go to God for wisdom. God is willing to impart wisdom to anyone who asks humbly. God s storehouse of wisdom is infinite, and he will give this gift generously to all without finding fault. ) 1 7 2 8 0 0 c. Gift) God is not partial. He gives to everyone, no matter who he is, because God wants to give. Giving is a characteristic of God. He keeps on giving. Every time someone comes to him with a request, he opens his treasury and freely distributes wisdom.

Just as the sun continues to give light, so God keeps on giving wisdom. We cannot imagine a sun that fails to give light; much less can we think of God failing to give wisdom. God s gift is free, without interest, and without the request to pay it back. It is gratis.) Moreover, God gives without finding fault. When we ask God for wisdom, we need not be afraid that he will express displeasure or will utter reproach. When we come to him in childlike faith, he will never send us away empty.

We have the assurance that when we ask for wisdom, it will be given to us. God never fails the one who asks in faith.) 6. But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.) Once again James repeats key words. Note the verb to ask in verses 5 and 6, and the verb to doubt in the successive clauses of verse 6. Moreover, in verse 6 the writer brings out contrast which he embellishes with an illustration.) a. Contrast) First, by implication James teaches that God desires sincerity of heart.

God gives generously without reservation; therefore he expects the believer to come to him in prayer without reservation. A motto of the sixteenth-century Genevan reformer John Calvin was, I offer my heart to you, O Lord, promptly and sincerely. So God wants the believer to request wisdom with sincerity and trust. To be sure, God does not want the contrast of faith and doubt in man s heart.) 1 1 2 8 0 “tw://bible.?id=58.11.6|AUTODETECT|” Next, faith and doubt cannot reside in man at the same time. When man believes, he does not doubt. And when he is in doubt, he lacks faith. The contrast, then, is evident in the instability man reveals: today he believes; tomorrow he doubts. The writer of Hebrews in his chapter on faith simply states, And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him 7 1 -1 9 0 “tw://bible.?id=58.11.6|AUTODETECT|” Heb. 11:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.21.21-40.21.22|AUTODETECT|” Last, when Jesus caused the fig tree to wither quickly and his disciples asked him about this, he replied: I tell you the truth, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, Go throw yourself into the sea, and it will be done. If you believe, you will receive whatever you ask for in prayer 7 1 -1 9 0 “tw://bible.?id=40.21.21-40.21.22|AUTODETECT|” Matt. 21:21 22) 1 1 -1 9 0 0 ). Faith, therefore, is able to move mountains by the power God gives the person who puts his full trust in God.) 1 8 2 8 0 0 When man prays to God with a heart filled with doubt, God does not answer him. When he expresses doubt in God s ability to help, man indicates that he wants to be independent of God. Without divine wisdom man wavers; he is like a wave of the sea and is without stability. God s relation to the Christian who puts his confidence in him never wavers.��21��) b. Illustration) James grew up in Nazareth, about thirty kilometers from both the Lake of Galilee and the Mediterranean Sea. The sight of the rolling waves was not unfamiliar to him.

Thus he applies this imagery to the man who doubts. He who doubts is like a wave of the sea, blown and tossed by the wind. The sea is always full of waves; and when the wind blows, the waves move almost rhythmically in rushing sequence. When the wind changes direction, the waves alter their course accordingly. Also, the upward and downward movements of the waves create crests and troughs. In short, the picture of the sea painted by James is one of instability and restlessness.

So James portrays the man who doubts. That man is like the heaving waves of the sea, unsettled and unstable. He lacks the wisdom that he desperately needs to give direction to his life. But because the man doubts, God withholds wisdom from him. God expects his people to come to him in faith; then he rewards them for seeking him. If man doubts, however, he will not receive the Lord s blessing.) 7.

That man should not think he will receive anything from the Lord; 8. he is a double-minded man, unstable in all he does.) We readily confess that our faith is weak and timid at times. We struggle with periods of doubt. Are we the people James addresses? Are we tossed about as the waves of the sea? Do we forfeit God s blessing because we are weak in faith?) Briefly let us consider Abraham, the father of believers. His faith was not always unfailing and strong.

He had his moments of doubt and despair. Yet Abraham received the promise of God, and God blessed him.) What then is James saying? He is not referring to the person who wards off doubt, but rather to the one who is double-minded and unstable. The double-minded man actually has two personalities or two souls. One says that he will try religion if it does not do any harm, it may do some good. The other says that he has no need of God because he wants to be independent and self-sufficient.

A person who doubts does not expect to receive anything from God. James, then, observes that a doubter should not think he will receive anything from the Lord. ) James calls the person who doubts that man. The wording exhibits disdain; that man doubts the truthfulness of God s power and promises. He asks God for wisdom but doubts whether God will give it to him. One moment he prays, but the next moment he ignores God. His prayer if it is prayer is not supported by faith.) 1 1 2 8 0 “tw://bible.?id=41.9.24|AUTODETECT|” When the father of the epileptic said to Jesus. I do believe; help me overcome my unbelief! 7 1 -1 9 0 “tw://bible.?id=41.9.24|AUTODETECT|” Mark 9:24) 1 1 -1 9 0 0 ), Jesus heard his prayer of faith. He healed the man s son by casting out the demon. Note, however, that this man struggled with his weak faith and asked for help. He received it.) 1 1 2 8 0 “tw://bible.?id=39.3.6|AUTODETECT|” God wants us to pray to him because he wants to be our God. As God himself is unchangeable in all he says and does 7 1 -1 9 0 “tw://bible.?id=39.3.6|AUTODETECT|” Mal. 3:6) 1 1 -1 9 0 “tw://bible.?id=58.6.17-58.6.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.17-58.6.18|AUTODETECT|” Heb. 6:17 18) 1 1 -1 9 0 0 ), so he expects his people to be the same. He detests instability, double-mindedness, and doubt. He desires that we pray to him and believe that he will answer. Near the end of his letter James writes, The prayer of a righteous man is powerful and effective (5:16). God blesses the righteous because they are his people.) 1 5 2 8 0 0 But the double-minded man should not think that God will bless him. That man goes his own way, makes his own decisions, and lives his own life apart from God. If he does not pray to God in childlike trust, God cannot grant him the gift of wisdom. Therefore, when God refuses his request, the cause is not God s unwillingness but man s doubt.) ) Practical Considerations in 1:5 8) Verse 5) If you are a teacher, you may have received the best training available to equip you for your task. You may have a talent to communicate well. And you may enjoy your vocation. But if you fail to ask God daily for wisdom to meet the challenge of your profession, you cannot be most effective.) 1 1 2 8 0 “tw://bible.?id=40.7.7|AUTODETECT|” Ask God for wisdom and he will give generously without finding fault. Ask in faith and you will see the difference in your life. Ask and it will be given to you; seek and you will find; knock and the door will be opened to you 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Verse 6) 1 1 2 8 0 “tw://bible.?id=44.2.5|AUTODETECT|” Is doubt always sinful? Not necessarily. For instance, when doubt appears in the form of perplexity, it is not sinful. When the God-fearing Jews from every nation under heaven 7 1 -1 9 0 “tw://bible.?id=44.2.5|AUTODETECT|” Acts 2:5) 1 1 -1 9 0 “tw://bible.?id=44.2.12|AUTODETECT|” ) heard the apostles preach the gospel on the day of Pentecost in Jerusalem, they were amazed and perplexed 7 1 -1 9 0 “tw://bible.?id=44.2.12|AUTODETECT|” Acts 2:12) 1 1 -1 9 0 “tw://bible.?id=44.2.13|AUTODETECT|” ). They were at a loss to comprehend the meaning of the outpouring of the Holy Spirit. After Peter delivered his Pentecost sermon, about three thousand people believed. Others, however, made fun of the apostles by calling them drunkards 7 1 -1 9 0 “tw://bible.?id=44.2.13|AUTODETECT|” Acts 2:13) 1 1 -1 9 0 0 ). These people refused to accept God s truth because they doubted. Doubt, then, expressed as unbelief, is sin.) 1 8 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:5 8) Verse 5) �0 the first clause of the condition introduced by the particle �0 depicts a simple fact. The verb �������� is the present passive indicative and shows the current state. The verb controls the genitive case of ������ (wisdom).��22�� Derived from ����� (I leave), it means to lack. ) �0����� the second clause of the conditional sentence has the present active imperative of the verb �0��� (I ask). This verb implies the submissiveness of one who asks. It describes the seeking of the inferior from the superior; of the beggar from him that should give alms; of the child from the parent; of the subject from the ruler; of man from God. ��23��) ��� �������� ���� note the position of the present active participle between the definite article and the noun. The participle becomes a descriptive adjective and indicates that continued giving is one of God s characteristics.) Verse 6) ������������� the writer constructs his sentences and clauses by repeating key words.

He repeats the verb �0���, and within this verse he uses the present middle participle ������������� twice. The compound ��� (through) and ����� (I judge) advances the idea of making a distinction between two persons, things, or thoughts. Thus, in the middle (as a reflective) it has the meaning to be at odds with oneself, doubt, waver. ��24��) 1 1 2 8 0 “tw://bible.?id=59.1.23|AUTODETECT|” ����� a second perfect active from the classical verb �4�� (I am like) is a durative present and occurs only in this form 7 1 -1 9 0 “tw://bible.?id=59.1.23|AUTODETECT|” James 1:23) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Verse 7) �t �0���� the present middle imperative of the contracted form �6��� (I suppose, think) is negated by the particle ��. The prohibition in the present tense instructs the reader and hearer to stop thinking that he will receive something.) 1 1 2 8 0 “tw://bible.?id=41.14.21|AUTODETECT|” A ������� ������ the position of the demonstrative pronoun ������ (that one) expresses a degree of disdain 7 1 -1 9 0 “tw://bible.?id=41.14.21|AUTODETECT|” Mark 14:21) 1 1 -1 9 0 0 ).��25�� The noun ������� is generic.) 1 26 2 8 0 0 �������� the future middle indicative of ������� (I receive).) Verse 8) ������� this is a combination of ��� (twice) and ���� (soul). As an adjective it derives from the verb ������� (I am undecided, changeable).) ���������� the compound adjective derived from the privative (not), the preposition ���� (down), and the verb 5����� (I stand) conveys the impression of instability.) � ������ ���� A���� literally translated in all the ways, the phrase is a Hebraism referring to a person s conduct.) 3. Taking Pride) 1:9 11) As he does in other passages of this first chapter of his epistle, James mentions a topic in a sentence or two. Then in a later section or chapter he elaborates. Here he introduces the subject pride.) 9. The brother in humble circumstances ought to take pride in his high position. 10.

But the one who is rich should take pride in his low position, because he will pass away like a wild flower.) These two verses reveal parallelism and contrast common in the Psalms and the Proverbs. The parallel lies in the expression take pride. The phrases brother in humble circumstances and one who is rich show contrast. Also the adjectives high and low stand in opposition to each other.) Note that although James refrains from using the word poor in this verse, the intent to depict poverty is evident (compare 2:2, 3, 5, 6). The man in humble circumstances he designates brother. ) a. The brother.

Pastor James writes a letter to the Christians scattered among the nations. He knows that many of them live in grinding poverty and fill the lowest-paying positions in society. These people need words of encouragement, for economic conditions are oppressive and perplexing. Thus, James exhorts the Christian brother to take pride in his high position. ) Although the brother lives in humble circumstances, ��26�� he should not only know his exalted position; he is even encouraged to take pride in it. The contrast is striking. How can an economically deprived Christian understand that he is highly exalted?

Before he can boast of an honorable position, he must learn first to appreciate the significance of his status. That is, he should look not at material possessions, but at spiritual treasures. He must have an entirely different outlook on life. He views life not from the aspect of materialism but rather in relation to spiritual values. He knows that God himself has elevated the believer to a high rank.��27�� He sees himself as a child of the King a son or daughter of God.) As a member of God s royal family, the brother ought to take pride in his family tree. Proudly he points to his heavenly Father and to his brother Jesus Christ.

The Christian has royal blood in his veins. Says James, Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? (2:5). No wonder the Christian ought to take pride in his high position. He is heir of God s kingdom.) b. The one who is rich. The counterpart to the brother in humble circumstances is the one who is rich.

James exhorts both to take pride in their respective positions.) Who is this rich person? This is an open question. Some interpreters wish to complete the parallel in verses 9 and 10 by inserting the word brother: But the brother who is rich should take pride in his low position. Then both the poor and the rich are Christians.��28��) We note a few objections, however. First, although James explicitly calls the man in lowly circumstances a brother, he omits this term when he introduces the rich man. Next, James compares the rich man to a plant that withers and dies he will fade away (v. 11).

He adds no word of admonition and no call to repentance.��29�� Then, in other parts of his epistle, James leaves the impression that the rich do not belong to the Christian fellowship (see 2:6 9; 5:1 6). And last, James addresses Christians who were persecuted and dispersed. They had lost their possessions and now lived in economically depressed conditions. They were oppressed by the rich in the areas where they had settled.) Moreover, we note that James speaks about the rich man but not about riches. He does not repudiate earthly possessions in order to rejoice in poverty. No, he teaches that God is the giver of every good and perfect gift (1:17).

James is not concerned about riches but about the person who possesses them. I conclude, then, that the rich man is not a Christian.) How can the rich person take pride in his low position ? The poor man boasts about his spiritual riches, but the rich man who has rejected God is spiritually blind and unable to see his low position. He boasts about his material wealth, but earthly riches pass away like a wild flower. ) James resorts to irony. He is saying, The rich man should take pride in his low position, viewed by the spiritually discerning brother. Earthly goods can be compared to the tides of the sea; they come and they go.

James, however, uses an illustration taken from climate and landscape.) 11. For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.) The illustration finds an echo in the prophecy of Isaiah:) All men are like grass,) and all their glory is like the flowers of the field.) The grass withers and the flowers fall,) because the breath of the Lord blows on them. ) 1 1 2 8 0 “tw://bible.?id=18.14.2|AUTODETECT|” [40:6 7; also see ) 7 1 -1 9 0 “tw://bible.?id=18.14.2|AUTODETECT|” Job 14:2) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 The author describes the climatic conditions of Israel in a single sentence. The primary cause of drought is the scorching heat of the rising sun, especially when it is accompanied by the searing wind from the desert. That combination makes plants wither quickly, and blossom and beauty disappear within hours. When the so-called sirocco blows day and night from the east, the appearance of the landscape changes dramatically.) 1 1 2 8 0 “tw://bible.?id=19.103.0|AUTODETECT|” In the same way, the rich man will fade away. Certainly man s earthly possessions can vanish in a remarkably short time. But the text does not say that riches will disappear. It says man will fade away. In poetic form, this is the description of man in ) 7 1 -1 9 0 “tw://bible.?id=19.103.0|AUTODETECT|” Psalms 103) 1 1 -1 9 0 0 :) 1 9 2 8 0 0 Man is like the tender flower,) And his days are like the grass,) Withered where it lately flourished) By the blighting winds that pass.) Psalter Hymnal) The rich man passes away even while he goes about his business. The New International Version has given us an apt translation of a Semitic idiom.��30�� Suddenly the life of the rich man comes to an end while he is busily engaged in making money. His riches are unable to prolong his life, for he departs and leaves his possessions behind.) ) Practical Considerations in 1:9 11) Verse 9) 1 1 2 8 0 “tw://bible.?id=48.6.10|AUTODETECT|” Mindful of Paul s admonition to do good to all people 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 0 ), we seek to alleviate the needs of those who are poverty-stricken. But while it is one thing to give generously to the poor, it is another thing to associate with them. A person of financial means may have much more influence and respect than people who belong to the lower class of society. This person can demonstrate his willingness to help the needy, but not necessarily on a personal basis.) 1 2 2 8 0 0 James, however, says that an impoverished brother occupies a high position. In other words, do not think too lightly of him! Also, the brother himself ought to be fully aware of the exalted position he occupies. He is a child of God.) Verse 10) 1 1 2 8 0 “tw://bible.?id=42.12.20-42.12.21|AUTODETECT|” In today s world we praise the rich who have gained positions of authority, and we pity the poor for living in deplorable conditions. The Bible says that the position of the rich who live without God is deplorable 7 1 -1 9 0 “tw://bible.?id=42.12.20-42.12.21|AUTODETECT|” Luke 12:20 21) 1 1 -1 9 0 0 ). But the brother in humble circumstances is exalted.) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:9 11) Verse 9) 1 1 2 8 0 “tw://bible.?id=59.4.16|AUTODETECT|” �������� the third singular present middle imperative of ��������� (I boast) occurs once in this verse and by implication (in the original) is understood in verse 10 to complete the parallel. Here the word has a favorable connotation. By contrast, in ) 7 1 -1 9 0 “tw://bible.?id=59.4.16|AUTODETECT|” James 4:16) 1 1 -1 9 0 0 it has an unfavorable meaning: As it is, you boast and brag. All such boasting is evil. ) 1 7 2 8 0 0 A �������� this adjective with the definite article follows the expression A ������ (the brother). Its position in the sentence, then, is attributive and descriptive; it describes the social status of the one who is poor. Moreover, this expression has its counterpart in A �������� (the rich).) �� U��� �P��� referring to rank, the definite article and noun with the possessive �P��� stand in contrast to �������� (humble). Says J�rgen Blunck, this verse paradoxically reverses all human relationships and in the faith exalts those who are lowly. ��31��) Verse 10) � �� ���������� the author stresses key words and concepts which he repeats. From the adjective �������� he goes to the noun ����������. The noun denotes the experience of humiliation, not the state of humility.

That is, the -��� ending reveals progress.) ���� ������ literally translated a flower of grass, the expression means a wild flower. James repeats it in a slightly different form in verse 11.) Verse 11) �z� �� ������� in the Septuagint the noun ������ (heat) usually indicates the scorching desert wind (sirocco) that comes from the east. In this verse, we cannot be sure whether James implied a reference to the sirocco. The preposition ��� (with) appears to point in that direction. Translators stay close to the text and render the phrase with scorching heat. ) 1 1 2 8 0 “tw://bible.?id=23.40.7|AUTODETECT|” ������� the aorist active indicative of ������ (I fall from) is descriptive of the falling of a withered flower. The aorists �������� (rises), ������� (withers), ������� (falls), and ������ (is destroyed) reflect the Hebrew perfect. But classical and koine Greek know this characteristic, too, and call it the timeless aorist.��32�� Compare also ) 7 1 -1 9 0 “tw://bible.?id=23.40.7|AUTODETECT|” Isaiah 40:7) 1 1 -1 9 0 “tw://bible.?id=60.1.24|AUTODETECT|” (LXX) and ) 7 1 -1 9 0 “tw://bible.?id=60.1.24|AUTODETECT|” I Peter 1:24) 1 1 -1 9 0 0 .) 1 23 2 8 0 0 ! �P������� ��� �������� the beauty of its face is a Semitic idiom that is somewhat redundant. The translation beauty is sufficient.) �������� the noun means journeys and has its synonym in A���� (ways) in verse 8.) ������������ the first future passive indicative of ������� (I fade, disappear) portrays the withering of plants, the dying of the wind, and the fading away of man.) ) C. Tests) 1:12 18) 12 Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.) 13 When tempted, no one should say, God is tempting me. For God cannot be tempted by evil, nor does he tempt anyone; 14 but each one is tempted when, by his own evil desire, he is dragged away and enticed. 15 Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.) 16 Don t be deceived, my dear brothers. 17 Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. 18 He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.) ) 1. Sustaining the Test) 1:12) James returns to the theme he introduced at the beginning of his epistle: perseverance under trial (vv. 2 4). He calls the persevering believer blessed and tells him that because of his love for God, the believer will receive the crown of life. ) The author displays a fondness for using key words.

With these words he advances the flow of his epistle. In verse 12 he explains the meaning of the expressions trial and test; this leads him to an explanation of the verb to tempt. Verse 12, then, is introductory to the next section.) 12. Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.) Note these points:) a. Man) The term blessed relates to the Beatitudes of Jesus. Matthew records a series of nine such statements (5:3 11) in the Sermon on the Mount.

The complete expression blessed is the man appears frequently in Psalms, Proverbs, and the Prophets.��33��) The Jews were fond of using the word blessed (makarios). Both in the New Testament and in extrabiblical literature the word is common. For example, in the New Testament it occurs fifty times.��34��) Who is the man the Bible calls blessed ? He is the person who finds complete happiness in God. He may be poor, meek, hungry, or persecuted but he is happy. This appears to be a contradiction.

From a worldly perspective only the rich and those who are secure can be happy. But Scripture says that the man who perseveres [endures] under trial is blessed.) b. Test) God tests man s faith to learn whether it is genuine and true. For instance, we test the purity of a bowl made of lead crystal by lightly tapping the outer edge. Immediately we know its genuineness when we hear a reverberating, almost musical sound. We also know that the lead crystal bowl went through the fire when it was made.) Similarly, God tests the faith of man as, for example, in the case of Job.

Faith that is not tried and true is worthless. God wants the believer to come to him in a time of trial so that he may give him the strength to endure. God is not interested in seeing the believer falter and fail; he wants him to endure, overcome, and triumph.) 1 1 2 8 0 “tw://bible.?id=60.2.20|AUTODETECT|” See how Peter encourages his readers to persevere: But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God 7 1 -1 9 0 “tw://bible.?id=60.2.20|AUTODETECT|” I Peter 2:20) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 c. Promise) Why is the believer who perseveres during a time of testing happy? Because he will receive the crown of life that God has promised to those who love him. ) 1 1 2 8 0 “tw://bible.?id=46.9.24-46.9.25|AUTODETECT|” After his period of testing has ended, the believer will receive the crown of life. No one competing in games receives a crown until the race is over, and then only one person gets the crown 7 1 -1 9 0 “tw://bible.?id=46.9.24-46.9.25|AUTODETECT|” I Cor. 9:24 25) 1 1 -1 9 0 “tw://bible.?id=66.2.10|AUTODETECT|” ). The phrase the crown of life, it seems, was a well-known idiom in the first century. It occurs in the letter addressed to the church in Smyrna: Be faithful, even to the point of death, and I will give you the crown of life 7 1 -1 9 0 “tw://bible.?id=66.2.10|AUTODETECT|” Rev. 2:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Writes R. C. Trench, the crown of life is the emblem, not of royalty, but of highest joy and gladness, of glory and immortality. ��35�� The phrase, then, suggests fullness of life that God grants to those who endure the test of faith. God has promised this gift to those who love him. ) 1 1 2 8 0 “tw://bible.?id=62.4.19|AUTODETECT|” Man cannot earn the crown of life, for God gives it to him full and free. God asks that man place his complete confidence in him and love him wholeheartedly. To love God with heart, soul, and mind, and to love one s neighbor as oneself constitutes the summary of the Ten Commandments. Interestingly enough, James returns to that royal law, as he calls it, in the next chapter (2:8). However, James teaches that God chose man who then began to love him (2:5). John says the same thing when he writes, We love because he first loved us 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” I John 4:19) 1 1 -1 9 0 0 ). God comes first, then man.) 1 2 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:12) 1 1 2 8 0 “tw://bible.?id=45.14.18|AUTODETECT|” ������� this adjective has its origin in the verb ������� (I receive, accept) and means accepted. It refers to something that has been tested and is genuine, for example, coins and metals. The word occurs seven times in the New Testament 7 1 -1 9 0 “tw://bible.?id=45.14.18|AUTODETECT|” Rom. 14:18) 1 1 -1 9 0 “tw://bible.?id=45.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 “tw://bible.?id=46.11.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.19|AUTODETECT|” I Cor. 11:19) 1 1 -1 9 0 “tw://bible.?id=47.10.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.18|AUTODETECT|” II Cor. 10:18) 1 1 -1 9 0 “tw://bible.?id=47.13.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.7|AUTODETECT|” 13:7) 1 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” II Tim. 2:15) 1 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.12|AUTODETECT|” James 1:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 ���������� from the compound verb ����������� (I promise), the aorist middle indicative lacks the subject. Scribes and translators have supplied the subject, either Lord or God. ��36�� In the style of rabbinical writings, where the word God is sometimes to be supplied mentally, the earlier and better witnesses support the reading ����������, without a subject being expressed. Later witnesses, however, fill out what may have seemed a lacuna by adding either ������ or A ������ or A ����. ��37��) 1 1 2 8 0 “tw://bible.?id=45.8.28|AUTODETECT|” ������� the present active participle of ����� (I love) is the masculine dative plural as the indirect object of the verb to promise 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 2. Being Tempted to Desire) 1:13 15) The pastor knows the human heart, for not everyone will endure the tests God places before him. Therefore, James warns his readers not to blame God but rather to understand the cause and the result of temptation.) 13. When tempted, no one should say, God is tempting me. For God cannot be tempted by evil, nor does he tempt anyone; 14. but each one is tempted when, by his own evil desire, he is dragged away and enticed. 15. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.) 1 1 2 8 0 “tw://bible.?id=1.3.12-1.3.13|AUTODETECT|” The believer who passes the test is blessed, but the one who fails it is filled with remorse. The one who failed the test refuses to admit that he lacks faith in God. That is what Adam did in paradise when he fell into sin. He listened to Eve who in turn obeyed Satan. When God confronted them with their failure, Adam blamed Eve and Eve blamed the serpent 7 1 -1 9 0 “tw://bible.?id=1.3.12-1.3.13|AUTODETECT|” Gen. 3:12 13) 1 1 -1 9 0 0 ). In effect, Adam blamed God when he said, The woman you put here with me she gave me some fruit from the tree, and I ate it (v. 12; italics added). No one should say, God is tempting me. ) 1 2 2 8 0 0 a. God cannot be tempted. James is not interested in explaining the origin of evil, for he knows that not God but Satan is called the tempter. Therefore he writes, God cannot be tempted by evil, nor does he tempt anyone. He means to say that God, who created all things, is not the cause of evil. In his holiness God stands far above evil and cannot be influenced by it.

James puts it this way: it is impossible for God to be tempted. Because of his perfection, God has no contact with evil, and evil is powerless to bring God into temptation.) Moreover, God does not tempt anyone. God hates evil and therefore does not lead anyone astray. Do not say, Because of the Lord I left the right way ; for he will not do what he hates. Do not say, It was he who led me astray ; for he has no need of a sinful man (Sir. 15:11 12).) 1 1 2 8 0 “tw://bible.?id=40.6.13|AUTODETECT|” In the Lord s Prayer Jesus teaches the believer to pray, And lead us not into temptation 7 1 -1 9 0 “tw://bible.?id=40.6.13|AUTODETECT|” Matt. 6:13) 1 1 -1 9 0 “tw://bible.?id=42.11.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.4|AUTODETECT|” Luke 11:4) 1 1 -1 9 0 “tw://bible.?id=40.4.3|AUTODETECT|” ). Of course, in this petition Jesus does not say that God is tempting us, because that is impossible. Jesus teaches us that we must ask God to keep us from falling into temptation.��38�� Who, then, tempts man? Scripture is plain on this point: Satan. To be precise, Satan has the name the tempter 7 1 -1 9 0 “tw://bible.?id=40.4.3|AUTODETECT|” Matt. 4:3) 1 1 -1 9 0 “tw://bible.?id=52.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.5|AUTODETECT|” I Thess. 3:5) 1 1 -1 9 0 0 ). And Satan is amazingly successful in leading man into temptation and sin.) 1 2 2 8 0 0 b. Each [man] is tempted. Some people try to excuse sin by saying, The devil made me do it. But this excuse does not hold, for man himself is responsible for his own sin. Temptation is universal; not one person escapes confronting it.��39��) Each one is tempted when, by his own evil desire, he is dragged away and enticed. James uses an illustration taken from the art of fishing.

A fish sees the lure and is tempted to strike. When the fish takes hold of the bait, it is suddenly dragged away and pays with its life for its innocence and ignorance.��40�� But man cannot claim innocence and ignorance. James puts it pointedly: Each one is tempted & by his own desire. He deprives man of any excuse to place the blame on someone or something else. He says, in effect, that the cause lies within ourselves. Note that James speaks of one s own desire.

Our desires lead us into temptation, and if we are not controlled by the Spirit of God they lead us into sin.) 1 1 2 8 0 “tw://bible.?id=40.15.19|AUTODETECT|” The heart of man is deceitful, as Jeremiah prophesied (17:9). Jesus repeats the same thought when he describes the human heart in these words: For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander 7 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” Matt. 15:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.6.13|AUTODETECT|” Is there an escape from temptation? Certainly. God has not forsaken us. He still hears and answers our prayer, Lead us not into temptation, but deliver us from the evil one 7 1 -1 9 0 “tw://bible.?id=40.6.13|AUTODETECT|” Matt. 6:13) 1 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” ). And Paul writes these reassuring words: God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it 7 1 -1 9 0 “tw://bible.?id=46.10.13|AUTODETECT|” I Cor. 10:13) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 c. Desire & gives birth to death. James resorts to still another illustration. He takes the example of a living creature from the time of conception through birth and maturity to death. He depicts the scene in a few clauses which he places in parallel form:) then, and when ) after desire has conceived, sin is full-grown, ) it gives birth to sin; it gives birth to death. ) ) ) If God created desires within us, are they necessarily sinful? No, because they have been given to us so that we may live a balanced life.

We have the desire to eat and to drink so that we may take care of our bodies. When we properly control our desires we live normal lives, but when we discard checks and balances, desires get out of hand and, so to speak, become pregnant.) 1 1 2 8 0 “tw://bible.?id=45.7.5|AUTODETECT|” James refrains from spelling out how desire conceives. Desire is able to conceive when man s will no longer objects but yields. When this takes place, conception begins and sin develops and eventually is born. Sin results in death 7 1 -1 9 0 “tw://bible.?id=45.7.5|AUTODETECT|” Rom. 7:5) 1 1 -1 9 0 “tw://bible.?id=45.7.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=45.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ). Bengel writes, Sin from its birth is big with death. ��41��) 1 1 2 8 0 0 Again, James refrains from telling us what he means by sin, but from the context we understand that he contemplates sin in the general sense of the word.) 1 1 2 8 0 “tw://bible.?id=45.6.23|AUTODETECT|” Sin leads to death. More graphically, Paul writes that the wages of sin is death 7 1 -1 9 0 “tw://bible.?id=45.6.23|AUTODETECT|” Rom. 6:23) 1 1 -1 9 0 0 ). Is death confined to physical death or does it include spiritual and eternal death?��42�� James does not elaborate; he only stresses that sin leads increasingly to death. That is, sin progressively leads from physical death to spiritual death and to eternal death.) 1 3 2 8 0 0 ) Practical Considerations in 1:13 15) Verse 13) 1 1 2 8 0 “tw://bible.?id=18.1.21|AUTODETECT|” God tests the believer to strengthen his faith. In his providence God allows Satan to tempt the believer. For instance, God permitted Satan to take away all Job s possessions, but Job praised God 7 1 -1 9 0 “tw://bible.?id=18.1.21|AUTODETECT|” Job 1:21) 1 1 -1 9 0 0 ). Satan tempted Job when Job s wife said, Are you still holding on to your integrity? Curse God and die! (2:9). That is, Satan used Job s wife to turn him against God. But Job stood firm in his faith and replied, You are talking like a foolish woman. Shall we accept good from God, and not trouble? (2:10). Job triumphed in faith and God blessed him accordingly (42:10).) 1 1 2 8 0 0 Verse 14) 1 1 2 8 0 “tw://bible.?id=58.12.2|AUTODETECT|” James counsels the believer to resist the devil, and he will flee from you (4:7). We are able to resist the devil by keeping our eye of faith fixed on Jesus, the author and perfecter of our faith 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=42.4.13|AUTODETECT|” ). How far will the devil flee? When will he return to tempt the believer again? The devil returns when the right moment comes. When Satan finished tempting Jesus, he left him until an opportune time 7 1 -1 9 0 “tw://bible.?id=42.4.13|AUTODETECT|” Luke 4:13) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Verse 15) The world readily makes sin a laughing matter, especially when sin pertains to sex. But sexual sins (prostitution, adultery, fornication, homosexual acts) should never be treated humorously. Sin is the cause of suffering and grief and it leads to destruction and death.) ) Greek Words, Phrases, and Constructions in 1:13 15) Verse 13) ����v� & ������ the present imperative preceded by the negative substantive ������ conveys the implication that the readers asserted that God was tempting them.) 1 1 2 8 0 “tw://bible.?id=40.16.21|AUTODETECT|” �� the use of the preposition �� with a passive verb is similar to Q�� 7 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” Matt. 16:21) 1 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” Acts 2:22) 1 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” 4:36) 1 1 -1 9 0 0 ).��43�� The preposition denotes the agent.) 1 3 2 8 0 0 ��������� the compound verbal adjective from the privative (not) and ������� (I tempt) expresses the passive voice, and the idea of necessity in the sense of inability.��44�� The word occurs once in the Septuagint and once in the New Testament.) Verse 15) ���������� from ���������� (I seize, catch, conceive, support), this aorist participle in the nominative feminine denotes to become pregnant. ) 1 1 2 8 0 “tw://bible.?id=42.13.32|AUTODETECT|” ������������ this aorist passive participle from the compound ������� (I bring to completion) occurs only here 7 1 -1 9 0 “tw://bible.?id=42.13.32|AUTODETECT|” Luke 13:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=59.1.15|AUTODETECT|” ������ the author has a penchant for assonance a noun, a participle, and a verb begin with the letter . From ������ (I give birth to), the verb appears twice in the New Testament 7 1 -1 9 0 “tw://bible.?id=59.1.15|AUTODETECT|” James 1:15) 1 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 3. Receiving Perfect Gifts) 1:16 18) God is unable to tempt and to be tempted. Let no one ever think, not to mention say, that God originates temptations. If man entertains such an accusation, he sins against God. God is the giver of every good and perfect gift. And all his children can testify to God s goodness and love.) 16.

Don t be deceived, my dear brothers. 17. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.) James is a pastor who fully understands the hearts of those who live scattered abroad far from home and former possessions. He knows that their lot is difficult, and that they have begun to direct their complaints to God. As a trained leader he counsels them by addressing them as dear brothers, and he warns them not to be deceived.��45�� He wants them to consider the person and the characteristics of God.) The readers ought to know that God does not send his children sorrow and grief to drive them from him. He gives them adversities so that they may come to him and rely fully on him. God has absolutely nothing in common with evil, for he abhors that which is not holy.

Therefore, the readers ought not to think that God instigates evil. Never!) Yet, some Christians who are tested and tried lose perspective and question the providence of God. If God is almighty, why does he not prevent tragedy and calamity? Man can multiply the verbal and nonverbal accusations directed to God, but he ought not to do so. Instead he should direct attention to what God gives and who God is. In our study, then, let us note:) a.

God s goodness) God is goodness personified; he is the fountain of all that is good, for goodness originates with him.��46�� God gives by creating heaven and earth; God gives by sending his Son; God gives by pouring out his Spirit. The gifts God makes available to his people are good and perfect every one of them. They include spiritual and material gifts.) All things come to us out of God s hand, for we receive both prosperity and adversity from him. God gives his people trials and tests that at times come in the form of calamity. Says the prophet Amos to the people of Israel, When disaster comes to a city, has not the Lord caused it? (3:6).) 1 1 2 8 0 “tw://bible.?id=40.7.11|AUTODETECT|” God is fully in control of every situation and knows what is best for his children. If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! 7 1 -1 9 0 “tw://bible.?id=40.7.11|AUTODETECT|” Matt. 7:11) 1 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” Luke 11:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. God s character) 1 1 2 8 0 “tw://bible.?id=62.1.5|AUTODETECT|” James moves from speaking about the gifts to speaking about the giver, that is, about God himself. Good and perfect gifts come down from heaven, from the Father of the heavenly lights. The writer encourages the reader to look up to the sky where he will see the brilliant light of the sun by day, the reflective light of the moon by night, and the twinkling stars. God is the creator of these heavenly lightbearers; he himself is nothing but light. God is light; in him there is no darkness at all 7 1 -1 9 0 “tw://bible.?id=62.1.5|AUTODETECT|” I John 1:5) 1 1 -1 9 0 0 ). Therefore, darkness cannot exist in the presence of God. In this light, God displays his holiness, goodness, love, integrity, and unchangeableness.) 1 1 2 8 0 “tw://bible.?id=39.3.6|AUTODETECT|” Note that James calls God the Father of lights and uses this figure of speech to illustrate God s absolute stability. God does not change like shifting shadows. The being, nature, and characteristics of God are unchangeable 7 1 -1 9 0 “tw://bible.?id=39.3.6|AUTODETECT|” Mal. 3:6) 1 1 -1 9 0 0 ). As the earth, sun, moon, and stars move in their ordained courses, we observe the interplay of light and darkness, day and night, the longest and the shortest day of the year, the waning and the waxing of the moon, eclipses, and the movements of the planets. Nature is subject to variation and change. Not so with God! He is the Father of the heavenly lights, who is always light and does not change. He has an abiding interest in his children.) 1 2 2 8 0 0 18. He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.) James designates God the Father of lights. By implication, however, he calls God our Father. Even though he omits the word Father, he employs the concept to give birth. Fatherhood is part of God s nature. He is the Father of Jesus Christ and through him is our Father.) 1 1 2 8 0 “tw://bible.?id=59.1.18|AUTODETECT|” a. He chose to give us birth. The first verb in this sentence is chose ; because of its position it receives emphasis. We have been born of his saving will 7 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” Jas. 1:18) 1 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” ), and because God himself is the unalterable one 7 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” Jas. 1:17) 1 1 -1 9 0 0 ), his gracious will cannot be overthrown. ��47�� We did not choose him; rather, he chose us and saved us from death. He gave us new life in Christ Jesus.) 1 1 2 8 0 0 In verse 15 James depicts sin giving birth to death. In verse 18 he states that God chose to give us birth through the word of truth. God is our creator but also our redeemer.��48�� In this verse the context favors the interpretation that God is our re-creator. He gives us new life through spiritual birth.) 1 1 2 8 0 “tw://bible.?id=47.6.7|AUTODETECT|” b. Through the word of truth. Paul uses this expression a number of times 7 1 -1 9 0 “tw://bible.?id=47.6.7|AUTODETECT|” II Cor. 6:7) 1 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.13|AUTODETECT|” Eph. 1:13) 1 1 -1 9 0 “tw://bible.?id=51.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.5|AUTODETECT|” Col. 1:5) 1 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.15|AUTODETECT|” II Tim. 2:15) 1 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” ). It refers to the gospel, as Paul explains in his letter to the Colossians. When this gospel is proclaimed, God regenerates the sinner and reforms him into a new creation 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.10|AUTODETECT|” Col. 3:10) 1 1 -1 9 0 0 ). Writes D. Edmond Hiebert, There is no substitute for the proclamation of the gospel. ��49��) 1 1 2 8 0 “tw://bible.?id=2.23.16|AUTODETECT|” c. That we might be a kind of firstfruits. God created, regenerated, and renewed us. We are his handiwork, his prize possession. James says that we are a kind of firstfruits. In Old Testament times, the first fruits were holy and belonged to God: the first-born of man and of cattle, the first produce from the vineyard, orchard, and field 7 1 -1 9 0 “tw://bible.?id=2.23.16|AUTODETECT|” Exod. 23:16) 1 1 -1 9 0 “tw://bible.?id=2.34.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.34.22|AUTODETECT|” 34:22) 1 1 -1 9 0 “tw://bible.?id=3.19.23-3.19.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.19.23-3.19.25|AUTODETECT|” Lev. 19:23 25) 1 1 -1 9 0 “tw://bible.?id=4.15.20-4.15.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.15.20-4.15.21|AUTODETECT|” Num. 15:20 21) 1 1 -1 9 0 “tw://bible.?id=5.18.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.18.4|AUTODETECT|” Deut. 18:4) 1 1 -1 9 0 “tw://bible.?id=24.2.3|AUTODETECT|” ). However, already in the Old Testament the prophets began to use the expression figuratively. Jeremiah writes, Israel was holy to the Lord, the firstfruits of his harvest 7 1 -1 9 0 “tw://bible.?id=24.2.3|AUTODETECT|” Jer. 2:3) 1 1 -1 9 0 “tw://bible.?id=45.11.16|AUTODETECT|” ). And in the New Testament, Christians are God s first fruits 7 1 -1 9 0 “tw://bible.?id=45.11.16|AUTODETECT|” Rom. 11:16) 1 1 -1 9 0 “tw://bible.?id=45.16.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.16.5|AUTODETECT|” 16:5) 1 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” I Cor. 16:15) 1 1 -1 9 0 “tw://bible.?id=66.14.4|AUTODETECT|” ). In his epistle, James calls us a kind of firstfruits of all [God] created. We belong to the countless multitude (symbolically represented as the 144,000) who were purchased from among men and offered as firstfruits to God and the Lamb 7 1 -1 9 0 “tw://bible.?id=66.14.4|AUTODETECT|” Rev. 14:4) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 What an honor! We are God s first fruits and as such are holy. That is, God has chosen us from among all his creatures to be holy and has dedicated us to himself. We belong to God. Therefore, let no one ever think that God can lead us astray. That is impossible, for he is holy and we, his first fruits, share his holiness.) ) Practical Considerations in 1:17 18) Verse 17) 1 1 2 8 0 “tw://bible.?id=40.6.30|AUTODETECT|” The writer is a man who takes a keen interest in God s creation and observes the phenomena of nature. For example, he mentions the waves of the sea, the wind, the rising sun, the heat of the day, the flowers of the field, and the heavenly lights in the firmament. James knows that he is part of God s creation, that God upholds him, and that God s love is constant and unchangeable. God demonstrates this by giving good and perfect gifts. We hear the voice of Jesus when he speaks about the splendor of the lilies of the field: If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith? 7 1 -1 9 0 “tw://bible.?id=40.6.30|AUTODETECT|” Matt. 6:30) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 Verse 18) God not only has given us his creation so that with our physical eyes we can see his loving care. He also has entrusted to us his special revelation, that is, the word of truth. Through that word we know that we are privileged people. We are God s own people. We are that now. God has chosen us.

What a privilege!) ) Greek Words, Phrases, and Constructions in 1:16 18) Verse 16) �t �������� from ������ (I wander, go astray), the present middle imperative preceded by the negative particle �� indicates that some of the readers were deceiving themselves. In effect, the author says, Stop doing this. ) ������� a verbal adjective that conveys a passive meaning. That is, the brothers are being loved.) Verse 17) ���� ����� the adjective every precedes the noun ����� and because of gender and emphasis it is repeated before the noun ������. The ending of the word ����� (-���) shows progression, while that of ������ (-��) depicts result. The first word, then, relates to the act of giving, the second to the gift itself.��50�� However, we ought not to press the distinction, because James may have meant no more than to list two synonyms.) ����� ���� ���������� the first word is an adverb from �� (above) and the enclitic particle -��� (from). The last word is the present active participle from ��������� (I go down).

The adverb and the participle explain one another and are virtually synonymous. Taken with the verb ����, the participle can be understood as a periphrastic construction.��51��) ��������� although the noun occurs only once in the New Testament, from extrabiblical literature we learn that the verb ���������� (I change) denotes the concept strange, extraordinary. The noun itself is seldom used as a technical term in astronomy.��52��) $ ������ ��������� there are many variants of this phrase; Bruce M. Metzger relates that in the opinion of the Committee [of the United Bible Societies] the least unsatisfactory one is the one given in the text.��53�� Literally, the phrase means or shadow of turning. The noun ����� is a genitive of cause and means a shadow because of change. ) Verse 18) 1 1 2 8 0 “tw://bible.?id=49.1.11|AUTODETECT|” ��������� first in the sentence, this aorist passive participle receives emphasis. God acted deliberately and freely in conformity with the purpose (������) of his will 7 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” Eph. 1:11) 1 1 -1 9 0 0 ).) 1 22 2 8 0 0 ���� ������� the noun ����� lacks the definite article. The expression ������� can be understood as an adjective: a true [�����] word. ��54��) ���� in the sense of so to say, a kind of, the indefinite adjective serves to moderate the noun ������ (first fruits).��55��) ) D. Agreements) 1:19 27) 19 My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, 20 for man s anger does not bring about the righteous life that God desires. 21 Therefore, get rid of all moral filth and the evil that is so prevalent, and humbly accept the word planted in you, which can save you.) 22 Do not merely listen to the word, and so deceive yourselves. Do what it says. 23 Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror 24 and, after looking at himself, goes away and immediately forgets what he looks like. 25 But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it he will be blessed in what he does.) 26 If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless. 27 Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.) ) 1. Accepting the Word of God) 1:19 21) James told his readers that God had given them spiritual birth through the word of faith, that is, the gospel (1:18). Now he tells them to live according to that word, whether it comes to them in written or spoken form.

That word has been planted in their hearts and is able to save them.) 19. My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, 20. for man s anger does not bring about the righteous life that God desires.) Throughout the letter in general and here in particular, James talks directly to his readers. He tells them what to do and what not to do. Here he says, Take note of this. ��56�� And what should they know? In typical Semitic parallelism he states the proverb:) Everyone should be ) quick to listen ) slow to speak ) slow to become angry. ) ) ) Speakers who have the talent to express themselves fluently and eloquently are much in demand. They receive recognition, admiration, and acclaim.

James, however, puts the emphasis not on speaking but on listening. That is more important than speaking.) Listening is an art that is difficult to master, for it means to take an intense interest in the person who is speaking. Listening is the art of closing one s mouth and opening one s ears and heart. Listening is loving the neighbor as oneself; his concerns and problems are sufficiently important to be heard.) 1 1 2 8 0 “tw://bible.?id=40.12.36-40.12.37|AUTODETECT|” James cautions his readers to be fully aware of the words they speak. In effect, he echoes the saying of Jesus, But I tell you that men will have to give an account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned 7 1 -1 9 0 “tw://bible.?id=40.12.36-40.12.37|AUTODETECT|” Matt. 12:36 37) 1 1 -1 9 0 “tw://bible.?id=21.5.1-21.5.2|AUTODETECT|” ; consult ) 7 1 -1 9 0 “tw://bible.?id=21.5.1-21.5.2|AUTODETECT|” Eccles. 5:1 2) 1 1 -1 9 0 0 ; Sir. 5:11).) 1 1 2 8 0 “tw://bible.?id=20.17.28|AUTODETECT|” When James says that we must be slow to speak, he does not advocate that we take a vow to be silent. Rather, he wants us to be wise in our speaking. Jewish proverbs prevalent in the days of James were these: Speak little and do much ; It is wise for learned men to be silent, and much more for fools ; Even a fool is thought wise if he keeps silent 7 1 -1 9 0 “tw://bible.?id=20.17.28|AUTODETECT|” Prov. 17:28) 1 1 -1 9 0 “tw://bible.?id=20.10.19|AUTODETECT|” ).��57�� Solomon said something similar in this proverb: When words are many, sin is not absent, but he who holds his tongue is wise 7 1 -1 9 0 “tw://bible.?id=20.10.19|AUTODETECT|” Prov. 10:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.4.4|AUTODETECT|” Careless words often accompany an angry mood. Of course, there is a place for righteous anger, but the psalmist tells us to know the limit of righteous anger: In your anger do not sin 7 1 -1 9 0 “tw://bible.?id=19.4.4|AUTODETECT|” Ps. 4:4) 1 1 -1 9 0 “tw://bible.?id=49.4.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.26|AUTODETECT|” Eph. 4:26) 1 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=40.5.22|AUTODETECT|” Matt. 5:22) 1 1 -1 9 0 0 ). James pleads for restraint in respect to anger.) 1 1 2 8 0 “tw://bible.?id=20.14.29|AUTODETECT|” We have our excuses ready for being angry: too busy, too much pressure, a family trait, or even I can t help it. James rules out excuses when he says, Be & slow to become angry. That is, we must be able to give an account of every word we speak. A quick-tempered man displays folly 7 1 -1 9 0 “tw://bible.?id=20.14.29|AUTODETECT|” Prov. 14:29) 1 1 -1 9 0 “tw://bible.?id=49.4.31|AUTODETECT|” ) and anger is sin 7 1 -1 9 0 “tw://bible.?id=49.4.31|AUTODETECT|” Eph. 4:31) 1 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” Col. 3:8) 1 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” Titus 1:7) 1 1 -1 9 0 0 ). An angry man listens to the voice of the evil one and not to the voice of God.) 1 1 2 8 0 “tw://bible.?id=54.2.8|AUTODETECT|” James is direct. Says he, Man s anger does not bring about the righteous life that God desires. Anger hinders the prayers of a believer 7 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” I Tim. 2:8) 1 1 -1 9 0 “tw://bible.?id=49.4.27|AUTODETECT|” ) and thus prevents him from promoting the cause of Christ. In effect, he has given the devil a foothold 7 1 -1 9 0 “tw://bible.?id=49.4.27|AUTODETECT|” Eph. 4:27) 1 1 -1 9 0 “tw://bible.?id=4.20.10-4.20.12|AUTODETECT|” ). Consider Moses, who became angry with the Israelites but did not listen to the instructions God had given him. He showed disobedience and thus was not permitted to enter the Promised Land 7 1 -1 9 0 “tw://bible.?id=4.20.10-4.20.12|AUTODETECT|” Num. 20:10 12) 1 1 -1 9 0 “tw://bible.?id=4.20.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=4.20.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=4.27.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.27.14|AUTODETECT|” 27:14) 1 1 -1 9 0 “tw://bible.?id=5.1.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.1.37|AUTODETECT|” Deut. 1:37) 1 1 -1 9 0 “tw://bible.?id=5.3.26-5.3.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.3.26-5.3.27|AUTODETECT|” 3:26 27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=20.29.22|AUTODETECT|” When we live the righteous life that God desires of us, we listen carefully and obediently to the Word of God. When we plan to do or say something, we ought to ask whether our actions and words promote the honor of God and advance the cause of justice and peace for our fellow man. When we permit anger to guide us, we are no longer guided by the law of God. An angry man stirs up dissension, and a hot-tempered one commits many sins 7 1 -1 9 0 “tw://bible.?id=20.29.22|AUTODETECT|” Prov. 29:22) 1 1 -1 9 0 0 ). Instead the believer ought to control his temper, pray for wisdom, and keep the law of God.) 1 4 2 8 0 0 21. Therefore, get rid of all moral filth and the evil that is so prevalent, and humbly accept the word planted in you, which can save you.) Here is the conclusion to this section: an uncontrolled tongue and temper drive a man deep into sin and far from God. Therefore, a spiritual housecleaning is needed so that God s Word, whether in written or spoken form, can enter man s life.) The verse teaches these points:) a. A command) 1 1 2 8 0 “tw://bible.?id=66.22.11|AUTODETECT|” Get rid of all moral filth, says James. He uses the word filth figuratively to describe moral uncleanness 7 1 -1 9 0 “tw://bible.?id=66.22.11|AUTODETECT|” Rev. 22:11) 1 1 -1 9 0 “tw://bible.?id=38.3.3-38.3.4|AUTODETECT|” ). In the Old Testament the word appears in ) 7 1 -1 9 0 “tw://bible.?id=38.3.3-38.3.4|AUTODETECT|” Zechariah 3:3 4) 1 1 -1 9 0 0 (LXX, with slight variation).��58�� The high priest Joshua stood before the angel of the Lord and was dressed in filthy clothes. The angel commanded the ones standing before him to remove Joshua s filthy clothes, for they represented sin. And Joshua received clean clothes.) 1 1 2 8 0 “tw://bible.?id=49.4.22|AUTODETECT|” James orders his readers to get rid of all moral filth that soils their souls and to put aside prevailing evil that blights their lives 7 1 -1 9 0 “tw://bible.?id=49.4.22|AUTODETECT|” Eph. 4:22) 1 1 -1 9 0 “tw://bible.?id=49.4.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.4.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=49.4.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.4.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” Col. 3:8) 1 1 -1 9 0 “tw://bible.?id=60.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.1|AUTODETECT|” I Peter 2:1) 1 1 -1 9 0 0 ).��59�� He wants them to put away internal filth and external evil. He commands them to get rid of the evil that prevails around them and influences them.��60��) 1 1 2 8 0 0 b. An imperative) 1 1 2 8 0 “tw://bible.?id=40.12.43-40.12.45|AUTODETECT|” When the house has been swept and dusted, it cannot remain empty 7 1 -1 9 0 “tw://bible.?id=40.12.43-40.12.45|AUTODETECT|” Matt. 12:43 45) 1 1 -1 9 0 0 ). Therefore, James tells his readers to receive the Word of God that has been planted in them. Note that they already had been given the message of salvation that as a plant had taken root in their souls. Once again, the writer resorts to an illustration from nature.��61�� A plant needs constant care. If a plant is deprived of water and nurture, it will die. Thus if the readers who have heard the Word fail to pay attention, they will die a spiritual death. The Word needs diligent care and application, so that the readers may grow and increase spiritually.) 1 2 2 8 0 0 Humbly accept the word. James prompts them to receive the Word of God and tells them how to do so. They must accept it humbly, not in weakness but with meekness. As they accept the Word, their hearts must be free from anger, malice, or bitterness. Instead they ought to demonstrate gentleness and humility.) c. A result) 1 1 2 8 0 “tw://bible.?id=58.4.12|AUTODETECT|” The Word of God faithfully proclaimed and attentively received is able to save those who hear it. That Word has the power to transform lives because it is living and active 7 1 -1 9 0 “tw://bible.?id=58.4.12|AUTODETECT|” Heb. 4:12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.5.34|AUTODETECT|” The word save has a much deeper meaning in Scripture than we often give it. The verb to save implies not merely the salvation of the soul but the restoration of life. For example, when Jesus healed the woman who had suffered from a flow of blood for twelve years, he said to her, Daughter, your faith has healed you 7 1 -1 9 0 “tw://bible.?id=41.5.34|AUTODETECT|” Mark 5:34) 1 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” ). The Greek actually says, Your faith has saved you. ��62�� To save, then, means to make a person whole and complete in every respect. And that is what the Word of God is able to do for the believer. The gospel is the power of God working in everyone who believes 7 1 -1 9 0 “tw://bible.?id=45.1.16|AUTODETECT|” Rom. 1:16) 1 1 -1 9 0 0 ). The gospel saves!) 1 14 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:19 21) Verse 19) 4��� some late Greek manuscripts have the reading e��� (for this reason), which is the word in the Majority Text. However, most translations adopt the reading 4���, which can be either the indicative or the imperative of the second person plural of �6�� (I know).) ��� the third person singular present active imperative of �0�� (I am).) �0� �� with the infinitive the combination expresses purpose.) Verse 20) ����� the writer uses this noun as a synonym of ������� (v. 19) for stylistic reasons (see 1:7 8). Note that all the nouns in this verse lack the definite article.) �������� from �������� (I produce). Based on a few Greek manuscripts the Majority Text has the compound verb ������������ (produce, NKJV). In translation the difference between these two forms in this text has disappeared.��63��) Verse 21) ��������� the aorist middle participle of the compound verb �������� (I put away) has an imperatival connotation because of its dependence on the main verb �������, the aorist middle imperative of ������� (I receive). The use of the aorist is ingressive.) �p� ���p� Q��� in this verse the term ����� (souls) signifies man s life and is equivalent to yourselves or you. ) 2. Listening Obediently) 1:22 25) 1 1 2 8 0 “tw://bible.?id=40.7.24|AUTODETECT|” The tone and tenor of the writer s discourse resembles that of the Sermon on the Mount delivered by Jesus. For instance, Jesus concludes the sermon with the parable of the wise and foolish builders and says, Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock 7 1 -1 9 0 “tw://bible.?id=40.7.24|AUTODETECT|” Matt. 7:24) 1 1 -1 9 0 0 ; also see vv. 21, 26). That same sentiment James expresses in these words:) 1 5 2 8 0 0 22. Do not merely listen to the word, and so deceive yourselves. Do what it says.) In the next four verses, we see the following parts:) a. A direct command) The command has a negative and a positive part. Do not merely listen.& Do what it says. Here is a more literal translation of the text: But be doers of the word, and not hearers only, deceiving yourselves (RSV).

The New International Version reverses the order because in actual experience hearing comes before doing. Also, the phrase and so deceive yourselves applies only to hearing. Therefore, the choice to place the words do what it says separately at the end of the verse is commendable, for it shows emphasis.) First, let us look at the term hearers. This expression is closely linked to the word disobedience in the Greek. The writer of Hebrews joins the verb to hear and the noun disobedience in the same breath. We must pay more careful attention, therefore, to what we have heard, so that we do not drift away.

For & every violation and disobedience received its just punishment (2:1 2). James also warns his readers to pay attention to the Word of God. If they neglect to hear God s message, they deceive themselves. They merely listen to the preaching of the gospel and at the conclusion of the worship service walk away as if the Word of God has nothing to say to them.) 1 1 2 8 0 “tw://bible.?id=62.3.18|AUTODETECT|” Next, to all of us James says, Do what it says. The Christian faith is always active and stands in sharp contrast to other religions that practice meditation and general inactivity. In one of his epistles, John delineates the Christian s duty to be active. Says he, Dear children, let us not love with words or tongue but with actions and in truth 7 1 -1 9 0 “tw://bible.?id=62.3.18|AUTODETECT|” I John 3:18) 1 1 -1 9 0 “tw://bible.?id=26.33.32|AUTODETECT|” ; also consult ) 7 1 -1 9 0 “tw://bible.?id=26.33.32|AUTODETECT|” Ezek. 33:32) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 23. Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror 24. and, after looking at himself, goes away and immediately forgets what he looks like.) b. A striking example) A picture, especially one that portrays us as we are, is worth a thousand words. We see ourselves daily in the reflection in a mirror: before we leave the house in the morning, during the course of the day, and several times in the evening. Mirrors are part of life. But the repeated returns to the mirror establish the point that our memories are like sieves.) 1 1 2 8 0 “tw://bible.?id=40.7.26|AUTODETECT|” James uses the illustration of a mirror. In fact, his illustration approaches the parabolic form of speech Jesus used during his earthly ministry 7 1 -1 9 0 “tw://bible.?id=40.7.26|AUTODETECT|” Matt. 7:26) 1 1 -1 9 0 “tw://bible.?id=18.37.18|AUTODETECT|” ). Mirrors in the first century were not made of glass but of metal that was polished regularly. The mirrors rested horizontally on tables so that the person who wished to see his reflection had to bend and look down. Then he would see but a poor reflection of himself 7 1 -1 9 0 “tw://bible.?id=18.37.18|AUTODETECT|” Job 37:18) 1 1 -1 9 0 “tw://bible.?id=46.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.12|AUTODETECT|” I Cor. 13:12) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 0 ; Wis. 7:26; Sir. 12:11).) 1 5 2 8 0 0 Here is the point of comparison. The person who looks into the mirror to see his own image and promptly forgets is like a person who hears the Word of God proclaimed but fails to respond to it. He sees his reflection in the mirror, quickly adjusts his external appearance, and walks away. He hears the gospel preached, makes minor adjustments, and goes his own way. But the gospel is unable to penetrate his heart and cannot change the internal disposition of man. The mirror is an object used to alter man s external appearance; the Word, however, confronts man internally and demands a response.) Why does a person forget what he looks like almost as soon as he walks away from the mirror?

That seems incredible and yet it is true. Many people hear a sermon on a given Sunday and a week later cannot remember a single word of that sermon. The person who only listens to the Word goes away and fails to respond to its demands.) 25. But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it he will be blessed in what he does.) c. A ready response) Look at the contrast. The person whose ears and heart are open to what God has to say literally bends over to look into the law of God, much the same as he does when he looks into the mirror that is placed horizontally on a table.

However, the difference is that while he studies the perfect law of God he does not walk away from it, as does the person who casts a fleeting glance into a mirror. He continues to look intently into the Word.��64�� He meditates on it and obediently puts it into practice.) 1 1 2 8 0 “tw://bible.?id=19.19.0|AUTODETECT|” James resorts to using a synonym for the Word of God. He calls it the perfect law and causes the reader to recollect the content of ) 7 1 -1 9 0 “tw://bible.?id=19.19.0|AUTODETECT|” Psalms 19) 1 1 -1 9 0 0 . There David sings,) 1 6 2 8 0 0 The law of the Lord is perfect,) reviving the soul.) The statutes of the Lord are trustworthy,) making wise the simple.& ) By them is your servant warned;) in keeping them there is great reward. [vv. 7, 11]) 1 1 2 8 0 “tw://bible.?id=40.5.48|AUTODETECT|” The descriptive adjective perfect has an absolute, not a relative meaning. For instance, when Jesus says, Be perfect, therefore, as your heavenly Father is perfect 7 1 -1 9 0 “tw://bible.?id=40.5.48|AUTODETECT|” Matt. 5:48) 1 1 -1 9 0 0 ), he uses the adjective first in a relative sense (for man) and then in an absolute sense (for our heavenly Father).) 1 1 2 8 0 0 Laws made and enacted by man are temporary and conditioned by culture, language, and location. By contrast, God s law is permanent and unchangeable. It applies to everyone at any time and in any situation. It is perfect.) 1 1 2 8 0 “tw://bible.?id=43.8.36|AUTODETECT|” Why is the law perfect? Because God s perfect law gives freedom and it alone sets man really free.��65�� That is, the law of God through Jesus Christ sets man free from the bondage of sin and selfishness. Says Jesus, So if the Son sets you free, you will be free indeed 7 1 -1 9 0 “tw://bible.?id=43.8.36|AUTODETECT|” John 8:36) 1 1 -1 9 0 “tw://bible.?id=45.8.2|AUTODETECT|” ; also consult ) 7 1 -1 9 0 “tw://bible.?id=45.8.2|AUTODETECT|” Rom. 8:2) 1 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.8.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” Gal. 5:13) 1 1 -1 9 0 0 ). Within the boundaries of the law of God man is free, for there he lives in the environment God designated for him. When he crosses the boundary, he becomes a slave to sin. As long as he keeps the law, he is free.) 1 1 2 8 0 “tw://bible.?id=19.19.8|AUTODETECT|” And last, the man who continues to look into the perfect law and keeps it will be blessed. Why is that man happy? He knows that the precepts of the Lord are right, giving joy to the heart and the commands of the Lord are radiant, giving light to the eyes 7 1 -1 9 0 “tw://bible.?id=19.19.8|AUTODETECT|” Ps. 19:8) 1 1 -1 9 0 “tw://bible.?id=19.119.1-19.119.3|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=19.119.1-19.119.3|AUTODETECT|” Ps. 119:1 3) 1 1 -1 9 0 “tw://bible.?id=43.13.17|AUTODETECT|” . He finds joy in his work, joy in his family, and joy in his Lord. He knows that God is blessing him in all that he does 7 1 -1 9 0 “tw://bible.?id=43.13.17|AUTODETECT|” John 13:17) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 ) Doctrinal Considerations in 1:22 25) 1 1 2 8 0 “tw://bible.?id=49.2.8-49.2.9|AUTODETECT|” If the person who hears the gospel but does not respond to it forfeits salvation, then the one who acts in response to God s Word is not deceived but rather is blessed with salvation. It stands to reason that the person who acts in obedience to the Word of God gains salvation. He performs good deeds and God blesses him accordingly. Consequently, the question is whether salvation is still a free gift of God. Of course! Says Paul to the Ephesians, For it is by grace you have been saved, through faith and this not from yourselves, it is the gift of God not by works, so that no one can boast 7 1 -1 9 0 “tw://bible.?id=49.2.8-49.2.9|AUTODETECT|” Eph. 2:8 9) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 What then are good works? They are the fruits of faith and expressions of gratitude to God for his saving work in Jesus Christ. Scripture clearly teaches that they cannot earn salvation for us or cleanse us from sin. Sixteenth-century Swiss theologian Heinrich Bullinger wrote in 1561 that the purpose of good works is for the glory of God, to adorn our calling, to show gratitude to God, and for the profit of our neighbor. ��66��) ) Greek Words, Phrases, and Constructions in 1:22 25) Verse 22) ������� the present middle imperative of ������ (I am, become) is the substitute for ��� (the present imperative of �0��) which never occurs in the New Testament. For that reason, ������� signifies be and not become. In the second half of the sentence, the implied imperative is negated by the particle ��.) Verse 23) E�� this conjunction expresses cause and introduces a parable.) 1 1 2 8 0 “tw://bible.?id=18.6.3|AUTODETECT|” ����� see verse 6 and the Septuagint version of ) 7 1 -1 9 0 “tw://bible.?id=18.6.3|AUTODETECT|” Job 6:3) 1 1 -1 9 0 0 . This incomplete verb in the perfect has a present meaning.) 1 19 2 8 0 0 �x �������� ��� �������� the face that nature gave him is an apt translation.��67�� The genitive is descriptive.) Verse 24) ���������� this aorist active indicative from �������� (I observe carefully) and the perfect active indicative ���������, from �������� (I go away); the aorist middle indicative ��������, from ������������ (I forget); and the imperfect active indicative &�, from �0�� (I am), are gnomic, that is, timeless. Therefore, the New International Version translates these verbs in the present tense.) Verse 25) A �r ��������� this verse shows contrast and parallelism to the preceding verse. The combination A �� introduces contrast, whereas the aorist active participle ���������, from ��������� (I bend over to see something better), is parallel to ���������� (v. 24).) ��� the definite article refers to ����� (law) and is demonstrative and specific the perfect law that gives freedom. ��68��) � �� ������� instead of using the verb ����� (I do, make), James employs the nouns ������� (doer) and ������� (doing). The -��� ending denotes progress, so that this last noun reflects the characteristics of a verb form in the present tense.) 3. Serving Religiously) 1:26 27) What is practical Christianity? James gives a few examples of what the true Christian religion should be: keep your tongue in check, get your hands dirty helping people in need, and keep yourself clean from the filth of this world.

In these two verses, James lists some examples that serve as checkpoints on one s religion.) 26. If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.) In explaining the meaning and implication of serving God, James tells his readers first how not to serve God. Then in the next verse, he instructs them how to profess and practice their religion.) a. If anyone considers himself religious. This is a simple fact conditional sentence that depicts life as it is. A person who attends the worship services in a Christian church may consider himself religious.

To be sure, many people believe that church attendance, praying, or even fasting is the equivalent of being religious. Not so, says James, because such activity may be merely outward show. That is formalism, not religion.) What, then, is religion? Negatively, it is not what man construes it to be when he considers himself to be pious. Positively, religion comes to expression when man speaks with a bridled tongue.) b. Yet does not keep a tight rein on his tongue.

The author of this epistle introduces the subject of the tongue in the first chapter (1:19), mentions it here in connection with religion, and then returns to it more explicitly in the third chapter. There he compares the tongue to horses that have bits in their mouths so that they obey their masters. No man can tame the tongue, James says. It is a restless evil, full of deadly poison (3:8). If man is able to bridle his tongue, he is a perfect man (3:2).) If man fails to keep his tongue in check, his religion is worthless. The unruly tongue engages in lying, cursing and swearing, slander, and filthy language.��69�� From man s point of view the hasty word, shading of the truth, the subtle innuendo, and the questionable joke are shrugged off as insignificant.

Yet from God s perspective they are a violation of the command to love the Lord God and to love one s neighbor as oneself. A breach of this command renders man s religion of no avail.) c. He deceives himself and his religion is worthless. This is the third time that James tells his readers not to deceive themselves (1:16, 22, 26). As a pastor he is fully aware of counterfeit religion that is nothing more than external formalism. He knows that many people merely go through the motions of serving God, but their speech gives them away.

Their religion has a hollow ring. And although they may not realize it, by their words and by their actions or lack of them they deceive themselves. Their heart is not right with God and their fellow man, and their attempt to hide this lack of love only heightens their self-deception. Their religion is worthless.) 27. Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.) Scripture is not a book with concise definitions that can be applied to specific instances. The Bible teaches us the way of life that is pleasing to God and to our neighbor.

Thus, James gives us not a precise definition in this verse but rather a principle.) 1 1 2 8 0 “tw://bible.?id=48.6.10|AUTODETECT|” a. Religion that God our Father accepts as pure and faultless. When James says God our Father, he immediately introduces the family concept. We are God s children because he is our Father. He expects us to pay due respect and love to him, to our brothers and sisters in God s household, and to all people 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 0 ). Within the family of God love is the prevailing characteristic because God himself is love. God sets the example.) 1 2 2 8 0 0 Here are a few random Scripture verses that illustrate this characteristic:) A father to the fatherless, a defender of widows,) 1 1 2 8 0 “tw://bible.?id=19.68.5|AUTODETECT|” is God in his holy dwelling. [) 7 1 -1 9 0 “tw://bible.?id=19.68.5|AUTODETECT|” Ps. 68:5) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 The Lord watches over the alien) 1 1 2 8 0 “tw://bible.?id=19.146.9|AUTODETECT|” and sustains the fatherless and the widow. [) 7 1 -1 9 0 “tw://bible.?id=19.146.9|AUTODETECT|” Ps. 146:9) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=5.10.18|AUTODETECT|” He defends the cause of the fatherless and the widow, and loves the alien. [) 7 1 -1 9 0 “tw://bible.?id=5.10.18|AUTODETECT|” Deut. 10:18) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=40.6.32|AUTODETECT|” For the pagans run after all these things [physical needs], and your heavenly Father knows that you need them. [) 7 1 -1 9 0 “tw://bible.?id=40.6.32|AUTODETECT|” Matt. 6:32) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 If, then, God sets the example, he expects his children to do what he does. If they follow God s example, they demonstrate religion that is pure and faultless. These two adjectives show the positive (pure) and the negative (faultless) aspects; together they denote the essence of religion.��70�� And how do we practice our religion? James gives two examples:) 1 1 2 8 0 “tw://bible.?id=5.14.29|AUTODETECT|” b. The first example pertains to the social circumstances and conditions of his day: To look after orphans and widows in their distress. Social conditions in ancient times were such that orphans and widows were unprotected because they had no guardian and breadwinner. God himself, therefore, filled that role. He exhorted the Israelite to be a protector and provider for the orphan and the widow 7 1 -1 9 0 “tw://bible.?id=5.14.29|AUTODETECT|” Deut. 14:29) 1 1 -1 9 0 “tw://bible.?id=26.22.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.22.7|AUTODETECT|” Ezek. 22:7) 1 1 -1 9 0 “tw://bible.?id=44.6.1-44.6.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.6.1-44.6.6|AUTODETECT|” Acts 6:1 6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.25.35-40.25.40|AUTODETECT|” The person who exhibits true religion visits the orphans and widows in their distress. He puts his heart into being a guardian and provider, he alleviates their needs, and shows them the love of the Lord in word and deed 7 1 -1 9 0 “tw://bible.?id=40.25.35-40.25.40|AUTODETECT|” Matt. 25:35 40) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.17.14|AUTODETECT|” c. To keep oneself from being polluted by the world. Even though James urges us to become socially involved in helping needy people around us, at the same time he warns us to stay away from a sinful world. Do we have to isolate ourselves from the world? No, we are always in the world but not of the world 7 1 -1 9 0 “tw://bible.?id=43.17.14|AUTODETECT|” John 17:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=61.3.14|AUTODETECT|” Therefore, we ought not to imitate the ways of the world; rather, we ought to practice godliness. Writing about the coming of the Lord and the end of the world, Peter says, So then, dear friends, since you are looking forward to this, make every effort to be found spotless, blameless, and at peace with him 7 1 -1 9 0 “tw://bible.?id=61.3.14|AUTODETECT|” II Peter 3:14) 1 1 -1 9 0 “tw://bible.?id=54.6.14|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=54.6.14|AUTODETECT|” I Tim. 6:14) 1 1 -1 9 0 “tw://bible.?id=59.4.4|AUTODETECT|” ). In a sense James repeats what he said earlier, Get rid of all moral filth and the evil that is so prevalent (1:21). Members of God s family have the word holy written on their foreheads. They know that friendship with the world is hatred toward God 7 1 -1 9 0 “tw://bible.?id=59.4.4|AUTODETECT|” James 4:4) 1 1 -1 9 0 0 ). They love and serve the Lord truly and sincerely.) 1 4 2 8 0 0 ) Practical Considerations in 1:26 27) Should the church stress the concept religion as James has developed it and make its requirements mandatory for anyone seeking to become a member of the church? Certainly! The church ought to teach the scriptural truth recorded in this section of the Epistle of James. The principle of pure and undefiled religion is to love God and the neighbor.) How much should the church become involved in social-welfare programs? Primary tasks of the church are to preach the gospel, to administer the sacraments, and to care for the poor. These tasks need to be kept in balance so that the church can function properly.) 1 1 2 8 0 “tw://bible.?id=48.6.10|AUTODETECT|” Should the church extend her care for the poor beyond the limits of her own community? Yes, in our shrinking world the refugees and homeless, the hungry and destitute, the sick and afflicted need our help wherever they are. We show the love of Jesus by reaching out to help them. Again, we must maintain balance and exercise discretion, remembering Paul s admonition, Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:26 27) Verse 26) �0 the sentence is a simple fact condition with the verb ����� (seems, considers) in the protasis and the understood verb to be in the apodosis. However, the clause ��p ����� ������� �P��� (however he deceives himself) conveys the meaning of the verse much better when it is taken as part of the apodosis (NIV, GNB). The words, then, are parallel to the clause his religion is worthless. Other translations make this clause independent of the conditional sentence (NAB, NEB).) 1 1 2 8 0 “tw://bible.?id=44.26.5|AUTODETECT|” ������� the adjective describes a person who is pious, God-fearing, and religious. The noun �������� appears four times in the New Testament 7 1 -1 9 0 “tw://bible.?id=44.26.5|AUTODETECT|” Acts 26:5) 1 1 -1 9 0 “tw://bible.?id=51.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.18|AUTODETECT|” Col. 2:18) 1 1 -1 9 0 “tw://bible.?id=59.1.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.26|AUTODETECT|” James 1:26) 1 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” 27) 1 1 -1 9 0 0 ) and means the worship of God. It differs little from the noun �������.��71��) 1 19 2 8 0 0 ����������� the present active participle is a compound derived from ������� (bridle) and �� (I lead).) ������� this adjective from the verb ������� (I make empty, worthless) describes the lack of truth in a hollow religion.) Verse 27) ������������ the present middle infinitive of the verb ����������� (I look after, visit [in order to help]). The infinitive expresses purpose and is somewhat similar to the imperative which, in fact, some of the manuscripts have as a variant reading.) ������ ���x� ������ the present infinitive ������ denotes purpose; the predicate adjective ������ derives from the privative (un-) and the noun ������ (spot). One influential manuscript (P74) has the reading Q����������� �P���� (to protect them). This reading, however, has not received the favor of most translators.��72��) Summary of Chapter 1) At first the content of chapter 1 appears to be a number of unrelated proverbial sayings that are connected only by catchwords. But upon closer examination, we realize that the writer introduces themes which he explains more fully in the rest of the chapter and the epistle. For example, after an introductory address (v. 1), the author lists the themes of testing of faith, gaining wisdom, and being rich (vv. 2 11).��73��) Then, in the next part of the chapter (vv. 12 25) he elucidates the theme of testing by expanding it to tempting (vv. 12 15); he mentions the generous gift of wisdom God gives and broadens it to include good and perfect gifts from the heavenly Father (vv. 5, 17 18); and he fortifies the humble brother s pride in a high position with the assurance that we are a kind of God s first fruits of all that he has created (v. 18).) The last segment of the chapter has the themes of keeping the tongue in check, putting the Word of God into practice, and living a spotless life in a polluted world (vv. 19 27).

James returns to these themes in the succeeding chapters. In fact, scholars see in the three examples of pure religion to bridle the tongue, to show mercy, and to keep oneself undefiled an outline for the next four chapters.��74��) ) ) ) ) KJV King James Version) RV Revised Version) RSV Revised Standard Version) NIV New International Version) 1 Peter H. Davids calls the letter a literary epistle, i.e., a tract intended for publication, not an actual letter, e.g., the epistles of Paul to specific churches. The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary series (Grand Rapids: Eerdmans, 1982), p. 24.) 2 Klaus Hess, NIDNTT, vol. 3, p. 546; Rudolf Tuente, NIDNTT, vol. 3, p. 598.) 1 1 2 8 0 “tw://bible.?id=45.1.1|AUTODETECT|” 3 Paul, Peter, and Jude also use the expression servant in the introductions to their respective epistles. See ) 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.10|AUTODETECT|” Gal. 1:10) 1 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.1|AUTODETECT|” Phil. 1:1) 1 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.1.1|AUTODETECT|” Titus 1:1) 1 1 -1 9 0 “tw://bible.?id=61.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.1|AUTODETECT|” II Peter 1:1) 1 1 -1 9 0 “tw://bible.?id=65.1.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.0|AUTODETECT|” Jude 1) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 4 Sophie Laws cautiously states, If the main intention of the address is to define the community theologically in its Christian character, the question whether its members are of Jewish origin remains undecided. See her Commentary on the Epistle of James, Harper s New Testament Commentaries (San Francisco: Harper and Row, 1980), p. 48.) 1 1 2 8 0 “tw://bible.?id=45.1.7|AUTODETECT|” 5 Paul s greetings reflect a standard formula of the early church: Grace and peace to you from God our Father and from the Lord Jesus Christ 7 1 -1 9 0 “tw://bible.?id=45.1.7|AUTODETECT|” Rom. 1:7) 1 1 -1 9 0 0 ). Peter, John, and Jude in their respective epistles address their readers with the same formula (with minor variations).) 1 21 2 8 0 0 6 Erich Beyreuther and G�nter Finkenrath, NIDNTT, vol. 2, p. 358. Also consult Hans Conzelmann, TDNT, vol. 9, p. 367; and see A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 394.) 7 James Hardy Ropes, A Critical and Exegetical Commentary on the Epistle of James, International Critical Commentary series (1916; reprint ed., Edinburgh: Clark, 1961), p. 131. Also consult Simon J. Kistemaker, The Parables of Jesus (Grand Rapids: Baker, 1980), p. 167, n. 3: When a Jewish soldier loses his life in armed conflict, the nation mourns because a brother has died. ) 8 The employment of the name brother to designate the members of the Christian communities is illustrated by the similar use, made known to us by the Papyra.

See Adolf Deissmann, Bible Studies, trans. Alexander Grieve (1923; reprint ed., Winona Lake, Ind.: Alpha, 1979), pp. 87 88.) 9 Walter Schneider and Colin Brown, NIDNTT, vol. 3, p. 801.) 10 In answering question 27 (on providence) of the Heidelberg Catechism, Ursinus, assisted by Caspar Olevianus, describes God s providence by saying that it includes the almighty and ever present power of God by which he upholds, as with his hand, heaven and earth and all creatures & all things, in fact, come to us, not by chance, but from his fatherly hand. ) 11 Ulrich Falkenroth and Colin Brown, NIDNTT, vol. 2, p. 772. Also consult Friedrich Hauck, TDNT, vol. 4, p. 588.) 12 R. C. H. Lenski, The Interpretation of the Epistle to the Hebrews and of the Epistle of James (Columbus: Wartburg, 1946), p. 526.) NASB New American Standard Bible) 13 Reinier Schippers, NIDNTT, vol. 2, p. 63.

Says Donald W. Burdick, The statement that perseverance must finish its work indicates progress and development, the result of which may well be described as maturity. James, vol. 12, the Expositor s Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Eerdmans, 1981), p. 168.) 14 Thayer, p. 276.) 15 C. F.

D. Moule, An Idiom Book of New Testament Greek, 2d ed. (Cambridge: At the University Press, 1960), p. 96. And see Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 416.) 16 Davids, James, p. 70.) 17 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols., 7th ed. (Edinburgh: T. and T. Clark, 1877), vol. 5, p. 5.) 18 Spiros Zodhiates observes that wisdom among the Jews was primarily recognized as an attribute of God, and later became identified with the Spirit of God.

The Epistle of James and the Life of Faith, vol. 4, The Behavior of Belief (Grand Rapids: Eerdmans, 1966), p. 33.) 19 J�rgen Goetzmann, NIDNTT, vol. 3, p. 1032.) 20 Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 95.) 21 Burkhard G�rtner, NIDNTT, vol. 1, p. 505. Also consult Friedrich B�chsel, TDNT, vol. 3, p. 949.) 22 Robertson, Grammar, p. 518, classified the verb in the category of verbs of missing, lacking, despairing. ) 23 R. C. Trench, Synonyms of the New Testament (1854; reprint ed., Grand Rapids: Eerdmans, 1953), p. 144.) 24 Bauer, p. 185.) 25 James B. Adamson, The Epistle of James, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1976), pp. 94 95.) 1 1 2 8 0 “tw://bible.?id=20.3.34|AUTODETECT|” 26 Quoting ) 7 1 -1 9 0 “tw://bible.?id=20.3.34|AUTODETECT|” Prov. 3:34) 1 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” , both James and Peter use the adjective humble 7 1 -1 9 0 “tw://bible.?id=59.4.6|AUTODETECT|” James 4:6) 1 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 “tw://bible.?id=59.1.9|AUTODETECT|” ). There the word signifies humility as readiness for service. Walter Grundmann, TDNT, vol. 8, p. 23. In ) 7 1 -1 9 0 “tw://bible.?id=59.1.9|AUTODETECT|” James 1:9) 1 1 -1 9 0 0 , the expression humble refers to one who is financially poor. Also see Hans-Helmut Esser, NIDNTT, vol. 2, p. 263.) 1 7 2 8 0 0 27 Davids, James, p. 76.) 28 Among the proponents of this view are Ropes, Adamson, Burdick, and Joseph B. Mayor.) 29 F. W. Grosheide, De Brief aan de Hebree�n en de Brief van Jakobus (Kampen: Kok, 1955), p. 357. Davids observes that James did not consider the rich man truly Christian, for he is given no future hope. See his commentary on James, p. 77.) 30 Bauer gives this translation of the idiom: the rich man on his (business) journeys or more general in his undertakings or pursuits, p. 692.) 31 J�rgen Blunck, NIDNTT, vol. 2, p. 200.) 32 Robertson, Grammar, p. 837. Also see Hanna, Grammatical Aid, p. 416.) LXX Septuagint) 1 1 2 8 0 “tw://bible.?id=19.1.1|AUTODETECT|” 33 ) 7 1 -1 9 0 “tw://bible.?id=19.1.1|AUTODETECT|” Ps. 1:1) 1 1 -1 9 0 “tw://bible.?id=19.32.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.32.2|AUTODETECT|” 32:2) 1 1 -1 9 0 “tw://bible.?id=19.34.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.34.8|AUTODETECT|” 34:8) 1 1 -1 9 0 “tw://bible.?id=19.40.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.40.4|AUTODETECT|” 40:4) 1 1 -1 9 0 “tw://bible.?id=19.65.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.65.4|AUTODETECT|” 65:4) 1 1 -1 9 0 “tw://bible.?id=19.84.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.84.5|AUTODETECT|” 84:5) 1 1 -1 9 0 “tw://bible.?id=20.8.34|AUTODETECT|” (with minor variation); 94:12; 112:1; ) 7 1 -1 9 0 “tw://bible.?id=20.8.34|AUTODETECT|” Prov. 8:34) 1 1 -1 9 0 “tw://bible.?id=23.56.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.56.2|AUTODETECT|” Isa. 56:2) 1 1 -1 9 0 “tw://bible.?id=24.17.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.17.7|AUTODETECT|” Jer. 17:7) 1 1 -1 9 0 “tw://bible.?id=18.5.17|AUTODETECT|” . Also see ) 7 1 -1 9 0 “tw://bible.?id=18.5.17|AUTODETECT|” Job 5:17) 1 1 -1 9 0 “tw://bible.?id=45.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.8|AUTODETECT|” Rom. 4:8) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 34 Friedrich Hauck, TDNT, vol. 4, pp. 367 70. Consult Oswald Becker, NIDNTT, vol. 1, pp. 216 17.) 35 Trench, Synonyms of the New Testament, p. 80.) 36 The translations that have the reading the Lord are KJV, NKJV, RV, ASV, NASB, NAB, JB. Those that have God are RSV, MLB, GNB, NEB, NIV. Moffatt circumvents the problem by translating the verb to promise in the passive, which is promised to all who love Him. ) 37 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, corrected ed. (London and New York: United Bible Societies, 1975), p. 679.) 38 Herman N. Ridderbos, Het Evangelie naar Matthe�s, 2 vols., Korte Verklaring der Heilige Schrift (Kampen: Kok, 1952), vol. 1, p. 136.

Also consult F. W. Grosheide, Het Heilig Evangelie volgens Matthe�s, Commentaar op het Nieuwe Testament series (Kampen: Kok, 1954), p. 101; William Hendriksen, Matthew, New Testament Commentary series (Grand Rapids: Baker, 1973), pp. 336 37.) 39 D. Edmond Hiebert, The Epistle of James: Tests of a Living Faith (Chicago: Moody, 1979), p. 105.) 40 Consult Joseph B. Mayor, The Epistle of St. James (reprint ed., Grand Rapids: Zondervan, 1946), p. 54; A.

T. Robertson, Studies in the Epistle of James, rev. and ed. Heber F. Peacock (Nashville: Broadman, 1959), p. 52. Also see R. V.

G. Tasker, The General Epistle of James: An Introduction and Commentary, Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1957), p. 46; and Curtis Vaughan, James: A Study Guide (Grand Rapids: Zondervan, 1969), p. 31.) 41 Bengel, Gnomon of the New Testament, vol. 5, p. 7. Also consult Grosheide, Jakobus, p. 360.) 42 Zodhiates, The Behavior of Belief, pt. 1, p. 73.) 43 Hanna, Grammatical Aid, p. 416.) 44 Robertson, Grammar, p. 1097. Also see Ropes, James, p. 155; Mayor, James, p. 51.) 1 1 2 8 0 “tw://bible.*?id=46.6.9|AUTODETECT|”

45 Compare these Scripture references: ) 7 1 -1 9 0 “tw://bible.*?id=46.6.9|AUTODETECT|”

I Cor. 6:9) 1 1 -1 9 0 “tw://bible.*?id=46.15.33|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.15.33|AUTODETECT|”

15:33) 1 1 -1 9 0 “tw://bible.*?id=48.6.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.6.7|AUTODETECT|”

Gal. 6:7) 1 1 -1 9 0 “tw://bible.*?id=62.3.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=62.3.7|AUTODETECT|”

I John 3:7) 1 1 -1 9 0 0

.) 1 2 2 8 0 0

46 Guido de Br�s, author of the sixteenth-century document (1561) known as the Belgic Confession, expressed his faith in the only God in these words: We all believe in our hearts and confess with our mouths that there is a single and simple spiritual being, whom we call God eternal, incomprehensible, invisible, unchangeable, infinite, almighty; completely wise, just, and good, and the overflowing source of all good (art. 1).) 47 Dietrich M�ller, NIDNTT, vol. 3, p. 1018. Consult Gottlob Schrenk, TDNT, vol. 1, p. 632.) 1 1 2 8 0 “tw://bible.*?id=59.1.18|AUTODETECT|”

48 L. E. Elliott-Binns in ) 7 1 -1 9 0 “tw://bible.*?id=59.1.18|AUTODETECT|”

James 1:18) 1 1 -1 9 0 0

Creation or Redemption, NTS 3 (1957): 148 61, argues that the concept regeneration is absent from the Epistle of James. James, therefore, thinks of creation and not of redemption (see pp. 160 61). Ropes in James meets this argument by saying that the figure of begetting was not used for creation, whereas it came early into use with reference to the Christians, who deemed themselves sons of God (p. 166). Also see Laws, James, p. 78; and Davids, James, p. 89.) 1 16 2 8 0 0 49 Hiebert, James, p. 116.) 50 The NIV translators have taken the two nouns as synonyms. They combine them and translate: every good and perfect gift. But other translations stay with the Greek text and even provide a literal version. For instance, the NEB has all good giving, every perfect gift (italics added). Consult Mayor, James, pp. 57 58.) 51 The NEB is a good example. In this translation the verb form is has been eliminated: every perfect gift, comes from above.

Mayor (James, p. 58) separates the verb is from the participle; so does Moule, who writes that it need not be periphrastic at all. Consult his Idiom-Book of New Testament Greek, p. 17.) 52 Bauer, p. 620.) 53 Metzger, Textual Commentary, pp. 679 80.) 54 E M. Sidebottom, James, Jude, and 2 Peter, Century Bible series (London: Nelson; Greenwood, S.C.: Attic, 1967), p. 32. Also see Grosheide, Jakobus, p. 362.) 55 Bauer, p. 820. Also see Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), sec. 310(1).) 56 Three translations are possible: wherefore (KJV) or therefore (NKJV), which is a reading based on late Greek manuscripts; this you know (NASB), which is a declarative sentence; and take note of this (NIV), which is the imperative.

Translators favor the imperative reading.) 57 SB, vol. 3, p. 753.) 58 J. I. Packer, NIDNTT, vol. 1, p. 479.) 59 Some translators and interpreters wish to make the noun evil the key word and have all the preceding words dependent on it. A somewhat literal translation is this: Therefore, put aside all the filthiness and excess of evil. Consult Robert Johnstone, A Commentary on James (1871; reprint ed., Edinburgh: Banner of Truth Trust, 1977), p. 105. Ropes (James, p. 170) is of the opinion that this construction is not necessary.) 60 Bauer, p. 650.

Consult Theodor Brandt, NIDNTT, vol. 1, p. 731.) 61 John Calvin, Commentaries on the Catholic Epistles: The Epistle of James, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), p. 294.) 62 William L. Lane, commenting on this incident, writes, It was the profound experience of well-being which is related to salvation from God. See his Gospel According to Mark, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1974), p. 194.) NKJV New King James Version) 63 Martin Dibelius, James: A Commentary on the Epistle of James, rev. Heinrich Greeven, trans. Michael A.

Williams, ed. Helmut K�ster, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1976), p. 110.) 1 1 2 8 0 “tw://bible.?id=42.24.12|AUTODETECT|” 64 Wilhelm Michaelis writes that the meaning of the main verb is I stoop to see. He continues, The bent over position may be modified by the situation of the observer or by that of what he is trying to see. TDNT, vol. 5, p. 814. Also see ) 7 1 -1 9 0 “tw://bible.?id=42.24.12|AUTODETECT|” Luke 24:12) 1 1 -1 9 0 “tw://bible.?id=43.20.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.5|AUTODETECT|” John 20:5) 1 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.12|AUTODETECT|” I Peter 1:12) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 65 Reinier Schippers, NIDNTT, vol. 2, p. 63.) 66 The Second Helvetic Confession, chap. 16. Also see the Westminster Confession of Faith, chap. 16.) 67 Ropes, James, p. 176.) 68 Robertson, Grammar, p. 780.) 69 Thomas Manton, An Exposition on the Epistle of James (reprint ed., London: Banner of Truth Trust, 1968), pp. 172 73.) 1 1 2 8 0 “tw://bible.?id=58.7.27|AUTODETECT|” 70 J. I. Packer explains the term faultless by saying that it is used to express the purity of Christ as High Priest 7 1 -1 9 0 “tw://bible.?id=58.7.27|AUTODETECT|” Heb. 7:27) 1 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” ), of our heavenly inheritance 7 1 -1 9 0 “tw://bible.?id=61.1.4|AUTODETECT|” 2 Pet. 1:4) 1 1 -1 9 0 “tw://bible.?id=58.13.4|AUTODETECT|” ), of sexual relations within marriage 7 1 -1 9 0 “tw://bible.?id=58.13.4|AUTODETECT|” Heb. 13:4) 1 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” ), and of practical religion 7 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” Jas. 1:27) 1 1 -1 9 0 0 ); what it affirms in each of its applications is the absence of anything that would constitute guilt before God. NIDNTT, vol. 1, p. 448. Also consult Hans W�hrisch, NIDNTT, vol. 3, p. 925.) 1 4 2 8 0 0 GNB Good News Bible) NAB New American Bible) NEB New English Bible) 71 Karl Ludwig Schmidt, TDNT, vol. 3, p. 156; Klaus Hess, NIDNTT, vol. 3, p. 551.) 1 1 2 8 0 “tw://bible.?id=59.1.27|AUTODETECT|” 72 D. J. Roberts defends the variant reading by saying that it could be original because it agrees with the message of James, that is, to protect them [the orphans and widows] in their affliction from the world. The Definition of Pure Religion in ) 7 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” James 1:27) 1 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” , ExpT 83 (1972): 215 16. But B. C. Johanson disagrees. See The Definition of Pure Religion in ) 7 1 -1 9 0 “tw://bible.?id=59.1.27|AUTODETECT|” James 1:27) 1 1 -1 9 0 0 Reconsidered, ExpT 84 (1973): 118 19.) 1 2 2 8 0 0 73 Davids, James, p. 25.) 74 Grosheide, Jakobus, p. 368.)