James 1

“THE EPISTLE OF JAMES”

Chapter One IN THE CHAPTER

1. To appreciate the value of enduring trials

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

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

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

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

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

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

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

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

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

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

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

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

REVIEW FOR THE CHAPTER

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

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

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

• Knowing that testing one’s faith produces patience

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

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

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

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

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

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

• His humiliation

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

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

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

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

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

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

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

• Death

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

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

• That we might a kind of firstfruits of His creatures

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

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

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

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

• It is able to save your souls

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

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

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

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

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

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

• To keep oneself unspotted from the world The Epistle of JamesJas_1:2-27 QuestionsWhat attitude should a Christian have toward trials (James 1:2) and what is gained by trials (James 1:3-4)? What should one do who lacks wisdom and why (James 1:5)? What condition for acceptable prayer does James mention (James 1:6)? Who will not receive from the Lord and why (James 1:6-8)? How does James describe the brother of “ low degree” (KJV) and the rich man (James 1:9-11)? Who is blessed and why (James 1:12)? Who does not tempt man (James 1:13)? What is the process that leads from temptation to death (James 1:14-15)? What does “ the Father of lights” give and what is his nature (James 1:16-17)? How does one become the first-fruits of God’ s creation (James 1:18)? What is a Christian to be “ swift” to do and “ slow” to do (James 1:19) and why (James 1:20)? What is the Christian to put away and what is he to receive (James 1:21)? What does James say about hearing and doing God’ s word (James 1:22-25)? What care is to be taken with the tongue by one who is religious (James 1:26) and what two things will one do with a pure and undefiled religion (James 1:27)?

Digging DeeperWhat is “ patience” (KJV) in James 1:3-4? What is “ wisdom” (James 1:5; see also 3:13-18)? What does Jesus say about prayer in Matthew 21:21-22? What difference, if any, is there in the word “ temptation” (KJV) found in James 1:2; James 1:12 and the word “ temptation” (KJV) found in James 1:13-14? (Compare with the NASV and ESV translations.) How do you reconcile the fact that God “ tempted” (KJV) Abraham (Genesis 22:1) with James’ statement that God does not “ tempt” (KJV) man (James 1:13)? What is “ meekness” (KJV) in James 1:21? How is God’ s word like a “ mirror” (James 1:24-25; see Hebrews 4:12-13)? Applications for TodayChristians can have joy in trials because they know they will be perfected by them and be rewarded one day for their steadfastness (1:2; Matthew 5:12; Romans 5:3-4; 1 Peter 1:6-9; 1 Peter 4:12-13). Patience (endurance) has its “ perfect work” - salvation (James 1:4; James 5:10-11; Luke 21:19; Romans 2:7). God is liberal in his giving and good in his giving (James 1:5; James 1:17; 2 Corinthians 9:8-15). Both poverty and riches can test a person (James 1:9-10; Proverbs 30:7-9; 1 Timothy 6:9-10; 1 Timothy 6:17-19) The Christian’ s reward is a “ crown of life” (James 1:12; 2 Timothy 4:8; 1 Peter 5:4; Revelation 2:10). We should not blame God for temptation (James 1:13; Genesis 3:12-13)? Sin brings spiritual death (James 1:15; James 5:20; Romans 6:16; Romans 6:23; Romans 7:5). We are brought forth (begotten, born again) by God’ s word when we obey it and are baptized (James 1:18; John 3:5; Ephesians 5:26; Titus 3:5; 1 Peter 1:22-23). Guard your tongue and be “ slow to speak” (James 1:19; James 1:26 s_1:26; Proverbs 10:19; Proverbs 17:27-28). God’ s word saves souls (James 1:21; Luke 8:12; Acts 11:14; Romans 1:16; 1 Corinthians 1:18; 1 Corinthians 15:2). Hearing and doing God’ s word, not just hearing, is what God wants (James 1:22-25; Matthew 7:24-26; Luke 6:46). Christians are under the Law of Christ, the perfect law of liberty (James 1:25; 1 Corinthians 9:21; Galatians 6:2). Christians, individually, should take care of orphans and widows has they have opportunity (James 1:27; Galatians 2:9; Galatians 6:10). Christians are to keep themselves unspotted from the world of sin as they go through life (James 1:27; 1 John 2:15-17).

James 1:1

:1 “THE EPISTLE OF JAMES”

A Servant Of God And The Lord Jesus Christ (James 1:1)

1. In our introductory study, we concluded that James, the Lord’s brother, was most likely the author

2. If this is so, then it is interesting that James does not identify himself as such, but rather as simply “a servant of God and of the Lord Jesus Christ” (James 1:1)

3. Perhaps it was a case of humility; yet, calling himself a “servant” was not peculiar to James a. Paul described himself as such as well - Romans 1:1; Philippians 1:1b. So did Peter (2 Peter 1:1) and Jude (Jude 1:1)

4. Why did these men refer to themselves as “servants”? a. The Greek term (DOULOS) literally means “a slave” b. Why use such a term to describe themselves? c. And why should WE think of ourselves as “servants”?

5. In this lesson, I shall explain why, and make some other observations concerning the idea of being a servant

[First of all…]

I. BEING A SERVANT IS “WHAT A OF JESUS IS CALLED TO BE” A. JESUS THIS TRUTH ON SEVERAL …1. While pointing out the faults of the scribes and Pharisees

• Matthew 23:8-122. During the Last Supper, with a vivid demonstration of servitude
• John 13:12-173. Even by His own example, as He came to serve - Matthew 20:25-28; Philippians 2:5-8 B. , WE ARE CALLED TO SERVE…1. God - James 1:1; Hebrews 9:142. Jesus Christ - James 1:1; 1 Corinthians 4:13. Righteousness - Romans 6:17-184. Each other - Galatians 5:13; 1 Corinthians 9:19-23 [The early Christians called themselves “servants”, because that is what they were!

But what is so good about being a “servant”? For one thing…]

II. BEING A SERVANT IS “A MARK OF " A. AN PERSON IS USUALLY VERY SELFISH…1. For example, newborn babies are very ego-centrical 2. Normally, as people grow older, they begin to concern themselves with the needs of others a. If they do, they are becoming mature b. If they remain selfish, it is an indication of immaturity

B. A PERSON WHO SERVES OTHERS…1. Is certainly not selfish, but concerned with the needs of others 2. And thereby demonstrates mature behavior

C. JAMES’ OF HIMSELF FITS IN VERY WELL WITH THE “THEME” OF HIS EPISTLE…1. Remember, the theme is: MARKS OF 2. By being a servant, James is demonstrating his own spiritual maturity 3. And we can make the point that one of the marks of spiritual maturity is truly being “a servant of God and of the Lord Jesus Christ”!

[Are we trying to be servants of God, and of His Son, the Lord Jesus Christ? If so, then we are on the road to spiritual maturity!

But before we answer too hastily, let’s consider that…]

III. BEING A SERVANT HAS SEVERAL "” A. IT IMPLIES " “…1. In a slave-master relationship… a. The slave knows no law but his master’s word b. He has no rights of his own c. He is the absolute possession of his master d. He is bound to give his master unquestioning obedience 2. Does this describe our relationship to Christ? a. It should, especially in light of 1 Corinthians 6:19-20b. We have to come to Jesus on HIS terms, not our own

• Luke 6:46; Matthew 7:21 B. IT IMPLIES " “…1. Otherwise, absolute obedience is not possible a. When we have a humble opinion of ourselves, we are receptive to the idea of complete obedience b. For example, consider Paul’s self-estimation - 1 Corinthians 15:9-10; Ephesians 3:8; 1 Timothy 1:152. Does this describe our relationship to Christ and His Will? a. Jesus said it should! - Luke 17:10b. But if we murmur or complain about what Jesus tells us to do, can we really be considered “servants”?

C. IT IMPLIES " LOYALTY”…1. Since we become servants FREELY, it should be expected that we: a. Are to be loyal to Him first - cf. Galatians 1:10b. Do not consider our own profit or preference important, but that of the One we freely serve! 2. But it is amazing how anyone can claim to be servants of the Lord Jesus Christ, while: a. Complaining about having to do the will of God, OR… b. Being negligent or slothful in carrying out His will 3. But some act as though they are being forced against their own will! a. They don’t “have to” serve the Lord Jesus…

1. Of course, the alternative is not very inviting
2. If we don’t serve Jesus, by default we serve Satan, and are destined for hell! b. But God by His grace has offered salvation, and how dare we ever grumble or complain that He calls us to life of service in grateful appreciation!

[These are some of the implications of being called a “servant”. It is costly in terms of service, pride, and allegiance.

But consider also that…]

IV. BEING A SERVANT IS “A GREAT HONOR” A. FAR FROM BEING A TITLE OF , IT WAS THE TITLE BY WHICH THE MEN OF THE OLD WERE KNOWN…1. Abraham, Isaac, Jacob - Deuteronomy 9:27 (“Thy servants”) 2. Moses - 1 Kings 8:53 (“Thy servant”) 3. Joshua - Joshua 24:29 (“Servant of the Lord”) 4. Caleb - Numbers 14:24 (“My servant”) 5. Job - Job 1:8 (“My servant”) 6. Isaiah - Isaiah 20:3 (“My servant”) 7. The prophets - Jeremiah 7:25 (“My servants”)

B. HOW IT WOULD BE IF GOD LOOKED UPON US AS OF THESE GREAT MEN…1. Who found freedom, peace, and glory! 2. Who found it in perfect submission to the Will of God!

1. He will, IF we are willing to accept the call to serve Him and His Son Jesus Christ with… a. Absolute obedience b. Absolute humility c. Absolute loyalty

2. And when we are serving God, His Son Jesus Christ, and even each Other in this manner, we are making great strides towards !

“…a servant of God and of the Lord Jesus Christ” - can this be said of us?

James 1:2-8

“THE EPISTLE OF JAMES”

Turning Trials Into Triumph (James 1:2-8)

1. Perhaps you have seen the bumper sticker: “When life hands you a lemon, make lemonade!”

2. It is easier to smile at that statement than to practice it, but the basic philosophy is sound a. In fact, it is Biblical b. Throughout the Bible are people who turned defeat into victory and trials into triumph c. Instead of being VICTIMS, they became VICTORS

3. The Epistle of James tells us that we can have this same experience today! a. Whether we are dealing with trials on the outside b. Or temptations on the inside – Through faith in God and Jesus Christ we CAN experience victory!

4. The KEY to turning trials into triumph is to obey four imperatives: a. COUNT – James 1:2b. KNOW – James 1:3c. LET – James 1:4d. ASK – James 1:5-8 [Starting with verse two, then, let’s look at the first imperative…]

I. “COUNT IT ALL JOY WHEN YOU FALL INTO VARIOUS TRIALS” (James 1:2) A. NOTICE THAT JAMES ASSUMES THAT WE WILL TRIALS…1. He doesn’t say “if” but “when” 2. This is because Christians must expect trials a. So said Jesus - John 16:33b. Paul also - Acts 14:223. The nature of these trials are “various” a. Some trials come simply because we are human

1. Sickness, accidents
2. Disappointments, death b. Other trials come because we are Christians - 1 Peter 4:12; 2 Timothy 3:124. But because Satan fights us, and the world opposes us, we can expect trials!

B. WHAT IS TO BE THE ‘S ? – “COUNT IT ALL JOY!“1. This was the attitude of: a. The apostles - Acts 5:41b. Paul - Romans 5:3; Philippians 2:17-18c. The Christians - 1 Peter 1:6-8; 1 Peter 4:12-142. So the first step to turning trials into triumph is to: THANK GOD AND ADOPT A JOYFUL !

[“But how,” we may ask, “is it possible to rejoice in the midst of trials?” The second imperative in verse 3 explains how…]

II. “KNOWING THAT THE TESTING OF YOUR FAITH " (James 1:3) A. THE RIGHT THE VALUE OF TRIALS MAKES IT TO HAVE A JOYFUL …1. We are to understand that: a. Trials test our faith b. Faith tested can bring out the best in us!

1. Just as fire purifies gold - 1 Peter 1:72) Just as training makes the athlete stronger

2. With this understanding, we can have joy in trials because we know that: a. Testing works FOR us, not AGAINST us - cf. 2 Corinthians 4:17b. Trials rightly used help us to mature

B. , FAITH TESTED “”…1. Notice Romans 5:3-42. In the BIBLE… a. “Patience” is NOT a passive acceptance of circumstances b. The GREEK word Isaiah 1) From the preposition HUPO (under), and MENO (to remain, to abide) 2) It denotes the ability to exhibit stedfastness and constancy in the face of the most formidable difficulty! c. It is a courageous perseverance in the face of suffering! d. It is the continuing on even when it is rough, despite the circumstances 3. Such a quality of stedfastness can come only through experiencing trials 4. The value of developing will be seen shortly…

[Having this understanding about what trials can accomplish enables us to have a joyful attitude toward such trials.

But to really benefit from our trials, we must also obey the third imperative found in verse four…]

III. “LET HAVE ITS PERFECT WORK” (James 1:4) A. TO TRULY TURN TRIALS INTO TRIUMPH, WE MUST LET "” DO ITS WORK…1. Too often, we want to get our trials or difficulties over with quickly 2. But there are times when the best course is to bear up under the trial patiently a. Instead of grumbling and complaining… b. …patiently endure the trial, doing good despite the trial

B. FOR WHEN HAS HAD AN TO WORK, IT “"!1. The word PERFECT does not mean sinlessness, but “completeness, wholeness, maturity” 2. In the New Testament, it is used of those who: a. Have attained to spiritual manhood in Christ b. Have reached full maturity and understanding in spiritual matters c. Are no longer “babes” and immature persons in Christ 3. Such maturity comes only when patience has had time to work! a. Consider, for example, an endurance runner in his training

1. To be a mature runner requires letting patience do its work
2. That is, patiently running mile after mile in training b. If we wish to run the race well spiritually speaking, we need to develop patience
3. Which comes only through a form of spiritual “resistance training”
4. That is, trials in which our faith is put to the test!

[Letting patience have its perfect work is not easy. It certainly requires wisdom which enables us to see the value of our trials.

This brings us to the fourth imperative necessary to turn trials into triumph, found in verses five to eight…]

IV. “LET HIM ASK OF GOD” (James 1:5-8) A. IF WE LACK WISDOM, ASK FOR IT FROM GOD!1. He has promised to give it liberally 2. And He will not reproach us for making such a request 3. Even as Solomon’s request for wisdom was well-pleasing to God - 1 Kings 3:7-12 B. WHAT EXACTLY IS THIS “WISDOM”?1. We should be careful to distinguish “wisdom” from “knowledge” a. Knowledge involves information, facts, etc. b. Wisdom is the ability or insight to properly use those facts in the most expeditious way 2. Failure to understand this distinction has led many into error! a. Many believe that this passage (James 1:5-8) teaches that God will give knowledge concerning His Will in answer to prayer b. But knowledge comes only through His Word; we must carefully study it if we would know the Will of God! c. However, the WISDOM to properly use His Word can be received through prayer

C. THE WISDOM TO USE TRIALS AND TURN THEM INTO TRIUMPH CAN COME THROUGH “PROPER” PRAYER…1. Proper prayer is that asked in faith and with no doubt 2. Otherwise, the prayer will not be answered by God

1. So here is the key to turning trials into triumph: a. Having the knowledge and perspective that adversity can accomplish much good b. Letting the patient enduring of adversity acommplish its work c. All the while using the wisdom God gives in answer to prayer to help put it all together

2. When this is done, even trials can be a source of joy for the Christian!

Have we learned to make lemonade out of our lemons in life?

Note: Much of the material for this outline was adapted heavily from The Bible Exposition Commentary, Volume 2, by Warren W. Wiersbe, pages 337-340.

James 1:3

:3

See Outline On James 1:2-8 James 1:3 James 1:3 γινωσκοντεςG1097 [G5723] KNOWING οτιG3754 THAT τοG3588 THE δοκιμιονG1383 PROVING υμωνG5216 τηςG3588 OF YOUR πιστεωςG4102 FAITH κατεργαζεταιG2716 [G5736] WORKS OUT υπομονηνG5281 . . that: Romans 5:3, Romans 5:4, Romans 8:28, 2 Corinthians 4:17 patience: Romans 2:7, Romans 8:25, Romans 15:4, Colossians 1:11, 2 Thessalonians 1:4, 2 Thessalonians 3:5, Hebrews 10:36, Hebrews 12:1, 2 Peter 1:6 Deuteronomy 8:2 - prove thee Luke 21:19 - General Romans 12:12 - patient 1 Thessalonians 1:3 - and patience 1 Peter 1:7 - the trial 1 Peter 4:13 - rejoice 2 Peter 1:20 - Knowing Revelation 2:3 - hast patience James 1:3 Patience means endurance and if the disciples remain true to Christ amidst the trials, it will demonstrate the genuineness of their faith. James 1:3 ——————————————————————————– Trying (δοκίμιον) Rev., proof; but the American Revisers insist on proving, and rightly. See on 1 Peter 1:7. ——————————————————————————– Worketh (κατεργάζεται) The compound verb with κατά, down through, indicates accomplishment. The proving will work successfully and thoroughly. This harmonizes with a perfect work, James 1:4. ——————————————————————————– Patience (ὑπομονήν) See on 2 Peter 1:6, and James 5:7. James 1:3 ——————————————————————————– Knowing (ginτskontes). Present active participle of ginτskτ (experimental knowledge, the only way of getting this view of “trials” as “all joy”). ——————————————————————————– The proof (to dokimion).

Now known (Deissmann, Bible Studies, pp. 259ff.) from the papyri examples of dokimios as an adjective in the same sense (good gold, standard gold) as dokimos proved or tested (James 1:12). The use of to dokimion (neuter article with neuter single adjective) here and in 1 Peter 1:7, clearly means “the genuine element in your faith,” not “crucible” nor “proving.” Your faith like gold stands the test of fire and is approved as standard.

James here, as in James 1:6; James 2:1; James 5:15, regards faith (pistis) like Paul “as the very foundation of religion” (Mayor). ——————————————————————————– Worketh (katergazetai). Present (durative) middle indicative of the compound verb with the perfective sense of kata as in Philippians 2:12, which see. ——————————————————————————– Patience (hupomonηn). Old and common word for remaining under (hupomenτ), “staying power” (Ropes), as in Colossians 1:11. 3. knowing—The Hebrew idea of “knowledge” tends toward the idea that knowing is an act of the will, i.e., an acknowledgement. One must himself allow something to be said to him. Compare such passages as 1 Samuel 2:12; Isaiah 1:3; Jeremiah 2:8; Jeremiah 9:2-5; Psalms 9:10; Psalms 36:10; Daniel 11:32. This does not mean to learn or make sure of something, but to recognize and accept the conse­quence of something which is revealed to one.

Hence the verb is used often to call special attention to something, by way of warn­ing. See Matthew 24:43; Luke 10:11; Ephesians 5:5; 2 Timothy 3:1; 2 Peter 1:20; 2 Peter 3:5.

The calling to attention is usually given as an imperative or command. Here it is given in a participle following an imperative. These could almost be translated as two impera­tives: “Count it joy; recognize that.. .”, “Accept the fact that. .. ” ——————————————————————————– that the proving of your faith—The reason the Christian is to count or reckon an unpleasant trial as a joy is that he is to know or recognize from his instruction as a Christian that there is value to him in the experience. That reward comes when the proving of faith works patience. But the expression “proving” or “trying,” in the opinion of most modern commentators, rather means the “genuineness” (what is left as the real thing after the testing has taken place) instead of the “testing” itself. This is undoubtedly the meaning of this word in 1 Peter 1:7.

It is not certain, but this could be the meaning here. Moffatt translates: “The sterling tem­per of your faith produces endurance.” But Arndt and Gingrich and the majority of the late translators (Phillips, RSV, Goodspeed, and NEB) still hold to the more traditional rendering.

The mean­ing “genuineness” would give the following sense: “Count it joy when you are tempted, since you may recognize that what is gen­uine in your faith will produce stedfastness.” If our faith is gen­uine, we can not only stand the trial, but we will be stronger for the experience. On this basis the occasions of trial may be considered a joy. But the other meaning of “testing” or “trial” can also make good sense. The trying of faith produces patience because such faith (assuming that it is genuine) can be strengthened by such experiences, and greater loyalty and fidelity to God will be wrought in us. In either case the trial results in stedfastness in the true believer. ——————————————————————————– worketh patience.—The verb means “works out, brings about, or creates.” It is a more emphatic compound form of the simple verb of the same meaning, which was a favorite of Paul. Compare Romans 5:3, “Affliction worketh patience.” The uncompounded verb occurs in 1:20 and in 2:9 ——————————————————————————– “Patience” is perhaps too passive for the Greek word.

It means “endurance,” “stedfastness,” “perseverance.” Thayer says in the N.T. it is “the characteristic of a man who is unswerved from his deliberate purpose and his loyalty to faith and piety by even the greatest trial and sufferings.” Notice Romans 2:7 and 2 Corinthians 6:4 . Other scriptures which stress this need of sted­fastness are Hebrews 10:36; Hebrews 12:1; Luke 21:19.

Many of the Jews considered this quality the queen of the virtues. In view of the longsuffering which the nation had undergone, this is understand­able. Persecutions were new to the Gentile Christians, but the Jews were longsuffering. When the Christian’ s faith is what it ought to be, the difficulties of life only make him both desire and enabled to continue. A muscle is strengthened and hardened by strenuous labor. The more the runner trains and punishes himself the more likely he is of winning. This is the “knowledge” or “recognition” which James calls for in such trials. It is this which can enable him to treat trials as joys.

James 1:4

:4

See Outline On James 1:2-8 James 1:4 James 1:4 ηG3588 δεG1161 υπομονηG5281 BUT " ITS " εργονG2041 WORK τελειονG5046 PERFECT εχετωG2192 [G5720] LET HAVE, ιναG2443 THAT ητεG5600 [G5753] YE MAY BE τελειοιG5046 PERFECT καιG2532 AND ολοκληροιG3648 , ενG1722 IN μηδενιG3367 NOTHING λειπομενοιG3007 [G5746] LACKING. . let: James 5:7-11, Job 17:9, Psalms 37:7, Psalms 40:1, Habakkuk 2:3, Matthew 10:22, Luke 8:15, Luke 21:19, Galatians 6:9 perfect and: James 3:2, Proverbs 4:8, Matthew 5:48, John 17:23, 1 Corinthians 2:6, Philippians 3:12-15, Colossians 4:12, 2 Timothy 3:17, Hebrews 13:21, 1 Peter 5:10, 1 John 4:17, 1 John 4:18 wanting: James 1:5, Matthew 19:20, Mark 10:21, Luke 18:22, 2 Peter 1:9 Numbers 11:15 - kill me Job 1:22 - In all this Romans 8:25 - with patience Romans 8:28 - we know Romans 12:12 - patient 2 Corinthians 4:17 - worketh 2 Corinthians 13:11 - Be perfect Philippians 3:15 - as 1 Thessalonians 1:3 - and patience 2 Thessalonians 1:4 - your patience Hebrews 6:1 - let Hebrews 10:36 - ye have 1 Peter 1:7 - the trial 2 Peter 1:6 - patience Revelation 2:3 - hast patience James 1:4 Since the good result of trials that have been endured through faith is to demonstrate patience, the disciples are urged to “ let the good work go on.” The word perfect means complete, and if the good work is allowed to continue to the end, it will result in a life that is completely de­voted to God or that is willing to go far enough that it will be wanting (lacking) nothing. James 1:4 ——————————————————————————– Perfect work (ἔργοντέλειον) “This is followed by a perfect man. The man himself is characterized from his condition and work” (Bengel). Work (ἔργον) is the word with which κατεργάζεται, worketh, is compounded. It is the accomplished result of patience in moral purification and ennobling. Compare work of faith, 1 Thessalonians 1:3. ——————————————————————————– Perfect and entire (τέλειοικαὶὁλόκληροι) The two words express different shades of thought. Τέλειοι, perfect, from τέλος, fulfilment or completion (perfect, from perfectus, per factus, made throughout), denotes that which, h has reached its maturity or fulfilled the end contemplated. Ολόκληροι, from ὅλος, entire, and κλῆρος, a lot or allotment; that which has all which properly belongs to it; its entire allotment, and is, therefore, intact in all its parts. Thus Peter (Acts 3:16) says of the restored cripple, “faith has given him this perfect soundness (ὁλοκληρίαν).

Compare the familiar phrase, an accomplished man. Note, also, James’ repetition of the key-words of his discourse, rejoice, joy, patience, perfect. ——————————————————————————– Wanting nothing (ἐνμηδενὶλειπόμενοι) Rev., more literally, lacking in nothing.

Note James’ characteristic corroboration of a positive statement by a negative clause: entire, lacking in nothing ; God that giveth and upbraideth not; in faith, nothing doubting. The conditional negative μηδενὶ, nothing, is used, rather than the absolute negative οὐδενὶ, as implying nothing which may be supposed ; no possible thing. James 1:4 ——————————————————————————– Let have (echetτ). Present active imperative of echτ, let it keep on having. ——————————————————————————– Perfect (teleion). See Romans 5:3-4 for a like chain of blessings. Carry on the work to the end or completion (from telos, end) as in John 17:4 (to ergon teleiτsas, having finished the work). ——————————————————————————– That ye may be (hina ηte).

Purpose clause with hina and present active subjunctive of eimi. This is the goal of patience. ——————————————————————————– Perfect and entire (teleioi kai holoklηroi).

Perfected at the end of the task (telos) and complete in all parts (holoklηroi, holos whole and klηros lot or part). “Perfected all over.” These two adjectives often occur together in Philo, Plutarch, etc. See Acts 3:16 for holoklηrian (perfect soundness). ——————————————————————————– Lacking in nothing (en mηdeni leipomenoi). Present passive participle of leipτ to leave. Negative statement of the preceding positive as often in James (cf. James 1:6). There is now a digression (James 1:5-8) from the discussion of peirasmos, which is taken up again in James 1:9.

The word leipomenoi (lacking) suggests the digression. 1. perfect work,—Patience is to have its perfect work. “Work” here means “manifestation” or “practical proof” (Arndt and Gingrich). Paul spoke of the “work of faith” (1 Thessalonians 1:3), i.e., faith manifested in work; “work of ministry” means the actual manifestation or practice of service or ministering.

Thus James says that this stedfastness or patience must be put to actual work; it must be allowed to work in our lives in the midst of trials. Goodspeed translates: “Stedfastness must have full play.” The RSV has “must have its full effect.” The NEB renders “If you give fortitude full play . . .” Thus the word “perfect” is taken in the sense of complete or full. Arndt and Gingrich translate: “Let en­durance show itself perfectly in practice.” ——————————————————————————– that ye may be perfect—James sees the chance that some may lose heart amidst struggles; but these never become perfect; that is, they do not attain the end or stature which God intends for them. They fall short or are “lacking.” “Perfect and entire” does not mean moral perfection or sinlessness. The idea is that patience al­lows one to fulfill his lot or destiny as a Christian, to attain to the station or stature to which God has called him. NEB renders “You will go on to complete a balanced character that will fall short in nothing.” ——————————————————————————– The one who has genuine faith amid persecutions and difficul­ties finds endurance developed in himself. “We also rejoice in our tribulations; knowing that tribulation worketh stedfastness; and stedfastness approvedness; and approvedness hope” (Romans 5:3-4). ——————————————————————————– Much teaching needs to be done in the church on the subject of trials and stedfastness.

Too many members are going back into the world because of weak faith. .They_need_tobe taught the pur­poses of God in difficulty. Elders and teachers need to study how to involve members in the work of the congregations where they may be encouraged through fellowship, helped and comforted in adversity, shielded and strengthened in temptation, restored from sins and mistakes, and made to grow in the grace and knowledge of Jesus.

This is the real duty of shepherds of the flock who watch over the souls of the disciples. ——————————————————————————– entire, lacking in nothing.—The word “entire” is used of that which has no blemishes and is complete in all parts. It is often used to describe sacrifices which meet all the requirements of the rit­ual. The noun form is used of the lame man healed by Peter and John (Acts 3:16). Hermas uses it of faith that is intact or blame­less (Mandates 5, 2, 3). Here it has the sense of a character that meets all the requirements of maturity. “Lacking in nothing” is the opposite or negative counterpart of completeness.

James 1:5

:5

See Outline On James 1:2-8 James 1:5 James 1:5 ειG1487 δεG1161 BUT IF τιςG5100 ANYONE υμωνG5216 OF YOU λειπεταιG3007 [G5743] LACK σοφιαςG4678 WISDOM, αιτειτωG154 [G5720] LET HIM ASK παραG3844 FROM τουG3588 WHO διδοντοςG1325 [G5723] GIVES θεουG2316 GOD πασινG3956 TO ALL απλωςG574 FREELY, καιG2532 AND μηG3361 ονειδιζοντοςG3679 [G5723] NOT, καιG2532 AND δοθησεταιG1325 [G5701] IT SHALL BE GIVEN αυτωG846 TO HIM : . any: Exodus 31:3, Exodus 31:6, Exodus 36:1-4, 1 Kings 3:7-9, 1 Kings 3:11, 1 Kings 3:12, Job 28:12-28, Proverbs 3:5-7, Proverbs 9:4-6, Jeremiah 1:6, Jeremiah 1:7, 2 Corinthians 2:16 let: James 1:17, James 3:17, James 5:16, 1 Chronicles 22:12, 2 Chronicles 1:10, Proverbs 2:3-6, Isaiah 55:6, Isaiah 55:7, Jeremiah 29:12, Jeremiah 29:13, Daniel 2:18-22, Matthew 7:7-11, Luke 11:9-13, John 4:10, John 14:13, John 15:7, John 16:23, John 16:24, 1 John 3:22, 1 John 5:14, 1 John 5:15 and upbraideth: Matthew 11:20, Mark 16:14, Luke 15:20-22 Joshua 9:14 - asked not Judges 11:11 - uttered Judges 20:7 - give here Rth 2:15 - reproach 1 Samuel 8:6 - prayed 1 Samuel 18:15 - wisely 1 Kings 3:5 - Ask what 1 Kings 3:9 - Give therefore 1 Kings 4:29 - God 1 Kings 5:12 - as he promised him 1 Kings 10:24 - which God 2 Chronicles 1:12 - such as none 2 Chronicles 9:2 - all 2 Chronicles 9:23 - God Ezra 7:25 - the wisdom Job 12:13 - wisdom Job 28:20 - General Job 32:8 - the inspiration Job 36:3 - fetch Job 38:36 - Who hath put Psalms 25:8 - teach Psalms 73:24 - Thou Psalms 78:72 - guided Psalms 119:34 - Give me Psalms 119:125 - give Psalms 119:169 - give me Proverbs 2:6 - the Lord Proverbs 3:6 - and Proverbs 4:5 - Get wisdom Proverbs 8:9 - General Proverbs 8:17 - those Proverbs 14:6 - knowledge Proverbs 18:15 - General Proverbs 28:5 - General Proverbs 28:26 - but Proverbs 30:2 - I am Ecclesiastes 10:10 - wisdom Daniel 1:17 - God Daniel 2:21 - he giveth Daniel 9:13 - that we Matthew 10:19 - take Matthew 13:11 - Because Matthew 15:10 - Hear Mark 11:23 - and shall Mark 11:24 - What Mark 13:11 - shall be Luke 21:15 - I will Acts 4:31 - spake Acts 10:2 - and prayed Romans 8:27 - according 1 Corinthians 1:30 - wisdom 1 Corinthians 6:5 - Is it Philippians 3:15 - God Colossians 1:9 - wisdom Colossians 3:16 - all Colossians 4:5 - Walk 2 Timothy 2:7 - and James 1:4 - wanting James 3:15 - wisdom James 4:2 - because 2 Peter 3:15 - according James 1:5 The word wisdom is from the Greek word sophia which occurs 51 times in the New Testament. It has many shades of meaning concerning which Thayer makes the following statement: “Used of the knowledge of very diverse [different] matters, so that the shade of meaning in which the word is taken must be discovered from the context [connection] in every particular case.” We are sure that God will not change the physical con­ditions of any man’ s brain, therefore the wisdom which James says He will give in answer to prayer cannot mean the natural gift colloquially called “horse sense.” Hence the passage means to ask God to help us in our efforts to use our faculties in acquiring useful knowledge. Upbraideth not means God will never tire of hearing the requests of His children. James 1:5 ——————————————————————————– But Omitted in A. V. In pursuing this perfection you will find yourselves lacking in wisdom. One may say, “I know not how to become perfect;” but, if any man, etc. ——————————————————————————– Lack Note the repetition. ——————————————————————————– Of God that giveth (τοῦδιδόντοςΘεοῦ) The Greek puts it so that giving is emphasized as an attribute of God. Lit., “Ask of the giving God,” or of “God the giver.” ——————————————————————————– Liberally (ἁπλῶς) Only here in New Testament. Literally the word means simply, and this accords with the following negative clause, upbraiding not.

It is pure, simple giving of good, without admixture of evil or bitterness. Compare Romans 12:8, where a kindred noun is used: “He that giveth let him do it with simplicity (ἐνἁπλότητι).” Compare, also, Proverbs 10:22.

Men often complicate and mar their giving with reproach, or by an assumption of superiority. James 1:5 ——————————————————————————– Lacketh wisdom (leipetai sophias). Condition of first class, assumed as true, ei and present passive indicative of leipτ to be destitute of, with ablative case sophias. “If any one falls short of wisdom.” A banking figure, to have a shortage of wisdom (not just knowledge, gnτseτs, but wisdom sophias, the practical use of knowledge) . ——————————————————————————– Let him ask (aiteitτ). Present active imperative of aiteτ, “let him keep on asking.” ——————————————————————————– Of God (para tou theou). “From (from beside) God,” ablative case with para. Liberally (haplτs). This old adverb occurs here only in the N.T. (from haplous, single-fold, Matthew 6:22, and haplotηs, simplicity, generosity, is common—2 Corinthians 8:2; Romans 12:8).

But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan’s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in haplotηs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here.

See Isaiah 55:1 for the idea of God’s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3). ——————————————————————————– Upbraideth not (mη oneidizontos). Present active participle of oneidizτ (old verb to reproach, to cast in one’s teeth, Matthew 5:11) in the ablative case like didontos agreeing with theou and with the usual negative of the participle (me). This is the negative statement of didontos haplτs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sir 41:22 and Plutarch (De adulat., p. 64A). ] Cf. Hebrews 4:16. ——————————————————————————– And it shall be given him (kai dothηsetai autτi). First future passive of didτmi, a blessed promise in accord with the words of Jesus (Matthew 7:7; Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit.

There are frequent reminiscences of the words of Jesus in this Epistle. Verse 5 begins a subsection in which “wisdom” is stressed.

James connects the thought by picking up the word “lacking” in the previous verse, as he had done with “patience” in verses 3-4. There is much discussion as to whether in such passages one is to consider this a new subject or a part of the larger context of the subject “trials.” Some contend that James simply strings subjects together like pearls or beads on a string and no connection should be sought. But a deeper study of the whole section seems to indi­cate that throughout (James 1:2-18) the general subject is pursued. In verse 12 James returns to the subject of trials (as though sum­marizing). Hence it is better (and certainly does no violence) to connect the subject of wisdom and poverty with that of trials. The thought is elliptical and is to be understood something as follows: If anyone lacks wisdom to see the value and ability in trials as just explained, he must go to a divine source for such wisdom.

He should ask of God. ——————————————————————————– lacketh wisdom,—What is wisdom? It is not mere knowledge.

Knowledge comes from experience, particularly through the reve­lation of God and our study and learning of it. But one may be a “walking Bible” and not be wise. Nor does it mean knowledge gained by direct revelation. This was the mistake made by Joseph Smith, the founder of Mormonism. He read this promise and de­cided to pray for a revelation, which he claimed he got. Wisdom is the common sense to put into practice the principles and in­structions given us in the revelation of God’ s word.

The man who believes in God, who fears or reverences Him, and who lets His will have its way in his life is wise, but “the fool despises instruc­tion.” ——————————————————————————– The Jews, as many other people of the Near East, had a special interest in wise sayings. Wisdom writing was one of the genre of literature of the section.

But the Jews grounded their wisdom lit­erature on the revelation of God’ s word. Notice that in the book of Proverbs, especially in the first chapters, wisdom is personified. She speaks to man to inform him what is good for him. Hort says that the sense of the word is “that endowment of heart and mind which is needed for the right conduct of life.” Proverbs, Psalms, Job, and Ecclesiastes, as well as the Jewish apocryphal book of Ec- clesiasticus and the Wisdom of Sirach, are examples of wisdom literature. ——————————————————————————– Job shares with James the thought that wisdom is needed to develop the right attitude toward suffering. There is a sense in which wisdom is the central emphasis of the book of James. Mayor says that James gives it the emphasis which Paul gives to faith, Peter to hope, and John to love.

James will elaborate on the “wisdom from above” in the latter part of the third chapter (James 3:13-18). ——————————————————————————– James knows that in the midst of trials no matter how well Christians may know God’ s will they will face circumstances which will demand that they be “wise as serpents and harmless as doves.” They will often not know how to act or “how to answer” those who attack their faith (1 Peter 3:15). James gives the answer to those who feel the lack of wisdom.

In all areas of Christian conduct we need wisdom: as elders, preachers, parents, or teachers. We need to remember its source. ——————————————————————————– let him ask of God,—The source of wisdom is God, and the method of obtaining it is prayer. Notice the reflection of Jesus’ words in the Sermon on the Mount: “Ask, and it shall be given un­to you” (Matthew 7:7). Prayers for wisdom are frequent in Jew­ish literature: 1 Kings 3:5-15; 1 Kings 4:29-34; Proverbs 2:6; Wis 7:7; Wis 9:4. ——————————————————————————– who giveth to all liberally—God gave Solomon wisdom in an­swer to his prayer. No other will ever attain that stature of wis­dom which he had (1 Kings 3:12). But still God will give wisdom to all who ask, and in a generous quantity.

The word for “liberally” is difficult to translate, for it can mean many things. Sometimes it seems to mean “simply” or “singly,” that is, without any condi­tions or strings attached.

In Barnabas 6:5 “to write simply” means to write plainly. Again, it seems to be equivalent to our word “liberally,” since the gift which is willing and unconditional tends also to be liberal. Let the student consider the word in the follow­ing contexts: 2 Corinthians 8:2; 2 Corinthians 9:11; and Romans 12:8. The “single eye” (Matthew 6:22; Luke 11:34) seems to mean “gener­ous,” as opposed to the “evil eye” which means “stingy” : Matthew 20:15; Mark 7:22 (Cf. Cadbury in Harvard Theological Review, 47, ’ 54, pp. 69ff). So the meaning here seems to be that God is lav­ish in his gifts, especially in the giving of wisdom.

God as Father knows how to do exceedingly abundantly above all that we ask or think. Thus the man who desires, asks for, and seeks wisdom throughout a life of patience and stedfastness may expect to re­ceive it. ——————————————————————————– It is interesting to note that the description of God as the one who giveth is so placed in Greek as to be a direct modifier or at­tribute: “Let him ask of the giving God.” It is the very nature of God to give, just as it is for him to love and forgive.

We need not worry as to how God will impart that wisdom. If we ask, He will give. ——————————————————————————– and upbraideth not;—God does not reproach or upbraid the one to whom He has given. Some give so that they may throw it up to the one who has received by reminding him of their generosity and his debt. The Book of Wisdom has the following, which may be what James (who certainly must have known the book) is think­ing of: “My son, blemish not thy good deeds, neither use uncomfort­able words when thou givest anything . . . Lo, is not a word better than a gift? and a gift of the envious consumeth the eyes” (Sir 18:15-18). From the same book we have, “After you have given, upbraid not” (41:22).

No one likes a gift given so that the giver can parade his liberality. Lowell said, “The gift with­out the giver is bare.” Oesterley points out three characteristics of God as a giver: “to all,” “liberally,” and “upbraiding not.”

James 1:6

:6

See Outline On James 1:2-8 James 1:6 James 1:6 αιτειτωG154 [G5720] δεG1161 BUT LET HIM ASK ενG1722 IN πιστειG4102 FAITH, μηδενG3367 NOTHING διακρινομενοςG1252 [G5734] . οG3588 γαρG1063 FOR HE THAT διακρινομενοςG1252 [G5734] DOUBTS εοικενG1503 [G5758] IS LIKE κλυδωνιG2830 A WAVE θαλασσηςG2281 OF “THE” SEA ανεμιζομενωG416 [G5746] BEING DRIVEN BY THE WIND καιG2532 AND ριπιζομενωG4494 [G5746] BEING TOSSED; . let: Matthew 21:22, Mark 11:22-24, 1 Timothy 2:8, Hebrews 11:6 he: Genesis 49:4, Ephesians 4:14, Hebrews 10:23, Hebrews 13:9, 2 Peter 2:17, Jude 1:12, Jude 1:13 Exodus 17:12 - stayed up his hands Deuteronomy 22:9 - shalt not sow 1 Kings 3:5 - Ask what Matthew 7:7 - and it Matthew 11:7 - A reed Matthew 14:31 - O thou Matthew 21:21 - If ye have Mark 11:23 - and shall Mark 11:24 - What Luke 7:24 - A reed Luke 9:62 - No Romans 8:27 - according 2 Corinthians 6:13 - be Hebrews 10:22 - in full James 4:3 - and James 5:15 - the prayer 1 John 5:14 - if James 1:6 Regardless of what may be said as to how or when God answers prayer, we are sure He will not grant any petition that is not in harmony with His word. Therefore to ask in faith means to ask for such favors that are in harmony with that word since faith comes by hearing it (Romans 10:17). Furthermore, we must believe that word after we hear it or else our attitude will be a wavering one. James likens such a mind to a wave that is unsteady because it changes its position every time the wind changes. James 1:6 Doubting (διακρινόμενος) Compare Matthew 21:21. Not equivalent to unbelief, but expressing the hesitation which balances between faith and unbelief, and inclines toward the latter. This idea is brought out in the next sentence. ——————————————————————————– A wave (κλύδωνι) Rev., surge. Only here and Luke 8:24; though the kindred verb occurs at Ephesians 4:14. The word is admirably chosen, as by a writer who lived near the sea and was familiar with its aspects. The general distinction between this and the more common κῦμα, wave, is that κλύδων describes the long ridges of water as they are propelled in horizontal lines over the vast surface of the sea; while κῦμα denotes the pointed masses which toss themselves up from these under the action of the wind.

Hence the word κλύδων here is explained, and the picture completed by what follows: a billow or surge, driven by the wind in lines, and tossed into waves. Both here and in the passage in Luke the word is used in connection with the wind.

It emphasizes the idea of extension, while the other word throws forward the idea of concentrating into a crest at a given point. Hence, in the figure, the emphasis falls on the tossing; not only moving before the impulse of the wind, but not even moving in regular lines; tossed into rising and falling peaks. ——————————————————————————– Driven by the wind (ἀνεμιζομένῳ) Only here in New Testament. ——————————————————————————– Tossed (ῥιπιζομένῳ) Only here in New Testament. From ῥιπίς, a fan. Anyone who has watched the great ocean-swell throwing itself up into pointed waves, the tops of which are caught by the wind and fanned off into spray, will appreciate the vividness of the figure. James 1:6 ——————————————————————————– In faith (en pistei). Faith here “is the fundamental religious attitude” (Ropes), belief in God’s beneficent activity and personal reliance on him (Oesterley). ——————————————————————————– Nothing doubting (mηden diakrinomenos).

Negative way of saying en pistei (in faith), present passive participle of diakrinτ, old verb to separate (krinτ) between (dia), to discriminate as shown clearly in Acts 11:12; Acts 15:9, but no example of the sense of divided against oneself has been found earlier than the N.T., though it appears in later Christian writings. It is like the use of diamerizomai in Luke 11:18 and occurs in Matthew 21:21; Mark 11:23; Acts 10:20; Romans 2:4; Romans 4:20; Romans 14:23.

It is a vivid picture of internal doubt. ——————————————————————————– Is like (eoiken). Second perfect active indicative with the linear force alone from eikτ to be like. Old form, but in N.T. only here and James 1:23 (a literary touch, not in LXX). ——————————————————————————– The surge of the sea (kludτni thalassηs). Old word (from kluzτ to wash against) for a dashing or surging wave in contrast with kuma (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after eoiken. In Ephesians 4:14 we have kludonizτ (from kludτn), to toss by waves. ——————————————————————————– Driven by the wind (anemizomenτi).

Present passive participle (agreeing in case with kludτni) of anemizτ, earliest known example and probably coined by James (from anemos), who is fond of verbs in -izτ (Mayor). The old Greek used anemoτ.

In Ephesians 4:14 Paul uses both kludonizτ and peripherτ anemτi. It is a vivid picture of the sea whipped into white-caps by the winds. ——————————————————————————– Tossed (ripizomenτi). Present passive participle also in agreement with kludτni from ripizτ, rare verb (Aristophanes, Plutarch, Philo) from ripis (a bellows or fire-fan), here only in N.T. It is a picture of “the restless swaying to and fro of the surface of the water, blown upon by shifting breezes” (Hort), the waverer with slight rufflement. 6. Ask in faith,—Jesus often said that faith is a condition of ac­ceptable prayer (Mark 11:23): “Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it.” To pray in faith means to pray in the trust that God will answer the prayer according to His will. We are not only to believe that God is, but also that “he is the rewarder of those who diligently seek him” (Hebrews 11:6).

There have always been materialists who doubt the power of God to answer prayer in a world of science. But law and order answer to the lawgiver.

Others doubt the goodness of God or His disposition to bless us. Is it not strange that the Father of our Lord Jesus Christ should be thought of as a harsh God? What is needed is belief and trust in God, not an “understanding” of all God’ s ways in the universe. ——————————————————————————– nothing doubting:—The Classical meaning of this verb is “to divide, to make a distinction, judge, or dispute.” But the meaning “doubt,” “be at odds with one’ s self,” appears in the New Testa­ment. It occurs with this meaning elsewhere in Matthew 21:21; Mark 11:23; Romans 4:20; 14:23; Jude 22. “Hesitate” would be a better translation in Acts 10:20. The King James “wavering” blends in the context with the figure of the wave of the sea. This “doubting” shows that the praying person has not committed himself fully to trust in God.

The same word is used by James in 2:4 and in 4:3f. In the latter passage it is indecision between friendship with God and the world. ——————————————————————————– like the surge of the sea—The doubting petitioner is changing and uncertain like the surge of the sea.

The word for “surge” means the “billows, the rough water, the breakers” upon the shore. The word is used elsewhere in the N.T. only in Luke 8:24, of the waves of the storm on the Sea of Galilee. One is reminded of the old song which speaks of the time when the “fearful breakers roar.” When the surf is “wind-driven and tossed,” it is then really surg­ing. The whole picture is one of indecision, of uncertainty. Perhaps the thought is that the one praying is lifted high like the crest of the wave by hope one minute and then lowered by doubt and de­spair of receiving the next. There is an old saying that some peo­ple have just enough religion to make them miserable. Knowling points to Ephesians 4:13-14, where perfect or mature Christians are contrasted with those who are tossed about by every wind of doctrine.

James 1:7

:7

See Outline On James 1:2-8 James 1:7 James 1:7 μηG3361 γαρG1063 FOR NOT οιεσθωG3633 [G5737] LET SUPPOSE οG3588 ανθρωποςG444 εκεινοςG1565 THAT MAN οτιG3754 THAT ληψεταιG2983 [G5695] HE SHALL RECEIVE τιG5100 παραG3844 FROM τουG3588 THE κυριουG2962 LORD; “HE IS” . James 4:3, Proverbs 15:8, Proverbs 21:27, Isaiah 1:15, Isaiah 58:3, Isaiah 58:4 2 Corinthians 6:13 - be Ephesians 2:2 - walked according James 1:7 Again, regardless of how or when God answers prayer, He will not grant any petition made by a person such as the preceding verse describes. James 1:7 That man (ἐκεῖνος) Emphatic, and with a slightly contemptuous force. ——————————————————————————– Anything i.e., which he asks for. James 1:7 ——————————————————————————– That man (ho anthrτpos ekeinos). Emphatic use of ekeinos. ——————————————————————————– Of the Lord (para tou kuriou). Ablative case with para like theou in James 1:5. 7. For let not that man think—The “for” connects with “let him ask in faith.” The reason for the prayer of faith is that the one not praying thus need not even think to receive. “That man” is the doubter, and there is something of contempt in the expression, as though a doubting, halting man of prayer is a contradiction. The verb “think” means “to suppose,” or “to imagine.” It is used in the LXX (Genesis 37:7) of what Joseph supposed in his dream.

The ASV is uncertain whether to take the latter part of the sen­tence beginning “a doubleminded man . . .” as modifying the sub­ject of the verb “shall receive” or to take it as being in apposition with the noun. Either is possible, and the thought is the same either way it is expressed. The construction means to “stop thinking.” ——————————————————————————– that he shall receive anything of the Lord;—“The Lord” here is probably the Father, inasmuch as the prayer for wisdom is to be directed to Him. But the same expression in James 5:14 probably refers to Jesus. One who prays in doubt may receive God’ s blessings in natural ways, as God blesses both the just and the unjust. But his prayers are not answered.

James 1:8

:8

See Outline On James 1:2-8 James 1:8 James 1:8 ανηρG435 A MAN διψυχοςG1374 DOUBLE MINDED, ακαταστατοςG182 ενG1722 IN πασαιςG3956 ALL ταιςG3588 οδοιςG3598 αυτουG846 HIS WAYS. . James 4:8, 1 Kings 18:21, 2 Kings 17:33, 2 Kings 17:41, Isaiah 29:13, Hosea 7:8-11, Hosea 10:2, Matthew 6:22, Matthew 6:24, 2 Peter 2:14, 2 Peter 3:16 Genesis 19:30 - for he Leviticus 27:10 - General 2 Chronicles 25:2 - but not Psalms 12:2 - a double heart Psalms 51:10 - right Psalms 119:69 - with my whole Acts 15:38 - who Revelation 3:15 - thou James 1:8 Double minded means to be uncertain or doubting. Thayer defines it at this place as one who is “divided in interest.” Since the passage says he is unstable in all his ways it puts him in the class described in verse six. James 1:8 ——————————————————————————– A double-minded man is unstable, etc The A. V. puts this as an independent apophthegm, which is wrong. The sentence is a comment and enlargement upon that man. “Let not that man think,” etc., “a double-minded man, unstable in all his ways.” So Rev. ——————————————————————————– Double-minded (δίψυχος) Peculiar to James, here and James 4:8. Not deceitful, but dubious and undecided. ——————————————————————————– Unstable (ἀκατάστατος) Only here in New Testament. The kindred ἀκαταστασία, confusion, is found James 3:16, and elsewhere. James 1:8 ——————————————————————————– Man (anηr).

Instead of anthrτpos (general term) in James 1:7, perhaps for variety (Ropes), but often in James (James 1:12; James 1:23; James 2:2; James 3:2), though in other Epistles usually in distinction from gunη (woman). ——————————————————————————– Double-minded (dipsuchos). First appearance of this compound known and in N.T. only here and James 4:8.

Apparently coined by James, but copied often in early Christian writings and so an argument for the early date of James’ Epistle (Moulton and Milligan’s Vocabulary). From dis twice and psuchη soul, double-souled, double-minded, Bunyan’s “Mr. Facing-both-ways.” Cf. the rebuke to Peter (edistasas) in Matthew 14:31. ——————————————————————————– Unstable (akatastatos). Late double compound (alpha privative and katastatos verbal from kathistηmi), in LXX once (Isaiah 54:11) and in Polybius, in N.T. only here and James 3:8. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such “doubt” is no mark of intellectuality. 8. a doubleminded man,—The ASV takes this and the following adjective probably correctly as an appositive to “that man” : “that man— a doubleminded man” will receive nothing.

The word is not found in Biblical texts outside of James’ use here and in James 4:8. But in later ecclesiastical Greek (Cf.

Lampe, Patristic Greek Lexicon) it is a frequent word occurring not only in the adjective form but as a verb (dipsucheo) meaning “to hesitate,” or “be doubleminded” and also in the noun form (dipsuchia) meaning “indecision, doubt, or hesitancy.” In I Clement 11:2 we have: “For the doubters and the uncertain about the power of God are for judgment.” The Did- ache mentions the sin of doublemindedness as a part of the way of death. As already noted, James uses this word again in 4:8 of the man who would serve God and the world at the same time. Both uses portray men who act as if they had two minds and thought with both at the same time. Cf. Sir 2:12, “Woe … to the sinner who goes on two ways.” ——————————————————————————– unstable in all his ways.—The doubter is unstable or restless. In 3:8 James uses the same word of the tongue; it is a “restless” evil, that is, a continual, neverceasing evil.

Here the idea is unset­tled, fickle, and, hence, unreliable. Such a man cannot be trusted.

Oesterley thinks that James may be suggesting that the man who cannot trust God cannot be trusted by others. ——————————————————————————– “In all his ways” means in his paths. The word in the plural of­ten means conduct as a whole. Arndt and Gingrich refer to Acts 14:16 and to Romans 3:16 . The usage is a frequent Old Testament one: Proverbs 3:6; Psalms 10:5; Jeremiah 16:17. Solomon said, “In all thy ways acknowledge her (wisdom; the Hebrew has Him) so that she may direct thy ways” (Proverbs 3:1). In 1:11 the word is different and means “undertakings, pursuits, or schemes.” Goodspeed renders it “uncertain about everything he does.” The NEB paraphrases: “Can never keep a steady course.”

James 1:9-11

11 “THE EPISTLE OF JAMES”

Trials Of Poverty & Wealth (James 1:9-11)

1. James has already discussed how we can turn trials into triumph, dealing with trials in general (James 1:2-8)

2. In James 1:9-11, he discusses specifically the trials of being poor and being rich, and the attitudes we should have

3. In this lesson, we shall concentrate our attention on James 1:9-11and passages elsewhere which deal with the subject of poverty and wealth

[Let’s begin by noticing that both wealth and poverty can be a problem…]

I. THE TRIALS OF POVERTY AND WEALTH (cf. Proverbs 30:7-9) A. IN “POVERTY”, WE MAY BE TEMPTED TO CURSE GOD…1. Like Job’s wife wanted her husband to do, when they had lost everything - Job 2:92. And as many do today when things don’t go well

B. IN “WEALTH”, WE MAY BE TEMPTED TO FORGET GOD… 1. As God warned Israel that it might happen to them - Deuteronomy 8:10-14; Deuteronomy 8:172. And as it did in fact happen to them - Hosea 13:5-6 [Having seen that both poverty and wealth have their own potential for causing problems, let’s now consider…]

II. THE REASONS FOR JOY IN POVERTY OR WEALTH (James 1:9-11)A. IF WE ARE “POOR”, THEN WE CAN REJOICE THAT WE HAVE BEEN “EXALTED”!1. God has chosen the “poor” to be rich in faith - Isaiah 66:1-2; James 2:5a. It is the poor who first had the gospel preached to them

• Luke 4:18b. It is the poor slave who becomes Christ’s “freedman”
• 1 Corinthians 7:21-222. So even if poor, we can still be “spiritually rich” and on equal par with all Christians - cf. Revelation 2:8-9 B. IF WE ARE “RICH”, THEN WE CAN REJOICE THAT WE HAVE BEEN “HUMBLED”!1. The rich are “humbled” by their: a. Becoming Christ’s “slave” - 1 Corinthians 7:21-22b. Being placed on an equal par with all Christians…in which riches mean nothing - cf. Revelation 3:11-192. Why it is good that the rich be so “humbled”… a. Riches are temporary - James 1:10-11; Proverbs 23:1-5; 1 Timothy 6:17b. Riches are unable to redeem our souls - Psalms 49:6-9; Psalms 49:13-20c. The love of money is a “quagmire” and a source of “self- inflicted injuries” - 1 Timothy 6:9-103. In other words, it is good that in coming to Jesus Christ we find these things out… a. Or we might have made the same mistake many make today b. Thinking that money provides true security (remember the rich fool? - Luke 12:13-21)

1. Even in the trials of poverty or wealth, there can be a cause for rejoicing!

2. For Jesus is “The Great Equalizer” a. Exalting the poor who are rich in faith b. Humbling the wealthy by basing their salvation not on wealth, but on that which cannot be bought: the blood of Jesus and the obedience of a humble and contrite spirit

3. Keeping these thoughts in mind will help us learn to be content in whatever financial conditions we may find ourselves; as Paul wrote:

11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, [therewith] to be content. 12 I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengtheneth me. (Philippians 4) The important question is not “How rich are you?” but “How rich IN FAITH are you?”

James 1:10

10

James 1:10 James 1:10 οG3588 δεG1161 AND THE πλουσιοςG4145 RICH ενG1722 IN τηG3588 ταπεινωσειG5014 αυτουG846 HIS , οτιG3754 BECAUSE ωςG5613 AS ανθοςG438 FLOWER χορτουG5528 “THE” GRASS’S παρελευσεταιG3928 [G5695] HE WILL PASS AWAY. . in: Isaiah 57:15, Isaiah 66:2, Matthew 5:3, Philippians 3:8, 1 Timothy 6:17 because: James 4:14, Job 14:2, Psalms 37:2, Psalms 37:35, Psalms 37:36, Psalms 90:5, Psalms 90:6, Psalms 102:11, Psalms 103:15, Isaiah 40:6, Matthew 6:30, 1 Corinthians 7:31, 1 Peter 1:24, 1 John 2:17 Exodus 2:21 - content 1 Samuel 2:7 - bringeth 2 Kings 19:26 - they were Job 8:12 - General Psalms 49:12 - in honour Psalms 58:8 - pass Psalms 86:1 - for I am Psalms 92:7 - wicked Proverbs 27:24 - riches Isaiah 28:4 - shall be Isaiah 37:27 - as the grass of Isa 51:12 - man which Isaiah 64:6 - we all Jonah 3:6 - and he arose Habakkuk 3:18 - I will rejoice Matthew 21:20 - How Luke 1:52 - put Luke 6:20 - Blessed Luke 12:27 - the lilies Luke 19:8 - Behold Acts 8:31 - How Acts 8:39 - and he Acts 17:12 - honourable 2 Corinthians 10:17 - General 1 Peter 5:6 - that James 1:10 The rich man who trusts in his wealth (Mark 10:24) has no Just cause for rejoicing unless he be­come low or humble. The uncertainty of the wealth of this world is likened to the flowers that are flourishing so briefly. James 1:10 In that he is made low (ἐντῇταπεινώσειαὐτοῦ) A form of expression similar to the preceding. Lit., in his humiliation. Both the A. V. and Rev. preserve the kinship between ταπεινὸς and ταπεινώσει, by the word low. ——————————————————————————– Flower (ἄνθος) Only here, James 1:11, and 1 Peter 1:24. James 1:10 ——————————————————————————– In that he is made low (en tηi tapeinτsei autou). “In his low estate.” Play on tapeinτsis (from tapeinoτ, Philippians 3:7), like tapeinos of Jas 1:9, old word in various senses, in N.T. only here, Luke 1:48; Acts 8:33; Philippians 3:21. The Cross of Christ lifts up the poor and brings down the high.

It is the great leveller of men. ——————————————————————————– As the flower of the grass (hτs anthos chortou). From the LXX (Isaiah 40:6).

Chortos means pasture, then grass (Mark 6:39) or fodder. Anthos is old word, in N.T. only here, James 1:11; 1 Peter 1:24 (same quotation). This warning is here applied to “the rich brother,” but it is true of all. ——————————————————————————– He shall pass away (pareleusetai). Future middle indicative (effective aoristic future, shall pass completely away from earth). 10. the rich, in that he is made low:—Literally “in his humilia­tion.” Arndt and Gingrich and a few translations have it: “Let him boast in irony of his coming humiliation.” But James means rather that he should boast in his humble station as a Christian (see dis­cussion above). The world looks on a Christian as a nobody. The rich man’ s fellows would probably belittle his faith.

He himself has voluntarily taken on the attitude of a servant (James 4:10). He may accept the fact that his wealth counts for nothing and challenge even the poor to be more humble than he.

Jesus taught: “Let him that is chief become as he that serveth” (Luke 22:26). Compare the attitude of Paul in Philippians 3:5-8. If the rich should lose his wealth, he may take it joyfully (Hebrews 10:34), but this is not James’ point here. ——————————————————————————– because as the flower of the grass he shall pass away.—Life is as fleeting for the poor man as for the rich, but James’ warning here is directed toward the rich, because the tendency to trust in the uncertainty of riches may make him more likely to forget the fact. If only one’ s wealth recommends him, then when it is gone he has nothing to boast of. Thus James is saying that the rich should glory in his self-abasement, in that which some would consider as worthless, but which is for him the earnest of his eternal inher­itance. Quickly he will pass from this life, leaving behind his earthly wealth (1 Timothy 6:7) in which most rich people glory.

Hence he should glory in the things that are more abiding. ——————————————————————————– Like the flower of the grass the rich man is soon to pass away. He is here today but gone tomorrow.

In James 4:14 to the rich merchant who is presumptuous in planning his future he says, “Ye are a vapor that appeareth for a little time and then vanisheth away.” It is not the wealth itself that James sees as fleeting (though it is certainly that) but the life of the rich. Palestine has two rainy seasons. After the spring rains the grass grows profusely; but, af­ter they cease, the flower soon disappears. Cf. Matthew 13:6. The expression “pass away” for death and disappearance is not uncom­mon. Cf. Matthew 24:34, “This generation shall not pass away.” For the figure compare ” My heart is smitten like grass and with­ered” (Psalms 102:4) and also Isaiah 40:6 (of fleeting human life), which is quoted in full in 1 Peter 1:24.

Cf. also Psalms 37:2; Job 14:2.

James 1:11

11

James 1:11 James 1:11 ανετειλενG393 [G5656] γαρG1063 FOR ROSE οG3588 THE ηλιοςG2246 SUN συνG4862 WITH " ITS " τωG3588 καυσωνιG2742 BURNING HEAT, καιG2532 AND εξηρανενG3583 [G5656] DRIED UP τονG3588 THE χορτονG5528 GRASS, καιG2532 AND τοG3588 THE ανθοςG438 FLOWER αυτουG846 OF IT εξεπεσενG1601 [G5627] FELL, καιG2532 AND ηG3588 THE ευπρεπειαG2143 τουG3588 προσωπουG4383 αυτουG846 OF ITS απωλετοG622 [G5639] : ουτωςG3779 THUS καιG2532 ALSO οG3588 THE πλουσιοςG4145 RICH ενG1722 IN ταιςG3588 πορειαιςG4197 αυτουG846 HIS GOINGS μαρανθησεταιG3133 [G5701] SHALL WITHER. . risen: Isaiah 49:10, Jonah 4:7, Jonah 4:8, Matthew 13:6, Mark 4:6 so: James 5:1-7, Job 21:24-30, Psalms 37:35, Psalms 37:36, Psalms 49:6-14, Psalms 73:18-20, Ecclesiastes 5:15, Isaiah 28:1, Isaiah 28:4, Isaiah 40:7, Isaiah 40:8, Luke 12:16-21, Luke 16:19-25, 1 Corinthians 7:31, 1 Peter 1:4, 1 Peter 5:4 2 Samuel 22:46 - fade away 2 Kings 19:26 - they were Job 4:21 - excellency Job 7:6 - swifter Job 8:12 - General Job 14:2 - like Job 15:29 - neither shall Job 24:24 - are exalted Psalms 18:45 - strangers Psalms 37:2 - General Psalms 49:12 - in honour Psalms 90:5 - morning Psalms 92:7 - wicked Psalms 103:15 - his days Proverbs 31:30 - Favour Isaiah 37:27 - as the grass of Isa 40:6 - All flesh Isaiah 51:12 - man which Isaiah 64:6 - we all Jeremiah 8:13 - the leaf Ezekiel 28:6 - Because Matthew 6:30 - clothe Matthew 21:20 - How Luke 12:27 - the lilies Luke 16:22 - the rich Luke 16:26 - between Luke 19:8 - Behold John 6:27 - the meat Acts 25:23 - with 1 Peter 1:24 - all flesh 1 John 2:17 - the world Revelation 7:16 - the sun Revelation 8:7 - the third James 1:11 As the sun overcomes the beauty and show of the blossoms, so the test of time will finally nut an end to the vanity of riches. Ways means purposes or schemes that a man has that have the accumulation of wealth as their chief motive. This does not condemn the lawful production of prop­erty that is intended to be used for doing good. (See Ephesians 4:28.) James 1:11 ——————————————————————————– For the sun is no sooner risen, etc. (ἀνέτειλενγὰρὁἥλιος) By the use of the aorist tense James graphically throws his illustration into the narrative form: “For the sun arose—and withered,” etc. ——————————————————————————– With a burning heat (τῷκαύσωνι) Rev., with the scorching wind. The article denotes something familiar; and the reference may be to the scorching east-wind (Job 1:19, Sept.; Ezekiel 17:10), which withers vegetation. Some of the best authorities, however, prefer the rendering of the A. V. ——————————————————————————– Falleth (ἐξέπεσεν) Aorist tense. Lit., fell off. ——————————————————————————– The grace of the fashion (εὐπρέπειατοῦπροσώπου) Lit., the beauty of its face or appearance. Εὐπρέπεια only here in New Testament. ——————————————————————————– Fade away (μαρανθήσεται) See on 1 Peter 1:4. ——————————————————————————– Ways (πορείαις) Rev., goings. Only here and Luke 13:22.

His goings to and fro in acquiring riches. James 1:11 ——————————————————————————– Ariseth (aneteilen).

Gnomic or timeless aorist active indicative of the old compound anatellτ, used here of plants (cf. anathallτ in Philippians 4:10), often of the sun (Matthew 13:6). ——————————————————————————– With the scorching wind (sun tτi kausτni). Associative instrumental case with sun. In the LXX this late word (from kausos) is usually the sirocco, the dry east wind from the desert (Job 1:19). In Matthew 20:12; Luke 12:55 it is the burning heat of the sun. Either makes sense here. ——————————————————————————– Withereth (exηranen). Another gnomic aorist active indicative (Robertson, Grammar, p. 837) of xηrainτ, old verb (from xηros, dry or withered, Matthew 12:10), to dry up.

Grass and flowers are often used to picture the transitoriness of human life. ——————————————————————————– Falleth (exepesen). Another gnomic aorist (second aorist active indicative) of ekpiptτ to fall out (off). ——————————————————————————– The grace (hη euprepeia).

Old word (from euprepηs well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty. ——————————————————————————– Of the fashion of it (tou prosτpou autou). “Of the face of it.” The flower is pictured as having a “face,” like a rose or lily. ——————————————————————————– Perisheth (apτleto). Another gnomic aorist (second aorist middle indicative of apollumi, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered. ——————————————————————————– Shall fade away (maranthηsetai). Future passive indicative of marainτ, old verb, to extinguish a flame, a light. Used of roses in Wisd. 2:8. ——————————————————————————– Goings (poreiais).

Old word from poreuτ to journey, in N.T. only here and Luke 13:22 (of Christ’s journey toward Jerusalem). The rich man’s travels will come to “journey’s end.” 11.

For the sun ariseth with the scorching wind,—The words “no sooner” of the King James are not in the Greek. The verb here (along with the next two) is in the past tense (aorist) and represents what customarily or repeatedly happens. The verbs are correctly translated present in English. The hot sun beams down on the grass in summer after the rains cease. The original only says “with its scorching . . .” Our translators understand the word “wind” as being implied, thinking of the Sirocco or Southeast Palestinian wind. So also does the LXX in such passages as Hosea 12:1 and Jonah 4:8.

Arndt and Gingrich, however, incline to the King James’ “burning heat” of the sun. At any rate, the grass dd€*s not last long in the summer. ——————————————————————————– withereth the grass and the flower thereof falleth.—The word “grass” is usually used of green grass of the meadow (Matthew 14:19).

But here it must include also flowering plants as growing together. The verb “falleth” refers to the falling of the petals of the flowers. ——————————————————————————– the grace of the fashion of it perisheth:—More literally, “the beauty of its face or appearance.” For the use of “face” for “appearance” see Matthew 16:3, of the face of the sky. Even Jesus re­marked about the beauty of the flowers (Matthew 6:28-29) as well as of the fact that the flower is “here today and tomorrow is cast into the oven.” ——————————————————————————– so also shall the rich man fade away—both as a rich man and as a man. His riches may be lost as suddenly as the flower falls. But whether his wealth is lost or not, the individual is mortal and will not remain. Man must put his confidence in something more per­manent than riches.

The verb is used of the withering of flowers (Job 15:30), of the fading of beauty (Josephus, Antiquities, 11:56), and elsewhere of the untimely death of a loved one. The word in a negative form furnished the name of an evergreen plant used by Peter (1 Peter 5:4) to typify the crown of life. ——————————————————————————– in his ways.—Either “in his pursuits of business” (trade jour­neys, 4:13) or (probably more likely) in his busy pursuits and cus­toms of life, he is suddenly gone. ——————————————————————————– James’ point in this discussion is that, though wealth is to be thought of from a worldly viewpoint as a trial, the Christian may view it otherwise.

The poor is thus not to bemoan his fate or t he rich take pride in his wealth. It is quite possible that the subject of partiality toward the rich at the expense of the poor in 2: iff may be connected with this passage. The thoughts certainly are paral­lel. If Christians are judging their poor brethren as described, they are certainly not considering the “exaltation” or “high estate” of the poor brother in Christ. ——————————————————————————– This verse seems to complete the thought begun in verse 2 of finding joy in the midst of trials. It also forms the transition to the next section. James has asserted that trials are a joy in that they are intended to work in us the spirit of patient endurance. Now James further promises that they become a beatitude because the one enduring them will, when he is approved, be awarded a crown.

James 1:12-18

18 “THE EPISTLE OF JAMES”

The Christian & Temptations (James 1:12-18)

1. One of the greatest challenges of living the Christian life is dealing with “temptations”

2. This is especially true for new Christians: a. For it can be frustrating to know that your sins have been forgiven… b. …only to immediately find yourself bombarded by temptations to continue in your sins

3. In James 1:12-18, we find helpful words for the Christian in the form of: a. A PROMISE to those who endure temptations b. A CAUTION not to wrongfully impugn the source of those temptations c. AN of how sin develops

[As we begin with verse 12, we notice…]

I. THE PROMISE (James 1:12) A. THE MAN WHO ENDURES WILL BE “BLESSED”…1. The Greek word for “blessed” is “makarios"2. Which means “happy, blessed” 3. The nature of the happiness enjoyed is described as the verse continues…

B. FOR AFTER HE HAS BEEN “PROVED” HE WILL RECEIVE “THE CROWN OF LIFE”…1. The promise is that of “eternal life” 2. The promise is given by Him Who cannot lie - cf. Titus 1:23. The promise is given to those who “demonstrate” (prove) their love for God by their endurance of the temptations

[And so, to Christians facing temptations, first we have an word. As we read on, though, we notice a word of CAUTION…]

II. THE CAUTION (James 1:13; James 1:16-18) A. LET NO ONE SAY THEY ARE TEMPTED BY GOD! (James 1:13)1. That is, to blame God for their temptations 2. For God is so HOLY: a. He cannot be tempted by evil b. Nor does He tempt anyone to do evil

B. SO DON’T BE INTO SUCH (James 1:16-18)1. God is the source of GOOD, not evil! 2. Every good and perfect gift comes from Him! 3. As an example, it was of His Own Will that He brought us forth a. Which He did by the “word of truth” (the gospel) - cf. 1 Peter 1:22-23b. So we might be a kind of “firstfruits” (the “cream of the crop”) of His creatures

[This being true, certainly God would not tempt us with evil! In fact, through the words of James God gives us insight into the development of sin which can help us to overcome sin…]

III. THE (14-15) A. HOW SIN …1. The first stage is (James 1:14) a. This stage involves two things:

1. LUST (desires, NKJV) - a strong desire for something
2. • an opportunity and encouragement to satisfy the desire b. Put into a mathematical formula:

Temptation = Desire + Opportunity c. E.g., a small boy is TEMPTED to steal some cookies when he WANTS them (desire) and has a good chance to get them and not be seen (opportunity) d. But remember, it is NOT a sin to be TEMPTED - cf. the example of Jesus, Hebrews 4:152. The second stage in the development of sin is SIN ITSELF (James 1:15) a. Temptation leads to sin only when you yield and ACT upon it b. Sin therefore requires the added step of ACTION c. Putting it again in mathematical terms:

Sin = Desire + Opportunity + Action 3. The final stage is the consequence of unforgiven sin: DEATH (James 1:15) a. This refers to spiritual separation from God, which is the “wages of sin” - Romans 6:23b. Ultimately such “death” involves eternal punishment - Revelation 21:8c. Putting it once more in the form of an equation:

Desire + Opportunity + Action + No Forgiveness = Punishment! [Sin and Satan will have overcome if we receive this final punishment. But with this understanding of how sin develops, we are in a better position to overcome sin…]

B. HOW TO SIN…

1. CHANGE OUR “DESIRES"a. Since this is where the process of sin begins, it is the best place for us to begin b. Bear in mind that it is a part of Christian growth to change our desires - Romans 12:1-2; Galatians 5:24c. How do we change our desires?

1. Notice that the WORD OF GOD has always been instrumental in helping people overcome sin - Psalms 119:11; Matthew 4:3-102) To see how the Word of God can change our desires… a) As we read of God’s love, longsuffering and mercy, we desire to serve Him - Psalms 116:12-14b) As we read of sin and its damnable consequences, we come to hate it! - Psalms 119:104d. So the more we study God’s Word, the less likely we will have the DESIRE to sin, thereby beginning to overcome sin by “nipping it in the bud”!

[But changing our desires takes time; while engaged in the process of changing our desires, what else can we do?]

2. LIMIT OUR ““a. Remember, we are tempted only when there is BOTH desire and opportunity b. So while we work on changing our desires, we should limit the opportunities to fulfill wrongful desires c. This can be done by ASKING FOR GOD’S HELP, as Jesus taught - Matthew 6:13; Matthew 26:41d. We can cooperate with God by:

1. Purposely avoiding situations that might excite wrongful desires a) Following the example of David - Psalms 101:3-4b) And the example of Job - Job 31:12) Avoiding those whose evil behavior encourages us to sin with them a) Again, David sets a good example - Psalms 101:6-7b) Paul also adds his warning - 1 Corinthians 15:33 [But we will unlikely remove EVERY desire and opportunity to sin in this life, what then?]

3. “SELF-CONTROL"a. Remember, it becomes sin when we yield to ACTION in fulfilling our sinful desires b. If we can control ourselves so as to not yield, then we can overcome sin! c. How does the Christian exercise self-control?

1. Self-control is but one aspect of the “fruit of the Spirit” - Galatians 5:22-232) When we become Christians, we receive the gift of the Holy Spirit in our lives - Acts 2:38; Acts 5:323) The Spirit is God’s instrumental agent by which He imparts strength to us - Ephesians 3:164) Strengthened by the Spirit, we are able to “put to death the deeds of the body” - Romans 8:12-135) As Paul said: “I can do all things through Him who strengthens me.” - Philippians 4:13d. It is through faith in God’s Word that the Christian believes that he has this divine help - Ephesians 3:201) It is certainly proper to pray for it, as Paul did in behalf of the Ephesians - Ephesians 3:162) But equally important, to act upon it, trusting that you are not alone as you try to do God’s will - Philippians 2:12-133) As an exercise commercial once said: JUST DO IT! e. The Christian, then, has no excuse for yielding to a temptation - 1 Corinthians 10:13 [But there may be times when we don’t take advantage of the strength God provides through His Spirit, and we sin; what then?]

4. OBTAIN ““a. Remember that sin is victorious when it results in punishment b. But if we obtain forgiveness through the blood of Christ, we can avoid that punishment and thereby still overcome sin!

• 1 John 2:1-2c. Yes, Christ is truly the “propitiation” for our sins!

1. By His blood, we were forgiven of past sins when united with Him in BAPTISM - Acts 2:38; Acts 22:16; Revelation 1:52) By His blood, we can be forgiven of present sins when we REPENT, PRAY, and CONFESS our sins to God - Acts 8:22; 1 John 1:9d. At any time the Christian can overcome sins that were committed, by repenting and confessing them to God!

1. Indeed, we can overcome sin by stopping its development at ANY one of the four stages leading to the final punishment!

2. If you noticed carefully, you should have seen that at each of the four points in the development of sin, God is able and willing to help us overcome sin! a. God helps us to “control our desires” by providing His WORD to renew our minds b. God helps us to “limit the opportunities” through His as we pray for such c. God helps us to “exercise self-control” over our actions through His SPIRIT strengthening the inner man d. God helps us to “obtain forgiveness” through THE BLOOD OF HIS SON as we repent and pray

3. So how could anyone say that God would tempt us to sin? a. Certainly He is the giver of every good and perfect gift! - James 1:17b. Even as Paul wrote, in 2 Thessalonians 3:3; 1 Corinthians 10:13

4. Have you taken advantage of God’s way of escape for the sins you have committed?

If not, why not do so by obeying the gospel, the Word of Truth, and become one of the “firstfruits of His creatures”?

James 1:13

13

James 1:13 James 1:13 μηδειςG3367 NO ONE πειραζομενοςG3985 [G5746] BEING TEMPTED λεγετωG3004 [G5720] LET SAY, οτιG3754 BECAUSE αποG575 τουG3588 FROM θεουG2316 GOD πειραζομαιG3985 [G5743] I AM TEMPTED. οG3588 γαρG1063 θεοςG2316 FOR GOD απειραστοςG551 NOT TO BE TEMPTED εστινG2076 [G5748] IS κακωνG2556 BY EVILS, πειραζειG3985 [G5719] TEMPTS δεG1161 AND αυτοςG846 HIMSELF ουδεναG3762 NO ONE. . no man: James 1:2, James 1:12, Genesis 3:12, Isaiah 63:17, Habakkuk 2:12, Habakkuk 2:13, Romans 9:19, Romans 9:20, evil: or, evils Exodus 8:32 - General Deuteronomy 29:4 - General 2 Samuel 24:1 - he 1 Chronicles 21:1 - Satan 2 Chronicles 18:19 - Who shall entice 2 Chronicles 32:31 - to try him Job 34:10 - far Psalms 101:3 - set Psalms 141:4 - Incline not Proverbs 12:26 - but Matthew 15:19 - evil John 13:2 - put John 13:27 - That Romans 7:13 - But sin 1 Thessalonians 3:5 - lest Revelation 17:17 - put James 1:13 The Bible does not con­tradict itself, so when it says for us to consider temptations as cause for joy (verse 2) then here tells us that God does not tempt any man, we know there is a difference between tempta­tions. The key to the subject is in the word evil which is not the same as trials or adversities. It is from an original word that always means the opposite of good; is always morally bad. Of course God does not use such means to test His creatures in their religious life. James 1:13 ——————————————————————————– Of God (ἀπὸΘεοῦ) Lit., from God. Not by God, as the direct agent, but by agency proceeding from God. Compare Matthew 4:1, where the direct agency, “by the spirit,” “by the devil,” is expressed by ὑπό. ——————————————————————————– Cannot be tempted (ἀπείραστοςἐστι) Lit., is incapable of being tempted. But some of the best expositors render is unversed in, evil things, as better according both with the usage of the word and with the context, since the question is not of God’s being tempted, but of God’s tempting. Rev. gives this in margin. Ἀπείραστος, only here in New Testament. ——————————————————————————– Neither tempteth he (πειράζειδὲαὐτὸς) The A. V. fails to render αὐτὸς: “He himself tempteth no man.” So Rev.

James 1:13 ——————————————————————————– Let no one say (mηdeis legetτ). Present active imperative, prohibiting such a habit. ——————————————————————————– When he is tempted (peirazomenos).

Present passive participle of peirazτ, here in evil sense of tempt, not test, as in Matthew 4:1. James 1:12-18 gives a vivid picture of temptation. ——————————————————————————– I am tempted of God (apo theou peirazomai). The use of apo shows origin (apo with ablative case), not agency (hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sir 15:11-12 Temptation does not spring “from God.” ——————————————————————————– Cannot be tempted with evil (apeirastos kakτn).

Verbal compound adjective (alpha privative and peirazτ), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has apeiratos (from peiraτ), but this is the earliest example of apeirastos (from peirazτ) made on the same model.

Only here in the N.T. Hort notes apeiratos kakτn as a proverb (Diodorus, Plutarch, Josephus) “free from evils.” That is possible here, but the context calls for “untemptable” rather than “untempted.” ——————————————————————————– And he himself tempteth no man (peirazei de autos oudena). Because “untemptable.” : THEY DO NOT COME FROM GOD James 1:13-16 ——————————————————————————– What James has said about trials might be used by some to blame God for the temptations which are the occasions for their sins. In Greek -the same word is rendered “trial” and “temptation.” Only the context will indicate which of the meanings is present. In these verses James is guarding against a misapplication of his teaching in the section on trials. God does not tempt people to do wrong. ——————————————————————————– 13.

Let no man say when he is tempted,—The term “trial” in verse 2 and “temptation” are from an action noun formation in Greek, while the verb in this verse is a verb from the same root. It is much discussed as to whether the sense of the words is the same or not.

The consensus of commentators seems to be that James’ habit of taking up the words used previously as the lead­ing idea of the new section shows that James has reference to a common conception, though with a double sense. The noun has reference to the objective trial, the verb to the subjective temptation (Mayor). Here, then, James is dealing with the inner yielding of the man to inducement to sin which may accompany the out­ward trial designed by God for man’ s good. Man is not to think that because God permits us to be tested he is therefore to blame if we yield to an urge to sin which Satan may present on the occa­sion. Several commentators cite a parallel in Sir 15:1 iff, “Say not thou, It is through the Lord that I fell away: for thou oughtest not to do the things that he hateth. Say not thou, He hath caused me to err: for he hath no need of the sinful man.

The Lord hateth all abomination; and they that fear God love it not.” “When he is tempted” is a participle in Greek, “while being tempted.” In the course of temptation one should not excuse himself into yield­ing by thinking that he can blame another. ——————————————————————————– I am tempted of God.—The Greek preposition here actually means “by,” as in Matthew 16:21. Some Jews blamed God for sin.

They observed an evil tendency in man, which they called Yetzer hara. There was an argument over the origin of this tendency. Some argued that Satan put the tendency in man; others said man alone was responsible. But it was boldly reasoned by some that God created all things and so He must have created the evil in man. If true, this would make God responsible for man’ s sin. See Bar­clay, The Daily Study Bible, on these verses.

Carr (Cambridge Greek Testament) suggests that a misunderstanding of the model prayer, “Lead us not into temptation,” may have led to the cur­rency of the idea in the church. ——————————————————————————– for God cannot be tempted with evil,—The margin has “untried in evil,” with “evil” meaning sin, not merely difficulties. But the sense of the context is in favor of the other translation.

The form could mean “not tempting anyone” or “not being tempted.” The form is not found elsewhere in either the LXX or the New Testa­ment. Most of the verbal adjectives of its type have the sense of the perfect passive; for example, “is subject to suffering” (Acts 26:23). Compare Funk, Section 65. 3. Arndt and Gingrich point out that the active idea of “not tempting” is expressed in the next phrase, and hence this word is to be taken as passive “cannot be tempted.” The other idea would make James repeat himself mean­inglessly. This passage confirms the conclusion that “temptation” here means seduction to do evil. The truth expressed is that God’ s nature is such that he is not susceptible to evil or sin.

Bible writers affirm the absolute holiness of God. He is love (thus above hate in its moral sense); He cannot lie (Titus 1:2); He is a God of holiness (1 Peter 1:15). ——————————————————————————- and he himself tempteth no man.—The argument is that, since God is completely free from the power of temptation, it is also beyond His nature to tempt others.

That would in itself be an evil. The “himself” may emphasize that God is not personally re­sponsible for enticement to sin. There is a sense in which one might say that God is indirectly responsible for such, since he may or­dain an incident of testing which the devil may use to seduce one to sin. But even here God is not responsible for sin. He works in such instances to counteract the work of the enemy. Paul tells us, “He will not suffer us to be tempted above that which we are able, but will with the temptation make also the way of escape, that ye may be able to endure it” (1 Corinthians 10:13).

James 1:14

14

James 1:14 James 1:14 εκαστοςG1538 δεG1161 BUT EACH ONE πειραζεταιG3985 [G5743] IS TEMPTED, υποG5259 BY τηςG3588 OWN ιδιαςG2398 HIS επιθυμιαςG1939 LUST εξελκομενοςG1828 [G5746] BEING DRAWN AWAY καιG2532 AND δελεαζομενοςG1185 [G5746] BEING ALLURED; . when: James 4:1, James 4:2, Genesis 6:5, Genesis 8:21, Joshua 7:21-24, 2 Samuel 11:2, 2 Samuel 11:3, 1 Kings 21:2-4, Job 31:9, Job 31:27, Proverbs 4:23, Isaiah 44:20, Hosea 13:9, Matthew 5:28, Matthew 15:18, Matthew 15:20, Mark 7:21, Mark 7:22, Romans 7:11, Romans 7:13, Ephesians 4:22, Hebrews 3:13 Exodus 8:32 - General 2 Samuel 11:4 - he lay 2 Samuel 12:4 - a traveller 2 Samuel 24:1 - he 1 Kings 21:4 - And he laid him 2 Chronicles 18:19 - Who shall entice Job 15:12 - thine heart Job 31:1 - think Proverbs 6:25 - Lust Proverbs 9:17 - Stolen Proverbs 12:26 - but Isaiah 32:6 - and his heart Isaiah 65:2 - after Jeremiah 17:9 - General Jeremiah 22:17 - thine eyes Jeremiah 44:25 - ye will Ezekiel 11:21 - whose Zechariah 7:10 - imagine Malachi 2:15 - take Mark 7:20 - General Romans 6:12 - in the lusts Romans 7:8 - wrought Romans 8:6 - to be carnally minded Romans 8:13 - ye live 1 Thessalonians 3:5 - lest James 1:14 James uses the process of natural reproduction to illustrate the course of sin. First a man’ s lust (evil desire) entices the object or victim of wicked design. James 1:14 ——————————————————————————– Drawn away (ἐξελκόμενος) Only here in New Testament. This and the following word are metaphors from hunting and fishing. Drawn away, as beasts are enticed from a safecovert into a place beset with snares. Note the present participle, as indicating the progress of the temptation: “is being drawn away.” ——————————————————————————– Enticed (δελεαζόμενος) As a fish with bait. Also the present participle. See on 2 Peter 2:14.

James 1:14 ——————————————————————————– When he is drawn away by his own lust (hupo tηs idias epithumias exelkomenos). Epithumia is old word for craving (from epithumeτ, to have a desire for) either good (Philippians 1:23) or evil (Romans 7:7) as here.

Like a fish drawn out from his retreat. ——————————————————————————– Enticed (deleazomenos). Present passive participle of deleazτ, old verb from delear (bait), to catch fish by bait or to hunt with snares and Philo has huph’ hηdonηs deleazetai (is enticed by pleasure). In N.T. only here and 2 Peter 2:14; 2 Peter 2:18. Allured by definite bait. 14. but each man is tempted,—The possibility of temptation and sin is universal. The Bible knows nothing of the idea of entire sanctification wherein one rises above the possibility of sin by the eradication of evil tendency in himself. “If we say that we have no sin, we deceive ourselves and the truth is not in us” (1 John 1:8). Even the Son of God was tempted in all points as we are (Hebrews 4:15).

Paul said that he had to buffet his body and bring it into subjection (1 Corinthians 9:27). ——————————————————————————- when he is drawn away by his own lust,—The verb means to be “dragged or taken in tow by.” This is a strong word to express the intensity of the lusts or passions in us. Compare Paul’ s equally strong language in Romans 7:5; Romans 7:18-24.

The law of sin in our mem­bers leads us to do evil while our minds will to do what is good. The situation led Paul to describe himself as a “wretched man.” The same lusts are described by James later (4:1) as warring among our members. James emphasizes that it is by our own lusts (Cf. 2 Timothy 4:3; 2 Peter 3:3; Jude 1:18 f), rather than by God, that we are tempted. The origin of temptation is within. Satan is bound as far as we are concerned (Matthew 12:29; Hebrews 2:14) and has no power over us that we do not give him (1 Corinthians 10:13). ——————————————————————————- His enticements would have no power unless something within us were appealed to by his temptation. There would be no temptation to gluttony or fornication if there were no appetites for food or sex.

Certain desires are stronger in some than in others. One may be strongly influenced by strong drink; for another, drink may have no enticement.

Satan searches out the weak spot in our mem­bers. ——————————————————————————- The term ’’ lust” is a neutral term in its predominant use in sec­ular authors. In the Bible it may have a good sense, as in Proverbs 10:24 ; Philippians 1:23; and 1 Thessalonians 2:17. In a bad sense (as here) it means a desire to do what is forbidden, especially in respect to the lower desire of the flesh. For this use, especially of illicit sexual desire see Romans 7:7 f; Colossians 3:5; 1 Thessalonians 4:5; Galatians 5:24; 1 Peter 4:3; 1 Timothy 6:9; 2 Timothy 2:22; 2 Timothy 4:3; 2 Peter 2:10; Ephesians 4:22. Knowling quotes Charles: “The real force of this verse is that man’ s guilt and sin are not derived from Adam but are due to his own action. The evil impulse does not constitute guilt or sin unless man obeys it.

As the Talmudists say, ‘It was placed in man to be overcome.’ ” One might also observe that James’ teaching strikes at modern philosophical theories of determinism, which at­tempt to put the blame for man’ s sin on surrounding circumstances, natural forces, and inheritance factors. Every honest man’ s con­science bears witness to his responsibility for sin.

Like David he must confess, ” 1 know my transgression; and my sin is ever before me” (Psalms 51:3). Thousands rise above their circumstances. Man falls, not because of circumstances, but because of yielding to what is within. ——————————————————————————- It is also interesting to note that lusts or desires are personified in the passage: “One’ s own inward concupiscence meeting him as a soliciting unchaste woman” (Lange). This figure introduces the following words and prepares the way for the descriptions of sin’ s being born: “conceived,” “brings forth” (verse 15). ——————————————————————————- and enticed.—The verb originally was used of the devices of the hunter. But it came to be associated with the wiles of the evil wo­man. 2 Peter 2:14; 2 Peter 2:18 warns of false teachers who “entice unsted- fast souls” and even pictures how it is done: “enticing by lusts of the flesh, by wantonness those just escaping from them that live in error, promising them liberty, while they themselves are slaves of corruption.”

James 1:15

15

James 1:15 James 1:15 ειταG1534 ηG3588 THEN επιθυμιαG1939 LUST συλλαβουσαG4815 [G5631] HAVING τικτειG5088 [G5719] GIVES BIRTH TO αμαρτιανG266 SIN; ηG3588 δεG1161 αμαρτιαG266 BUT SIN αποτελεσθεισαG658 [G5685] HAVING BEEN αποκυειG616 [G5719] BRINGS FORTH θανατονG2288 DEATH. . when: Genesis 3:6, Genesis 4:5-8, Job 15:35, Psalms 7:14, Isaiah 59:4, Micah 2:1-3, Matthew 26:14, Matthew 26:48-59, Acts 5:1-3 when: Genesis 2:17, Genesis 3:17-19, Psalms 9:17, Romans 5:12-21, Romans 6:21-23, Revelation 20:14, Revelation 20:15 Genesis 4:7 - sin Genesis 8:21 - the imagination Joshua 7:21 - took them 2 Samuel 11:3 - sent 2 Samuel 11:4 - he lay 1 Kings 21:2 - Give me Job 15:12 - thine heart Job 31:1 - think Proverbs 4:23 - for Proverbs 6:25 - Lust Proverbs 9:17 - Stolen Isaiah 32:6 - and his heart Isaiah 33:11 - conceive Isaiah 55:7 - his thoughts Isaiah 59:13 - speaking Isaiah 65:2 - after Jeremiah 17:9 - General Jeremiah 22:17 - thine eyes Jeremiah 31:30 - General Jeremiah 44:25 - ye will Ezekiel 11:21 - whose Ezekiel 18:30 - so Zechariah 7:10 - imagine Malachi 2:15 - take Matthew 5:28 - That Mark 7:20 - General Mark 7:21 - out Acts 5:4 - why Romans 6:12 - in the lusts Romans 6:23 - For the wages Romans 7:5 - did work Romans 7:8 - wrought Romans 8:6 - to be carnally minded Romans 8:13 - ye live James 5:20 - from death 1 John 3:15 - hateth 1 John 5:17 - and James 1:15 With the consummation of the evil design, that is, when it has accomplished its gratification the con­ception takes place. After the concep­tion the next step is the bringing forth of the creature that was con­ceived. The name of the creature so conceived and brought forth is SIN. The final destiny of such a creature is death or separation from God. The way to avoid such a regrettable reproduction is for a man to resist all of the enticements as a virtuous woman should resist all who would lure her into a life of shame. James 1:15 ——————————————————————————– The lust Note the article, omitted in A. V. The peculiar lust of his own. ——————————————————————————– Hath conceived (συλλαβοῦσα) Lit., having conceived. ——————————————————————————– Bringeth forth (τίκτει) Metaphor of the mother. Rev., beareth. ——————————————————————————– When it is finished (ἀποτελεσθεῖσα) Better, Rev., when it is full grown. Not when the course of a sinful life is completed; but when sin has reached its full development. ——————————————————————————– Bringeth forth (ἀποκύει) A different verb from the preceding, bringeth forth. Rev. has rendered τίκτει, beareth, in order to avoid the repetition of bringeth forth.

The verb is used by James only, here and at James 1:18. The image is interpreted in two ways.

Either (1) Sin, figured as female, is already pregnant with death, and, when full grown, bringeth forth death (so Rev., and the majority of commentators). “The harlot, Lust, draws away and entices the man. The guilty union is committed by the will embracing the temptress: the consequence is that she beareth sin.…Then the sin, that particular sin, when grown up, herself, as if all along pregnant with it, bringeth forth death” (Alford). Or (2) Sin, figured as male, when it has reached maturity, becomes the begetter of death. So the Vulgate, generat, and Wyc., gendereth. I am inclined to prefer this, since the other seems somewhat forced. It has the high endorsement of Bishop Lightfoot.

There is a suggestive parallel passage in the “Agamemnon” of Aeschylus, 751-771: “There is a saying old, Uttered in ancient days, That human bliss, full grown, Genders, and dies not childless: And, for the coming race, Springs woe insatiate from prosperity. But I alone Cherish within my breast another thought.

The impious deed Begets a numerous brood alike in kind; While households ruled by right inflexible Blossom with offspring fair. Insolence old In men depraved begetteth insolence, Which springs afresh from time to time As comes the day of doom, and fresh creates In Ate’s dismal halls Fierce wrath from light, Unhallowed Daring, fiend invincible, Unconquered, with its parents’ likeness stamped.” The magnificent passage in Milton’s “Paradise Lost,” ii., 760-801, is elaborated from these verses of James. James 1:15 ——————————————————————————– Then (eita). The next step. ——————————————————————————– The lust (hη epithumia). Note article, the lust (James 1:14) which one has. ——————————————————————————– When it hath conceived (sullabousa). Second aorist active participle of sullambanτ, old word to grasp together, in hostile sense (Acts 26:21), in friendly sense of help (Philippians 4:3), in technical sense of a woman taking a man’s seed in conception (Luke 1:24), here also of lust (as a woman), “having conceived.” The will yields to lust and conception takes place. ——————————————————————————– Beareth sin (tiktei hamartian).

Present active indicative of tiktτ to bring forth as a mother or fruit from seed, old verb, often in N.T., here only in James. Sin is the union of the will with lust.

See Psalms 7:14 for this same metaphor. ——————————————————————————– The sin (hη hamartia). The article refers to hamartia just mentioned. ——————————————————————————– When it is full-grown (apotelestheisa). First aorist passive participle of apoteleτ, old compound verb with perfective use of apo, in N.T. only here and Luke 13:32. It does not mean “full-grown” like teleioτ, but rather completeness of parts or functions as opposed to rudimentary state (Hort) like the winged insect in contrast with the chrysalis or grub (Plato). The sin at birth is fully equipped for its career (Romans 6:6; Colossians 3:5). ——————————————————————————– Bringeth forth death (apokuei thanaton). Late compound (kueτ to be pregnant, perfective use of apo) to give birth to, of animals and women, for normal birth (papyrus example) and abnormal birth (Hort).

A medical word (Ropes) rather than a literary one like tiktτ. The child of lust is sin, of sin is death, powerful figure of abortion.

The child is dead at birth. For death as the fruit of sin see Romans 6:21-23; Romans 8:6. “The birth of death follows of necessity when one sin is fully formed” (Hort). 15. Then the lust, when it hath conceived,—The article with the noun “lust” is the article of the abstract noun and should not be translated in English. The same goes for the one with “sin.” The abstractions fit the personification of lust as an enticing woman. Sin is the child of the surrender of the will to the allurements of desire. It may be argued, as some have done, that Satan is really the father of sin.

But James is using allegory (as Mayor points out), and in the allegory he takes the figure only back as far as the de­sire of the one seduced. For the word “conceived” James uses the regular Greek word for a woman’ s conception in childbirth.

Com­pare Genesis 4:1; Genesis 30:17, Luke 1:24, where the LXX and Luke use the same word. The Septuagint in Psalms 7:14 has a similar use of the metaphor: “He hath travailed with unrighteousness, he has conceived affliction and brought forth iniquity.” For the taking of the thought further back to Satan, compare the Jewish treatise, the Testament of the Twelve Patriarchs (Benjamin 7:2), “The mind conceives through Beliar (Satan).” Mayor also quotes Jus­tin Martyr in the Dialogue with Trypho (327 C) “Eve when a virgin conceived the disobedient word from the serpent and bore death.” ——————————————————————————– beareth sin:—Again James uses one of the ordinary words in Greek for the birth of young (Matthew 1:21, of Jesus’ birth). However in the following verse where the fullgrown sin bears death, James uses a different and less common word. ——————————————————————————– and the sin, when it is fullgrown,—The figure of birth is con­tinued in the word “fullgrown.” In this context the sense of the word is that of full age or maturity. Sin does not result in death immediately, nor does it necessarily do so. Repentance and con­fession (1 John 1:7-9; Acts 8:22) may avoid the result of sin. But if sin is allowed to grow unchecked and to become perfected in our lives without repentance, it will produce ruin. “Sin when it has become a fixed habit determining the character of the man, brings forth death” (Mayor). ——————————————————————————– bringeth forth death.—The word is used in the New Testament only here and in verse 18 of this same chapter.

The figure is not completely carried through. There is no mention of the conception of sin before bearing death.

But the child sin, when grown, has the power to produce death, as lust has to bring sin into a life. The fact emphasized is a common one in Scripture: “The wages of sin is death” (Romans 6:23; Romans 8:6). Matthew 7:13-14 mentions the fatal consequences of following the wrong way. ——————————————————————————– Death does not mean merely physical death, since all will die that death (though sin does at times result in physical death). Nor does James mean merely that men become “dead to what is good” (“dead in trespasses and sins,” Ephesians 2 :iff). The death meant is eternal death, the second death. Knowling contends otherwise.

He says that eternal death is not meant, “since a soul, if converted, may be saved ’ out of death.’ ” But the point is that here sin is con­templated as “fullgrown” in its effects on our lives. (Cf. Hebrews 6:6 and 1 John 5:16) Its wages, then, are eternal death.

The Bible does teach that a child of God can so sin as to be finally lost. The climax of James’ reasoning is thus reached in showing that the final result of temptation is death. But God is the giver of life and could not be charged with being guilty of the death of those to whom He wills only what is good.

James 1:16

16

James 1:16 James 1:16 μηG3361 πλανασθεG4105 [G5744] BE NOT MISLEAD, αδελφοιG80 μουG3450 MY αγαπητοιG27 BELOVED. . Do: Matthew 22:29, Mark 12:24, Mark 12:27, Galatians 6:7, Colossians 2:4, Colossians 2:8, 2 Timothy 2:18 my: James 1:19, James 2:5, Philippians 2:12, Philippians 4:1, Hebrews 13:1 Exodus 31:6 - wise hearted Exodus 35:34 - he hath 2 Chronicles 9:23 - God Ezra 1:5 - whose spirit Nehemiah 2:12 - my God Nehemiah 7:5 - put into mine Psalms 10:17 - thou wilt prepare Proverbs 16:1 - preparations Jeremiah 31:18 - turn Matthew 13:11 - Because Mark 4:11 - Unto you Luke 8:15 - in an Luke 15:17 - when John 6:65 - that no Acts 11:18 - granted Acts 16:14 - whose Acts 18:27 - believed Romans 3:12 - there is none Ephesians 2:8 - that Philippians 1:6 - begun Philippians 2:13 - God Colossians 2:12 - the faith 1 Thessalonians 1:5 - but 2 Thessalonians 2:10 - they received 2 Thessalonians 3:5 - the Lord James 1:16 In the preceding two verses the writer draws an illustration from the natural process of reproduc­tion. In this and the following verse he makes one out of the motions of the heavenly bodies. Err is from the Greek word planao, and it is the verb form of a noun in the same class which is “ planet,” coming from the Greek word planates, which Jude 1:13 uses where he speaks of “ wandering stars.” Since these planets or stars were believed to wander from side to side, their action was adopted into language to describe men who stray from the straight path. The verse means that Christians should not imitate the action of those planets here translated by the word err. Be not deceived (mη planβsthe). Prohibition with mη and the present passive imperative of planaτ, common verb to lead astray. This is the way of sin to deceive and to kill (Romans 7:7-14). The devil is a pastmaster at blinding men’s eyes about sin (2 Corinthians 4:4; Romans 1:27; Ephesians 4:14; etc.). 16. Be not deceived,—“Do not be deceived about the source of temptation.” The verse is to be connected in this way with the preceding thought. Good gifts (as James will go on to say), not evil ones, come from God.

Let no one therefore deceive you into yielding to the impulses to sin by laying the blame on God. “Breth­ren,” as so often, softens the zeal of James’ language. Such warn­ings against our being deceived are numerous: Luke 21:8, 1 Corinthians 6:9; 1 Corinthians 15:33; Galatians 6:7. ——————————————————————————– This verse is intended to be connected with the subject discussed in verses 13 to 15. Verse 16 serves as the connection. Though some would charge that God is the source of allurements to do evil, these are wrong. Anyone accepting this conclusion is allowing him­self to be deceived. God’ s gifts actually fall in the class of good things.

Jesus emphasized that even the sunshine and rain are gifts of God to his children, and these gifts are not necessarily dependent upon the children’ s returning His love and serving Him (Matthew 5:45).

James 1:17

17

James 1:17 James 1:17 πασαG3956 EVERY δοσιςG1394 ACT OF GIVING αγαθηG18 GOOD καιG2532 AND πανG3956 EVERY δωρημαG1434 GIFT τελειονG5046 PERFECT ανωθενG509 FROM ABOVE εστινG2076 [G5748] IS καταβαινονG2597 [G5723] COMING DOWN αποG575 FROM τουG3588 THE πατροςG3962 τωνG3588 FATHER φωτωνG5457 OF LIGHTS, παρG3844 WITH ωG3739 WHOM ουκG3756 ενιG1762 [G5748] THERE IS NOT παραλλαγηG3883 , ηG2228 OR τροπηςG5157 OF TURNING αποσκιασμαG644 SHADOW. . good: James 1:5, James 3:15, James 3:17, Genesis 41:16, Genesis 41:38, Genesis 41:39, Exodus 4:11, Exodus 4:12, Exodus 31:3-6, Exodus 36:1, Exodus 36:2, Numbers 11:17, Numbers 11:25, 1 Chronicles 22:12, 1 Chronicles 29:19, 2 Chronicles 1:11, 2 Chronicles 1:12, Proverbs 2:6, Isaiah 28:26, Daniel 2:21, Daniel 2:22, Daniel 2:27-30, Matthew 7:11, Matthew 11:25, Matthew 11:26, Matthew 13:11, Matthew 13:12, Luke 11:13, John 3:27, Acts 5:31, Acts 11:18, Romans 6:23, Romans 11:30, Romans 12:6-8, 1 Corinthians 4:7, 1 Corinthians 12:4-12, Ephesians 2:3-5, Ephesians 2:8, Ephesians 4:8-11, Philippians 1:29, Titus 3:3-5, 1 John 4:10, 1 John 5:11, 1 John 5:12 from the: Genesis 1:2-5, Genesis 1:14, Genesis 1:15, Deuteronomy 4:19, Psalms 19:1-8, Psalms 84:11, Isaiah 45:7, Isaiah 60:19, John 1:9, John 8:12, 2 Corinthians 4:6, Ephesians 1:18, 1 John 1:5, Revelation 21:23, Revelation 22:5 no variableness: Numbers 23:19, 1 Samuel 15:29, Psalms 122:6, Isaiah 46:10, Malachi 3:6, Romans 11:29, Hebrews 1:11, Hebrews 1:12, Hebrews 13:8 Genesis 6:6 - repented Exodus 28:3 - filled Exodus 31:6 - wise hearted Exodus 35:30 - See Exodus 35:31 - And he Exodus 35:34 - he hath Deuteronomy 32:4 - his work Judges 11:11 - uttered 1 Samuel 10:12 - who is their 1 Kings 4:29 - God 1 Chronicles 29:14 - willingly 2 Chronicles 9:23 - God Ezra 1:5 - whose spirit Ezra 7:27 - put such Nehemiah 2:12 - my God Job 1:21 - the Lord gave Job 23:13 - who can Job 25:3 - upon whom Job 28:12 - General Job 28:20 - General Job 36:3 - fetch Job 38:36 - Who hath put Job 39:17 - General Psalms 10:17 - thou wilt prepare Psalms 19:7 - perfect Psalms 36:9 - in thy Psalms 85:12 - the Lord Psalms 87:7 - all my Psalms 89:34 - nor Psalms 102:27 - thou art Psalms 119:176 - seek Proverbs 19:14 - and a Ecclesiastes 2:19 - wise under Ecclesiastes 3:14 - whatsoever Isaiah 40:14 - understanding Isaiah 46:4 - even to your Jeremiah 32:40 - but I Daniel 1:17 - God Daniel 6:26 - and stedfast Hosea 13:14 - repentance Hosea 14:8 - From me Matthew 19:17 - there Matthew 21:3 - straightway Mark 10:18 - that is Luke 18:19 - General John 3:3 - again John 15:5 - same John 19:11 - Thou Acts 6:3 - full Acts 7:23 - it came Acts 16:14 - whose Romans 3:12 - there is none 2 Corinthians 3:5 - but 2 Corinthians 5:18 - all 2 Corinthians 9:15 - Thanks Colossians 2:12 - the faith 1 Thessalonians 3:12 - the Lord 2 Timothy 2:25 - if Hebrews 6:4 - and have Hebrews 6:17 - the immutability 1 John 1:7 - as Revelation 1:4 - him James 1:17 We may rightly feel in­debted to any thing or person that is the source of benefits to us. The planets are not such a source in the sense of being the giver, but instead are themselves a gift to us. The giver of them is God and James calls Him the Father of lights, the last word meaning the planets because they are luminous bodies. Since the Father (or creator) of these lights is the giver of all good things, we should imitate Him and not the planets which have the habit of erring or wandering about. God does not waver and as an indica­tion of the steadiness of His example. James declares that He does not even produce a shadow by turning.

The figure is drawn from the circumstance that at certain seasons and at particu­lar places on the earth, when the sun is straight over the equator it cannot cause any shadow. But when it turns to go either north or south (as it seems to do), it will then cast a shadow. James thus describes God as more fixed in His characteristics than the sun. James 1:17 ——————————————————————————– The first words of this verse form a hexameter line, thus: Πᾶσαδό|σιςἀγα|θὴκαὶ| πᾶνδῶ|ρηματέ|λειον. Such verses, or parts of verses, occur occasionally in the New Testament. Sometimes they are quotations from the Greek poets; sometimes the writer’s words unconsciously fall into metrical form. Poetical quotations are confined to Paul, Acts 17:28; 1 Corinthians 15:33; Titus 1:12. ——————————————————————————– Every good gift and every perfect gift (see Greek above) The statement that these gifts are from God is in pursuance of the idea that God does not tempt men to evil. The gifts of God are contrasted with the evil springing from man’s lust. Two words are used for gifts. Δόσις occurs only here and Philippians 4:15; there in an active sense; but here passive, as in Proverbs 21:14 : (Sept.). Δῶρημα is found Romans 5:16.

It enlarges slightly upon the other word in emphasizing the gift as free, large, full; an idea which is further developed in v. 18, of his own will. The Rev., rather awkwardly, endeavors to bring out the distinction by the word boon, for which the American Revisers insist on retaining gift.

Boon originally means a petition; favor being a secondary and later sense, as of something given in response to a petition. The word is of Scandinavian origin, and the meaning favor seems to indicate a confusion with the Latin bonus, good; French, bon. ——————————————————————————– Perfect Enlarges upon good, bringing out more distinctly the moral quality of the gift. ——————————————————————————– And cometh down (καταβαῖνον) A present participle, to be construed with ἄνωθενἐστιν, is from above. Lit., is coming down, from above. As usual, this union of the participle with the finite verb denotes something habitual. Render, descendeth from above. Compare James 3:15. ——————————————————————————– Father of lights (τοῦπατρὸςτῶνφώτων) Lit., the lights, by which are meant the heavenly bodies.

Compare Psalms 135:7 (Sept.); and Jeremiah 4:23 (Sept.). God is called “the Father of the lights,” as being their creator and maintainer.

Compare Job 38:28; Psalms 8:3; Amos 5:8. ——————————————————————————– Is no variableness (ἔνι) Abbreviated from ἔνεστι, is in. Stronger than the simple is, and denoting inherence or indwelling. Rev., can be. ——————————————————————————– Variableness (παραλλαγὴ) Better, Rev., variation. The word is not used, as some suppose, in a technical, astronomical sense, which James’ readers would not have understood, but in the simple sense of change in the degree or intensity of light, such as is manifested by the heavenly bodies. Compare Plato, “Republic,” vii., 530: “Will he (the astronomer) not think that the heaven and the things in heaven are framed by the Creator in the most perfect manner? But when he reflects that the proportions of night and day, or of both, to the month, or of the month to the year, or of the other stars to these and to one another, are of the visible and material, he will never fall into the error of supposing that they are eternal and liable to no deviation (οὐδὲνπαραλλάττειν)— that would be monstrous.” ——————————————————————————– Shadow of turning (τροπῆςἀποσκίασμα) This is popularly understood to mean that there is in God not the faintest hint or shade of change, like the phrase, a shadow of suspicion.

But the Greek has no such idiom, and that is not James’ meaning. Rev., rightly, renders, shadow that is cast by turning; referring still to the heavenly orbs, which cast shadows in their revolution, as when the moon turns her dark side to us, or the sun is eclipsed by the body of the moon.

James 1:17 ——————————————————————————– Gift (dosis) — boon (dτrηma). Both old substantives from the same original verb (didτmi), to give. Dosis is the act of giving (ending -sis), but sometimes by metonymy for the thing given like ktisis for ktisma (Colossians 1:15). But dτrηma (from dτreτ, from dτron a gift) only means a gift, a benefaction (Romans 5:16). The contrast here argues for “giving” as the idea in dosis. Curiously enough there is a perfect hexameter line here: pβsa do / sis aga / thη kai / pβn dτ / rηma te / leion.

Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word dτrηma, but that is not conclusive. ——————————————————————————– From above (anτthen).

That is, from heaven. Cf. John 3:31; John 19:11. ——————————————————————————– Coming down (katabainon). Present active neuter singular participle of katabainτ agreeing with dτrηma, expanding and explaining anτthen (from above). ——————————————————————————– From the Father of lights (apo tou patros tτn phτtτn). “Of the lights” (the heavenly bodies). For this use of patηr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights. ——————————————————————————– With whom (par’ hτi).

For para (beside) with locative sense for standpoint of God see para tτi theτi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9. ——————————————————————————– Can be no (ouk eni). This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of en with recessive accent (Winer, Mayor) or a shortened form of enesti.

The use of eni en in 1 Corinthians 6:5 argues for this view, as does the use of eine (einai) in Modern Greek (Robertson, Grammar, p. 313). ——————————————————————————– Variation (parallagη). Old word from parallassτ, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations. ——————————————————————————– Shadow that is cast by turning (tropηs aposkiasma). Tropη is an old word for “turning” (from trepτ to turn), here only in N.T. Aposkiasma is a late and rare word (aposkiasmos in Plutarch) from aposkiazτ (apo, skia) a shade cast by one object on another.

It is not clear what the precise metaphor is, whether the shadow thrown on the dial (aposkiazτ in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read hη tropηs aposkiasmatos (the variation of the turning of the shadow).

Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. 17. Every good gift and every perfect gift—James uses two differ­ent words for ’’ gift.” In form the first means the ’’ act of giving” itself , and the second means the result of the giving, “ the gift” itself (Romans 5:16). The adjective “good” probably here means “useful,” or “beneficial,” as in Ephesians 4:29; while “per­fect” means ’’ what has attained its purpose or end,” hence “com­plete” or without defect. Thus James emphasizes that “every use­ful act of giving” and all complete or perfect benefits are from God. ——————————————————————————- When James emphasizes that “all” good and perfect gifts are from God, the context demands that James means that God is the ultimate giver of such gifts and that He gives only such things as may be so described. This could mean that some things might seem to be bad (in the limitation of human wisdom) and still come from God.

But it denies that what is positively evil (like inducement to sin) can be attributed to Him. We are taught that God’ s philanthropy is responsible for all we have: “In Him we live and move and have our being” (Acts 17:28-29).

We cannot remind ourselves too often that everything that is good comes from Him. “Be ye thankful.” ——————————————————————————- is from above,—That is, from heaven, the dwelling place of God (Acts 14:17; John 19:11; John 3:31). A grammatical question is raised as to whether “from above” is adverbial, as in the ASV, or should be rendered as a modifying phrase— “every good gift from above is coming down.” Where the copulative verb (which in Greek is omitted) is inserted makes little difference. The rhythm of the sentence is kept better by the rendering of the ASV, and most commentators and translators take it that way. ——————————————————————————- from the father of lights,—God is creator of heaven and earth and as such is the father of all heavenly bodies such as the sun, moon, and stars. But there is a double meaning to the words. These lights symbolize spiritual light, as in John 1:4-5; John 8:12 ff; John 9:5. God is the originator of all light, both physical and spiritual.

Notice that in the next verse the blessing that is spelled out as the specif­ic illustration of God’ s grace to us is the privilege of becoming His children. Knowling cites the following references which refer to God as creator of the lights: Genesis 1:14; Jeremiah 4:23; Jeremiah 31:35; Psalms 136:7, besides Jewish sources. ——————————————————————————- with whom can be no variation,—The verb “can be” is perhaps a little strong for the Greek, though the reading adopted by the later texts can mean ‘’exist” or “be possible” (Cf. its use in Gala­tians 3:28 and Colossians 3:11).

The noun “variation” is a rare word for astronomical changing (Arndt and Gingrich). The King James “variableness” makes the noun refer to an abstraction of quality; “variation” is better, as the word means “change.” The reference is probably to the rising and setting of the sun (as we think of it), or to the waning and waxing of the moon, and also possibly to the instability of the lesser lights. God is the father of such lights, but in his giving of good things he is not constantly changing. His gifts are always good, perfect, and abundant. They are not withheld even because of our lack of constancy. In giving wisdom (l:5ff) and in his giving spiritual illumination, as well as physical blessings, He is a consistent giver.

The next verse will bring out the point further. ——————————————————————————- neither shadow that is cast by turning.—The text as adopted by most modern editors is literally “There is no variation or a shadow of turning.” There are several other readings in the different MSS. The one adopted by Ropes in the ICC would be translated “There is no variation of turning shadow” or “no variation characterized by turning of shadow.” The difference is mainly between “varia­tion” or “turning shadow” (two things) and “variation which consists of turning shadow” (one thing).

The textual differences undoubtedly exist because the scribes have tried to clear up what seemed to them a puzzling expression. Whichever reading is adopt­ed, James’ point is that God created the lights, but they are chang­ing and varying. But God Himself, the father of the lights, is not like the lights he created. Light from Him is constant and steady. God so consistently gives good things that He could not be the author of evil temptations.

James 1:18

18

James 1:18 James 1:18 βουληθειςG1014 [G5679] HAVING WILLED “IT” απεκυησενG616 [G5656] HE BEGAT ημαςG2248 US λογωG3056 BY “THE” WORD αληθειαςG225 OF TRUTH, ειςG1519 FOR τοG3588 TO ειναιG1511 [G5750] BE ημαςG2248 US απαρχηνG536 FIRST FRUITS τιναG5100 A SORT OF τωνG3588 αυτουG846 κτισματωνG2938 OF HIS . . his own: John 1:13, John 3:3-5, Romans 4:17, Romans 8:29-31, Romans 9:15-18, Ephesians 2:4, Ephesians 2:5, Colossians 1:20, Colossians 1:21, 2 Thessalonians 2:13, 2 Thessalonians 2:14, 1 Peter 1:3, 1 Peter 1:23 with: James 1:21, 1 Corinthians 4:15, Ephesians 1:12, 1 Peter 1:23, 1 John 3:9 kind: Leviticus 23:10, Jeremiah 2:3, Amos 6:1, *marg. Hebrews 12:23, Revelation 14:4 Exodus 4:22 - Israel Exodus 22:29 - shalt not delay Exodus 34:26 - first Leviticus 23:17 - the firstfruits Numbers 8:17 - I sanctified Numbers 15:20 - a cake Numbers 28:26 - in the day Deuteronomy 26:2 - That thou shalt 2 Chronicles 31:5 - came abroad Psalms 17:4 - word Psalms 119:43 - take not Psalms 119:50 - for thy Isaiah 55:11 - shall my Jeremiah 31:3 - with lovingkindness have I drawn Ezekiel 44:30 - all the firstfruits Daniel 11:3 - do Matthew 13:38 - the good Matthew 20:15 - it John 6:63 - the words Romans 9:16 - General Romans 10:17 - faith Romans 11:16 - if the firstfruit Romans 16:5 - who 1 Corinthians 12:11 - as 2 Corinthians 6:7 - the word Galatians 4:19 - little Ephesians 1:13 - the word Ephesians 1:19 - exceeding Ephesians 5:26 - by Philippians 1:29 - not 1 Thessalonians 2:13 - effectually Hebrews 4:12 - is quick Hebrews 6:4 - and have Hebrews 8:10 - I will put 1 Peter 4:2 - the will 1 John 2:29 - is born 1 John 5:1 - and every 1 John 5:18 - whosoever James 1:18 The writer again uses the thought of reproduction for an illustration. A father begets his own children and they become of the same kind of creatures as himself. God be­gets men by the word of truth con­cerning Christ (1 John 5:1). First- fruits is used in the sense of seniority because Christians are the first crea­tures who are said to have been born to God through faith in Jesus who is the “only begotten Son of the Father in the sense of personality of being. James 1:18 ——————————————————————————– Begat (ἀπεκύησεν) Rev., brought forth. See on James 1:15, and compare 1 John 3:9; 1 Peter 1:23. ——————————————————————————– A kind of first-fruits (ἀπαρχήντινα) A kind of indicates the figurative nature of the term. Time figure is taken from the requirement of the Jewish law that the first-born of men and cattle, and the first growth of fruits and grain should be consecrated to the Lord. The point of the illustration is that Christians, like first-fruits, should be consecrated to God. The expression “first-fruits” is common in the New Testament. See Romans 8:23; Romans 16:5; 1 Corinthians 15:20; 1 Corinthians 15:23; Revelation 14:4.

James 1:18 ——————————————————————————– Of his own will (boulηtheis). First aorist passive participle of boulomai.

Repeating the metaphor of birth in James 1:15, but in good sense. God as Father acted deliberately of set purpose. ——————————————————————————– He brought us forth (apekuηsen). First aorist active indicative of apokueτ (James 1:15), only here of the father (4Ma 15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Acts 17:28-29). ——————————————————————————– By the word of truth (logτi alηtheias). Instrumental case logτi. The reference is thus to the gospel message of salvation even without the article (2 Corinthians 6:7) as here, and certainly with the article (Colossians 1:5; Ephesians 1:13; 2 Timothy 2:15).

The message marked by truth (genitive case alηtheias). ——————————————————————————– That we should be (eis to einai hηmβs). Purpose clause eis to and the infinitive einai with the accusative of general reference hηmβs (as to us). ——————————————————————————– A kind of first-fruits (aparchηn tina). “Some first-fruits” (old word from aparchomai), of Christians of that age.

See Romans 16:5. 18. Of his own will he brought us forth—James concludes the thought begun in verse 12: Our participation in the new birth, the privilege of being children of God, is an example of God’ s gracious gifts in contrast to the thought that he is the source of tempta­tion to sin and death. ——————————————————————————– “Of his own will” emphasizes the thought that our salvation is the result of the deliberate choice and purpose of God, that is, that it is a gracious gift from Him. Our salvation grew out of His desire, good pleasure, and counsel alone. It was His will, free from any outside necessity or cause. This is in harmony with the general teaching of the Bible that salvation is a free gift— a mat­ter of unmerited favor, springing from the fountain of God’ s love. ——————————————————————————– he brought us forth—As sin begat death (verse 15), so God our father begat us as His children. The “us” refers, not to men in general, but to Christians.

Christians are born of the will of God (John 1:13). Many New Testament passages speak of the rebirth of souls dead in trespasses and sins through the gospel: 1 Peter 1:3; 1 Peter 1:23; Titus 3:5; 1 John 2:29; 1 John 3:19; 1 John 4:7 f; 1 John 5:1; 1 Corinthians 4:15; John 3:5.

The use of the aorist tense (of point action in past time) seems to refer to a definite act in our lives— our conversion, cul­minating in our baptism into the new life (Romans 6:4). Thus both Titus 3:5 and John 3:5 connect the rebirth and baptism. The efforts of some commentators to make the words refer to crea­tion (Genesis 1:26) are hardly successful. The “word of truth” as the instrument of God’ s “bringing us forth” is not the statement “Let us make man,” but the gospel of Jesus Christ. Compare the continued use of this word of truth which we are to receive with meekness (verses 19ff). The use of the term “firstfruits” of us as Christians (man was not the firstfruits of the world’ s creation) and the clear implication of the following verses that James is speaking of the “salvation of our souls through the word” (verse 21) make it plain that the birth is the new birth. ——————————————————————————– by the word of truth,—The message conveying the truth of God (Compare other passages where the possessive [genitive] sustains a similar relation to the noun: Colossians 1:5, “The word of truth of the Gospel” ; Acts 13:26, “The word of this salvation” ; and 2 Timothy 2:15, “handling aright the word of truth” ).

As in these passages, the “word of truth” here is the gospel as God’ s revela­tion or proclamation by which the world is regenerated through Christ. With this, consider 1 Peter 1:23, “begotten again . . . through incorruptible seed, the word of God” and also Paul’ s “I have be­gotten you through the gospel.” Since the word is given through the Holy Spirit’ s instrumentality, this is not essentially different from saying “born of the Spirit.” No explanation of the new birth is scripturally sound that makes it independent of the preached word and obedience to the ordinances of that word (Matthew 28:19-20; Acts 2:38; Acts 22:16; 1 Peter 3:21; Mark 16:16).

The idea of a direct operation of the Spirit, acting in some mysterious way apart from the “word of truth,” is not a Bible idea. A confidence that one is “saved” gained from some subjective feeling apart from obedience to God’ s word is not the assurance that the New Testa­ment gives of pardon (1 John 2:3). ——————————————————————————– that we should be a kind of firstfruits of his creatures.—“A kind of” means “not a literal firstfruits” in the Old Testament sense, but a firstfruit in another, or spiritual, sense. The firstfruit was the first portion of produce (animal or plant) which belonged to God and was offered to Him before the rest could be put to or­dinary use. It was to be of the choicest part of the harvest and thus a pledge of further harvest. The law governing it is found in Deu­teronomy 18:4; Numbers 18:12; Exodus 13:11-16 (of the first-born). Israel was so called (Jeremiah 2:3), “the firstfruit of the Lord’ s increase.” The Jewish writer Philo called Israel the firstfruit of the whole human race.

The idea is that, since Christians, consist­ing of a portion of the human race, have been gathered, there is a prediction of the ingathering not only of a larger portion of the Israelites, but of the world’ s nations into the church (Acts 15 :l6ff). There is almost certainly the pledge of holiness also involved.

This lies in the idea of not only the first part but the choicest and best part being offered. For other uses in the New Testament compare the following: 1 Corinthians 15:20; 1 Corinthians 15:23 (of Christ as first from the dead); Romans 16:5; 1 Corinthians 16:15; and in some texts H Thessalonians 2:13 (of a specific group of Christians promising a larger harvest in the region, etc.); Romans 8:23 (of the foretaste of the Spirit already given); and Revelation 14:4 (where, as in our passage in James, the idea is more quality than time). For this idea compare (cited from Arndt and Gingrich) the scholiast on Euripides, Or. 96, “the first fruit means not only the first in rank, but also the first in honor (or preciousness).” The word “first­born” is a related idea, and for this, see Hebrews 12:23, where Christians are so called. ——————————————————————————– of his creatures.—Though the word may involve all creatures including animals (1 Timothy 4:4), it is often limited to mankind (as in Colossians 1:23). So the word seems to mean “human beings” here. James sees Christians as the firstfruits of the larger number of men. The word “proclaims a new order of things in the world of spiritual growth; they (Christians) are in advance of other men, in the same way that the firstfruits are in advance of the other fruits of the season” (Expositor’ s Greek Testament).

James 1:19-20

20 “THE EPISTLE OF JAMES”

Slow To Wrath (James 1:19-20)

1. In James 1:19-20 we find a trio of graces: a. “swift to hear"b. “slow to speak"c. “slow to wrath”

2. From the context, it appears that these admonitions are given in regards to our reception of the Word of God - cf. James 1:18; James 1:21a. Therefore, they are qualities needed especially in times of trial when we need most the Word of God b. In other words, we need to humbly and calmly be receptive to what the Word of God has to say

3. In this lesson, I wish to concentrate our attention on the third admonition: “slow to wrath"a. Especially in view of verse 20: “For the wrath of man worketh not the righteousness of God.“b. And also because “wrath” (and its close cousin “anger”) are too often excused as “minor” sins

I. AN “OVERALL LOOK” AT ANGER AND WRATH A. “ANGER” AND “WRATH”…1. ANGER - (Greek, “orge”) a. “Indignation which has arisen gradually and become more settled” - THAYER b. “ORGE suggests a more settled or abiding condition of mind, frequently with a view to taking revenge” - VINE c. Anger, then, is a lingering, seething emotion 2. WRATH - (Greek, “thumos”) a. “The sudden outburst of passionate anger” - OF THE BIBLE b. “The blaze of temper which flares into violent words and deeds, and just as quickly dies” - BARCLAY c. Today we would call this “blowing off steam”

B. THE OLD BOOKS OF WISDOM SAY MUCH ABOUT ANGER AND WRATH1. In the Psalms: Cease from anger, and forsake wrath: fret not thyself in any wise to do evil. (Psalms 37:8) 2. In the book of Proverbs: a. [He that is] soon angry dealeth foolishly (Proverbs 14:17) b. [He that is] slow to wrath [is] of great understanding: but [he that is] hasty of spirit exalteth folly. (Proverbs 14:29) c. A wrathful man stirreth up strife: but [he that is] slow to anger appeaseth strife. (Proverbs 15:18) d. [He that is] slow to anger [is] better than the mighty; and he that ruleth his spirit than he that taketh a city. (Proverbs 16:32) e. A man of great wrath shall suffer punishment: for if thou deliver [him], yet thou must do it again. (Proverbs 19:19) f. [It is] better to dwell in the wilderness, than with a contentious and an angry woman. (Proverbs 21:19) g. Make no friendship with an angry man; and with a furious man thou shalt not go: Lest thou learn his ways, and get a snare to thy soul. (Proverbs 22:24-25) 3. In the book of Ecclesiastes: Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools. (Ecclesiastes 7:9)

C. THE NEW ALSO SAYS MUCH AGAINST ANGER AND WRATH1. To the brethren in Rome, Paul wrote: Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord. (Romans 12:19) 2. It is included with those things Paul lists as the “works of the flesh” in Galatians 5:19-213. To the Ephesians Paul writes: Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: (Ephesians 4:31) 4. In a similar vein to the Colossians: But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. (Colossians 3:8)

D. HAVING SAID ALL THAT, WE MUST ALSO NOTE THAT…1. Paul seems to concede that there is a place for a certain kind of anger: Be ye angry, and sin not: let not the sun go down upon your wrath: (Ephesians 4:26) 2. On several occasions Jesus expressed anger a. Towards the money changers in the temple - John 2:13-17b. Towards the hypocritical scribes and Pharisees - Matthew 23:13 - 363. In both testaments, God is presented as a God of anger as well as a God of love a. In the Old Testament:

1. He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels [among them]. He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; And smote all the firstborn in Egypt; the chief of [their] strength in the tabernacles of Ham: (Psalms 78:49-51)
2. For they provoked him to anger with their high places, and moved him to jealousy with their graven images. When God heard [this], he was wroth, and greatly abhorred Israel: So that he forsook the tabernacle of Shiloh, the tent [which] he placed among men; And delivered his strength into captivity, and his glory into the enemy’s hand. (Psalms 78:58-61)
3. Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases [were] torn in the midst of the streets. For all this his anger is not turned away, but his hand [is] stretched out still. (Isaiah 5:25) b. In the New Testament:
4. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; (Romans 1:18)
5. Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God. (Romans 2:4-11)

[How do we then reconcile those passages which demand that anger and wrath is folly and something to be put away, with those that speak of anger on the part of God, Christ and even the Christian?

A closer look may help provide the answer…]

II. A “CLOSER LOOK” AT ANGER AND WRATH A. THE ANGER OF GOD…1. God’s anger is ALWAYS A JUST TO EVIL (as clearly pointed out in Romans 1:18 to Romans 2:11a. Being Divine, and all-knowing, His wrath is NEVER

b. He is therefore capable of properly directing anger and wrath 2. Man, with his imperfections, is not so capable! a. His anger is often misguided (through ignorance, misunder- standing, etc.) b. Haven’t we ever been angry about something, later regretting it when we realize we were in error? 3. Therefore, just because God may display wrath and anger, this does not necessarily justify man doing so!

B. THE ANGER OF CHRIST…1. What has already been said of God could also be said of Christ a. Especially in light of His ability to read the hearts of men - John 2:24-25b. With such divine knowledge, He could not mistakenly direct wrath and anger 2. Also, in the examples of His anger… a. There is nothing of self-interest b. Only HOLY ANGER against unrighteousness which is abhorrent to God 3. He was angry, but only for God’s honor! a. When personally abused, He said nothing - 1 Peter 2:21-23b. But when it was against God, He displayed “righteous anger” 4. Again, man with his imperfections often uses anger improperly a. For example…

1. We remain silent when sin is exalted and GOD is dishonored
2. But then get angry when someone offends US personally! b. Too often, therefore, what we justify as “righteous indignation” is really “SELF-righteous indignation”!

C. THE ANGER IN Ephesians 4:26…1. Whatever our interpretation, it needs to be in harmony with the context 2. Especially with what Paul writes just a few verses later: Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: (Ephesians 4:31) 3. I understand this passage, rather than justifying anger, to be directing us how to deal with it when it arises in our heart: a. First, “DO NOT SIN”

1. The emotion must be
2. Don’t allow it to manifest itself in a sinful way
3. Such as saying or doing something that is wrong b. Then, “DO NOT LET THE SUN GO DOWN ON YOUR WRATH”
4. The emotion must be BEFORE
5. Otherwise, we may be giving Satan ample opportunity to tempt us to sin - cf. Ephesians 4:274. In view of what Paul actually says in Ephesians 4:26 and then later in Ephesians 4:31, it seems highly unlikely that he is justifying anger and wrath

1. Concerning the subject of anger and wrath, we would do well to take James’ admonition to heart and to be “slow to wrath”
2. For though the “wrath of God” may on occasions accomplish the “righteousness of God, it is clearly stated that the “wrath of man” does not:

For the wrath of man worketh not the righteousness of God. (James 1:20) 3. Following the example of Christ, there may be a place for anger, but if so, ONLY in things pertaining to the honor and will of God!

4. In all other things, we would do well to remember another admontion:

And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, patient, In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And [that] they may recover themselves out of the snare of the devil, who are taken captive by him at his will. (2 Timothy 2:24-26) “Wherefore, my beloved brethren, let every man be swift to hear, Slow to speak, slow to wrath:” (James 1:19)

James 1:20

20

James 1:20 James 1:20 οργηG3709 γαρG1063 FOR WRATH ανδροςG435 MAN’S δικαιοσυνηνG1343 θεουG2316 GOD’S ουG3756 κατεργαζεταιG2716 [G5736] WORKS NOT OUT. . James 3:17, James 3:18, Numbers 20:11, Numbers 20:12, 2 Timothy 2:24, 2 Timothy 2:25 Genesis 31:36 - was wroth Joshua 7:19 - My son Judges 8:2 - What 1 Samuel 20:30 - Saul’s 1 Samuel 25:13 - Gird ye 2 Samuel 19:43 - the words 1 Kings 6:7 - neither hammer Psalms 37:8 - Cease Proverbs 15:18 - he Proverbs 17:19 - loveth Ecclesiastes 9:17 - General Joe 2:13 - slow Jonah 4:4 - Doest thou well to be angry Matthew 5:9 - are Mark 9:50 - have peace Luke 9:54 - wilt Philippians 2:14 - disputings Colossians 3:8 - anger Titus 1:7 - not soon Titus 3:2 - gentle Hebrews 11:25 - Choosing James 1:20 A man who controls him­self may do right in suite of his anger, but no person will work the righteous­ness of God because he is worked up by wrath. James 1:20 ——————————————————————————– The wrath of man (orgη andros). Here anηr (as opposed to gunη woman), not anthrτpos of Jas 1:19 (inclusive of both man and woman). If taken in this sense, it means that a man’s anger (settled indignation in contrast with thumos, boiling rage or fury) does not necessarily work God’s righteousness. There is such a thing as righteous indignation, but one is not necessarily promoting the cause of God by his own personal anger. See Acts 10:35 for “working righteousness,” and James 2:9 for “working sin” (ergazomai both times). 20. for the wrath of man—Man in anger cannot please God; in such a state he cannot do works which are acceptable to Him. Only those who are humble in spirit can enter the kingdom of God.

Those who would become enraged at the leadings of the Spirit of God in the word as to the kind of lives they should live and the kind of service they should render cannot hope to please Him. ——————————————————————————– worketh not the righteousness of God.—One angry at God could or would hardly do or practice the things that God desired him to do. The antithesis of working righteousness is doing sin . “Righteous­ness” here is not used in the special New Testament (one could almost say Pauline) sense (Romans 1:17; Romans 1:21) of the imputing to us by virtue of the blood of Christ a righteousness which we have not actually attained.

Rather the sense here, which is also quite common in Paul (2 Corinthians 6:14; 1 Timothy 6:11; II Timo­thy 2:22; Romans 14:17; Ephesians 5:9), as well as elsewhere (Mat­thew 6:1; 2 Peter 2:21; 1 John 2:29), is that of human works as good deeds which are approved by God, thus “doing right in the sight of God.” The word (apart from the special Pauline sense men­tioned above) almost always in the New Testament means man’ s conduct before God, action approved by Him. It thus comes to mean virtually uprightness in living. This word always has this sense in Matthew. Thus Jesus is baptized “to fulfill all righteous­ness” (Matthew 3:15), which must mean something like to do all His duty toward God. As Dr. Schrenk has observed (Bible Key Words, Righteousness in the New Testament, London, A & C.

Black, 1959), the works are said here to be “of God” because He has defined and made the demand for them. But it is remarkable that James puts it that such deeds cannot be done by human anger.

James puts the working of them under the divine and not the human side. Thus we have here a sort of mediating position between Paul’ s usage and the earlier customary way of speaking. On the whole subject of righteousness and “justification” in the N.T., see Schrenk’ s work. ——————————————————————————- James implies in the following verse (James 1:21) that the primary reason for man’ s wrath (even that of some Christians) against the teach­ing of the word is the existence of sins in their lives which they do not wish to correct. The sins are of such nature as those now listed. James throughout the epistle mentions sins of various kinds of which his readers are guilty.

James 1:21-25

25 “THE EPISTLE OF JAMES”

The Implanted Word (James 1:21-25)

1. This study is based upon James 1:21-25, in which we read concerning “The Implanted Word” (the KJV uses the word “Engrafted”):

21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. 22 But be ye doers of the word, and not hearers only, deceiving your own selves. 23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. 25 But whoso looketh into the perfect law of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. (James 1) 2. Several observations can be made about the Word of God from this passage, and the first pertains to what the Word is able to do in our lives…

I. THE POWER OF THE WORD OF GOD A. NOTICE THE WORDS OF JAMES HIMSELF…1. “which is able to save your souls” (James 1:21)2. Stated very clearly, the Word of God has the power to SAVE OUR SOULS!

[To see how, let’s consider some other scriptures…]

B. ITS POWER TO SAVE IS FOUND IN ITS ABILITY TO…1. CREATE ANEW a. I.e., to cause us to be born again - 1 Peter 1:22-25; James 1:18b. This is because of what the Word of God contains: God’s way of salvation through Jesus Christ! 2. a. The word “sanctify” means to “set apart for a holy purpose” b. David sang of the Word’s ability to sanctify God’s people

• Psalms 19:7-11c. In His prayer, Jesus spoke of the sanctifying influence of God’s Word - John 17:15-17d. Thus the Word of God can serve to set us apart for His purpose!

a. The young were told to preserve their way by the Word of God - Psalms 119:9; Psalms 119:11b. The elders were admonished to keep the church pure by the same Word - Acts 20:28-32 [When we take the time to consider the POWER of the Word of God, it becomes evident that the Word is very important to the Christian!

But the value of “The Implanted Word” can only be realized when certain conditions are met. We find those conditions mentioned in our text…]

II. FROM THE WORD OF GOD A. THERE ARE THINGS WE MUST LAY ASIDE! (James 1:21 a)1. James mentions such things as “all filthiness and overflow of wickedness” (NKJV) - cf. Paul’s description of things to lay aside - Colossians 3:5-92. For the Word of God to bear its fruit in our lives, the “weeds of sin” must first be uprooted! a. We cannot hope to benefit from our study of the Word if we continue to dwell on that which is spiritually filthy and to engage in wickedness b. Could this be why many do not get much out of Bible study?

B. WE MUST HAVE A PROPER ! (21b)1. James says to “receive with meekness” the Word of God 2. A humble and receptive attitude is essential to get the most out of the Word of God 3. It helps to remain humble if we remember two things: a. We are sinners too! b. We can be easily deceived also! 4. We should study, not to learn facts, not to win debates, but to learn God’s truth to save ourselves and those around us! 5. Is this prayer of David our own? “Open thou mine eyes, that I may behold wondrous things out of thy law.” (Psalms 119:18) C. THE WORD MUST BE "” IN OUR HEARTS! (James 1:21 b)1. It is only the “implanted” Word which can truly save our souls a. Therefore we must be sure to take the words out of the pages and implant them into our hearts! b. Otherwise we are no different from the Jews who gave lip service to their Words written on stone 2. A distinguishing feature of the those under the NEW is that the Word of God is to be WRITTEN IN THEIR HEARTS

• Hebrews 8:6-133. Where is the Word of God today? a. Is it only in ink inscribed on paper? b. Or we have we read it often enough, meditated upon it enough, that it has become in our hearts as well?

4. Is this possible without daily reading of the Bible?

D. IT MUST BE APPLIED IN OUR LIVES! (James 1:22-25)1. We must be “doers of the Word and not hearers only” 2. Otherwise, we deceive ourselves (and usually ONLY ourselves) a. God is not deceived b. Nor is the devil c. Most likely our children will see through us d. And so will many others! 3. Notice that the true blessedness of the Word comes… a. NOT by “looking into the perfect law of liberty” ALONE b. BUT by “continuing in it,” and being “a doer of the work” 4. Yes, it is not just the READING of the Word which provides JOY, PEACE and , but the actual application of the Word in lives through faithful obedience!

1. Notice that James calls the Word of God the “perfect law of liberty”- James 1:25a. This is because in its power to:

• CREATE ANEW

b. …it provides TRUE FREEDOM: FROM THE GUILT AND OF SIN!

2. Of course, what gives the Word this power is the message it contains: THE GOSPEL OF JESUS CHRIST (God’s power unto salvation - Romans 1:16)

3. Undoubtedly you have heard it…but hearing it is not enough! a. You must lay aside all filthiness and overflow of wickedness - that is, to REPENT - Acts 17:30-31b. You must receive the message of the gospel with meekness - in other words, to BELIEVE - John 3:16c. You must also be a “doer of the Word” - for example, to OBEY HIS COMMAND TO BE

1. For Jesus is the author of eternal salvation to those who OBEY Him - Hebrews 5:92) And in addition to the commands to believe and repent, He calls us to be baptized! - Mark 16:16; Matthew 28:19; Acts 2:38; Acts 22:16 Receive with meekness these very words of Jesus and His apostles, for that is how the Word of God is able to save your soul!

James 1:22

22

James 1:22 James 1:22 γινεσθεG1096 [G5737] δεG1161 BUT BE YE ποιηταιG4163 DOERS λογουG3056 OF “THE” WORD, καιG2532 AND μηG3361 NOT μονονG3440 ONLY ακροαταιG202 HEARERS, παραλογιζομενοιG3884 [G5740] εαυτουςG1438 . . be: James 4:17, Matthew 7:21-25, Matthew 12:50, Matthew 28:20, Luke 6:46-48, Luke 11:28, Luke 12:47, Luke 12:48, John 13:17, Romans 2:13, Philippians 4:8, Colossians 3:17, 1 John 2:3, 1 John 3:7, 3 John 1:11, Revelation 22:7 deceiving: James 1:26, Isaiah 44:20, Obadiah 1:3, 1 Corinthians 3:18, 1 Corinthians 6:9, 1 Corinthians 15:33, Galatians 6:3, Galatians 6:7, 2 Timothy 3:13, Titus 3:3, 2 Peter 2:13, 1 John 1:8, Revelation 12:9 Exodus 35:1 - do them Leviticus 20:8 - And ye Joshua 1:8 - observe 2 Kings 22:13 - because our fathers Psalms 15:5 - He that doeth Psalms 119:48 - unto thy Proverbs 8:34 - watching Proverbs 14:12 - General Proverbs 15:32 - heareth Proverbs 21:2 - right Proverbs 27:19 - in Isaiah 58:2 - they ask Jeremiah 11:6 - Hear Jeremiah 37:9 - Deceive Jeremiah 38:20 - Obey Jeremiah 42:20 - dissembled in your hearts Ezekiel 18:5 - if Ezekiel 18:9 - walked Ezekiel 33:4 - whosoever heareth Ezekiel 33:31 - and they Zephaniah 2:3 - all Matthew 13:23 - good Luke 6:47 - doeth Luke 6:49 - that heareth Luke 8:15 - keep Luke 8:21 - which John 5:38 - ye have Romans 2:23 - that makest Romans 7:11 - deceived Romans 15:18 - by word Philippians 4:9 - do 2 Thessalonians 2:17 - in James 2:14 - though James 4:11 - a doer James 1:22 Even a good seed that is implanted in the soil will produce no fruit unless it becomes active. So the engrafted word will be fruitless unless the receiver of it becomes active and does what it directs. It is a matter of self-deception to imagine that hearing the wnrd is all that is required to be acceptable to the Lord. Even men will not be deceived (much less the Lord) by such a character, for it will be ap­parent to all that such a person is not producing anything useful to others. James 1:22 ——————————————————————————– Hearers (ἀκροαταὶ) Used by James only. ——————————————————————————– Deceiving (παραλογιζόμενοι) From παρά, beside, contrary to, and λογίζομαι, to reckon, and hence to conclude by reasoning. The deception referred to is, therefore, that into which one betrays himself by false reasoning— reasoning beside the truth. James 1:22 ——————————————————————————– But be ye (ginesthe de). Rather, “But keep on becoming” (present middle imperative of ginomai). ——————————————————————————– Doers of the word (poiηtai logou). Old word for agent (-tηs) from poieτ to do as in James 4:11; Romans 2:13, but in Acts 17:28 our “poet” (long regarded as a “doer” or “maker”). ——————————————————————————– Hearers (akroatai). Old word for agent again from akroamai (to be a hearer), in N.T. only here and Romans 2:13. ——————————————————————————– Deluding yourselves (paralogizomenoi heautous).

Present middle (direct) participle of paralogizomai, to reckon aside (para) and so wrong, to cheat, to deceive. Redundant reflexive heautous with the middle.

In N.T. only here and Colossians 2:4. Such a man does not delude anyone but himself. 22. be ye doers—This is a characteristic word in James (Cf. James 1:22-23; James 1:25; James 4:11). In James 4:11 it means one who “keeps” or “observes” the law as opposed to one who “judges” the law. Elsewhere in the N.T. the word for “doer” occurs in the Classical sense of a “poet” (Acts 17:28) and in Romans 2:13 (as here) with the meaning op­posed to “mere hearers.” James does not mean that his readers are non-Christians who have heretofore been content merely to hear the gospel. Rather he is writing to Christians and stressing their conduct and practice as such.

Some of them are content merely to have become Christians and have not gone on to perfection. The verb which usually means “become” may have the meaning in the present imperative of “go on being or becoming” or “show your­self more and more.” For example, Matthew 10:16 ; cf. also 24:44; 1 Corinthians 14:20; 1 Corinthians 15:28; Ephesians 5:1 (so Mayor). ——————————————————————————– The admonition is followed up by James with illustration and explicit examples of what he means.

See the references to self-con­trol, good works, and morality at the end of the chapter. Jesus al­so abhorred the hypocrisy of those who “say and do not” (Matthew 23:3; cf. Matthew 7:21; cf. Matthew 7:24-27; Luke 8:21; John 8:31; John 13:17). ——————————————————————————– hearers only,—James is not thinking of the reading of the law of Moses in the synagogues, though the complaint was registered that many did only hear the law. He is thinking of Christians who fall short in ways to be mentioned in the book. He thinks of those who hear, read, or study “the perfect law of liberty” (verse 25) but do nothing about it.

Lenski is right. The ethics James empha­sizes are those of the gospel, not the law of Moses, though the two are related. ——————————————————————————– deceiving your own selves.—The ones who hear only and do not practice righteousness deceive themselves by making a false esti­mate of their standing before God.

They may “enjoy” hearing the word preached, or they may read and think that they are serving the Lord; but in the void of their neglect of that word, their reli­gion is vain.

James 1:23

23

James 1:23 James 1:23 οτιG3754 BECAUSE ειG1487 IF τιςG5100 ANY MAN ακροατηςG202 A HEARER λογουG3056 OF “THE” WORD εστινG2076 [G5748] IS καιG2532 AND ουG3756 NOT ποιητηςG4163 A DOER, ουτοςG3778 THIS ONE εοικενG1503 [G5758] IS LIKE ανδριG435 TO A MAN κατανοουντιG2657 [G5723] τοG3588 προσωπονG4383 τηςG3588 FACE γενεσεωςG1078 NATURAL αυτουG846 HIS ενG1722 IN εσοπτρωG2072 A MIRROR : . James 2:14-26, Jeremiah 44:16, Ezekiel 33:31, Ezekiel 33:32, Matthew 7:26, Matthew 7:27, Luke 6:47 - Luke 7:16 Psalms 119:16 - not forget Matthew 20:16 - for Luke 8:5 - fell Luke 8:12 - by John 3:20 - every Acts 26:28 - Almost 1 Corinthians 13:12 - we see 2 Corinthians 3:18 - as in James 1:25 - a forgetful James 4:11 - a doer James 1:23 While a man is standing before a mirror he is seeing himself in reflection but no action is being shown. Likewise as long as a person is only hearing (or reading) the Bible he is seeing his duties portrayed but seeing nothing being done. James 1:23 ——————————————————————————– Beholding (κατανοοῦντι) With the notion of attentively considering (κατά, down into, or through; compare εἰς, into, James 1:25). Compare Luke 12:24; Luke 12:27; Hebrews 3:1. So that the contrast is not between a hasty look and a careful contemplation (James 1:25, looketh). It is not mere careless hearing of the word which James rebukes, but the neglect to carry into practice what is heard. One may be an attentive and critical hearer of the word, yet not a doer. ——————————————————————————– His natural face (τὸπρόσωποντῆςγενέσεως) Lit., the countenance of his birth; the face he was born with. ——————————————————————————– In a glass (ἐνἐσόπτρῳ) Better, Rev., a mirror; a metallic mirror. The word occurs only here and 1 Corinthians 13:12.

James 1:23 ——————————————————————————– And not a doer (kai ou poiηtηs). Condition of first class, assumed as true, and ou (rather than mη) contrasts poiηtηs with akroatηs. ——————————————————————————– Unto a man beholding (andri katanoounti).

Associative instrumental case after eoiken as in James 1:6. Note andri as in James 1:8 in contrast with gunaiki (woman), not anthrτpτi (general term for man). Present active participle of katanoeτ to put the mind down on (kata, nous), to consider attentively, to take note of, as in James 1:24 (katenoηsen). ——————————————————————————– His natural face (to prosτpon tηs geneseτs autou). “The face of his birth” (origin, lineage, nativity). For this use of genesis see James 3:6; Matthew 1:1; Matthew 1:18; Luke 1:13. ——————————————————————————– In a mirror (en esoptrτi). Old word (from eis, optτ) in N.T. only here and 1 Corinthians 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin).

See katoptrizomai in 2 Corinthians 3:18. 23. If any one … he is like—James’ illustration presents in par­able form the uselessness of being a mere listener to the word of God.

The word is a kind of mirror in which we see our true selves and how far short we are from being and doing as we should. If looking into such a mirror does not lead to efforts to correct and improve ourselves, then we are like the man who looks into a com­mon mirror and does not profit from it. ——————————————————————————– unto a man beholding his natural face— The verb often means to “look with contemplation or reflection” (“consider the lilies,” Luke 12:27; compare also Luke 12:37; Acts 7:3 lf; Acts 11:6). The idea is not so much that he takes only a fleeting glance (as some commenta­tors think) but that he looks and goes away and does not remem­ber. The contrast is in the verb “continuing” in verse 25. ——————————————————————————– “His natural face” is literally “the face of his birth” , that is, the face or appearance which is his as a result of his physical birth. The corresponding image which we see in the mirror of God’ s word is our spiritual image or condition. ——————————————————————————– in a mirror:—The ancients did not have mirrors made of glass and quicksilver, but theirs were of polished metal, such as alloys of tin or copper or of silver or gold. Soldiers will remember the GI polished metal mirrors. These are adequate for one to see him­self.

James 1:24

24

James 1:24 James 1:24 κατενοησενG2657 [G5656] γαρG1063 FOR HE εαυτονG1438 HIMSELF καιG2532 AND απεληλυθενG565 [G5754] HAS GONE AWAY, καιG2532 AND ευθεωςG2112 επελαθετοG1950 [G5633] FORGOT οποιοςG3697 WHAT LIKE ηνG2258 [G5713] HE WAS. . what: Judges 8:18, Matthew 8:27, Luke 1:66, Luke 7:39, 1 Thessalonians 1:5, 2 Peter 3:11 Psalms 119:16 - not forget Luke 6:41 - but Luke 8:5 - fell Luke 8:12 - by Acts 26:28 - Almost James 1:25 - a forgetful James 1:24 The moment he leaves the mirror the image disappears from his mind, and he will need to return to it again to “see himself as others see him.” If he could remain constantly before the glass he would never for­get the vision of his appearance. How­ever. in a literal sense a man could not remain always in front of the mirror and also attend to his other business, but that is not the part of the subject James is illustrating. James 1:24 ——————————————————————————– He beholdeth (κατενόησεν) The aorist tense, throwing the sentence into a lively, narrative form: he beheld himself and forgot. Compare James 1:11. James 1:24 ——————————————————————————– He beholdeth himself (katenoηsen heauton). Usually explained as gnomic aorist like those in James 1:11, but the ordinary force of the tenses is best here. “He glanced at himself (katenoηsen aorist) and off he has gone (apelηluthen perfect active) and straightway forgot (epelatheto, second aorist middle indicative of epilanthanomai) what sort of a man he was” (hopoios ηn, back in the picture, imperfect tense). The tenses thus present a vivid and lifelike picture of the careless listener to preaching (Christ’s wayside hearer). 24. for he beholdeth himself,—The illustration implies that the mirror revealed something that needed correcting. One goes to a mirror to see how he looks— if his hair needs combing or cutting, if his face needs washing, etc.

When one sees himself, he sees his good and bad points. ——————————————————————————– and goeth away, and straightway forgetteth—James used the perfect tense of the present result of a past action: There the man is; he has gone away (and is no longer looking in the mirror); and he immediately forgot what he saw. This means that he was a mere “looker” and not a “doer,” since he does nothing about what he saw wrong.

His looking has been no blessing or profit because it was not followed up by action to correct his appearance. ——————————————————————————– what manner of man he was.—That is, whether he was pleasing to himself or needed improving; James does not draw the full comparison. But he is thinking of the ethical condition of man in comparison to the demands laid out in the word of God. From our point of view one might think of the image of Jesus, which we are to imitate and into which we are to grow. This gives concreteness to the kind of character God wants us to be. Consider the Sermon on the Mount, and look especially at the moral and ethical parts of the epistles in the New Testament. Here we get the picture of our­selves as God wants us to be.

When we look, we see ourselves in relation to the will of God; and, as implied, we will see our de­fects or shortcomings, as well as our duty. Whether it does us good depends on whether we are like the man in James’ parable.

James 1:25

25

James 1:25 James 1:25 οG3588 δεG1161 BUT HE THAT παρακυψαςG3879 [G5660] LOOKED ειςG1519 INTO νομονG3551 “THE” LAW τελειονG5046 PERFECT, τονG3588 τηςG3588 THAT ελευθεριαςG1657 OF FREEDOM, καιG2532 AND παραμειναςG3887 [G5660] IN “IT”, ουτοςG3778 THIS ONE ουκG3756 NOT ακροατηςG202 A HEARER επιλησμονηςG1953 γενομενοςG1096 [G5637] HAVING BEEN αλλαG235 BUT ποιητηςG4163 A DOER εργουG2041 OF “THE” WORK ουτοςG3778 THIS ONE μακαριοςG3107 BLESSED ενG1722 IN τηG3588 ποιησειG4162 αυτουG846 HIS DOING εσταιG2071 [G5704] SHALL BE. . looketh: Proverbs 14:15, Isaiah 8:20, 2 Corinthians 13:5, Hebrews 12:15 the perfect: James 2:12, Psalms 19:7-10, Psalms 119:32, Psalms 119:45, Psalms 119:96-105, Romans 7:12, Romans 7:22, Romans 7:23 liberty: John 8:32, John 8:36, Romans 8:15, 2 Corinthians 3:17, 2 Corinthians 3:18, Galatians 5:1, 1 Peter 2:16 and: 1 Samuel 12:14, John 8:31, John 15:9, John 15:10, Acts 2:42, Acts 13:43, Acts 26:22, Romans 2:7, Romans 2:8, Romans 11:22, Colossians 1:23, 1 Timothy 2:15, 1 Timothy 4:16, 1 John 2:24 a forgetful: James 1:23, James 1:24 this: Psalms 19:11, Psalms 106:3, Psalms 119:2, Psalms 119:3, Luke 6:47-49, Luke 11:28, John 13:17, 1 Corinthians 15:58, Revelation 14:13, Revelation 22:14 deed: or, doing Deuteronomy 5:10 - love me Deuteronomy 5:29 - that it might Deuteronomy 10:13 - for thy Deuteronomy 11:27 - General 2 Kings 23:24 - that he might Psalms 119:1 - Blessed Psalms 119:15 - meditate Psalms 119:34 - I shall Psalms 119:98 - they are ever Proverbs 24:14 - there Proverbs 29:18 - but Isaiah 2:3 - he will teach Daniel 6:20 - servest Mark 3:35 - do Luke 11:36 - the whole James 2:8 - the royal James 4:11 - a doerJas_1:25 In mental and spiritual matters it is possible to accomplish things that are impossible with ma­terial activities. Hence it is possible to be constantly in the view of the spiritual mirror and at the same time be actively engaged in the Lord’ s work as the writer now insists. It is called the perfect law of liberty because it makes us free from our sins and gives us the spiritual liberty that cannot be had from any other source. (See Romans 8:2) It is necessary to look into the Bible in order to learn what kind of work the Lord desires, then what is done will be correct as to activity and such will bring the blessing of God. James 1:25 ——————————————————————————– Whoso looketh (ὁπαρακύψας) Rev., more strictly, he that looketh. See on 1 Peter 1:12. The verb is used of one who stoops sideways (παρά) to look attentively. The mirror is conceived as placed on a table or on the ground. Bengel quotes Wisdom of Sir 14:23 : “He that prieth in at her (Wisdom’s) windows shall also hearken at her doors.” Coleridge remarks: “A more happy or forcible word could not have been chosen to express the nature and ultimate object of reflection, and to enforce the necessity of it, in order to discover the living fountain and spring-head of the evidence of the Christian faith in the believer himself, and at the same time to point out the seat and region where alone it is to be found” (“Aphorisms”). ——————————————————————————– Into (εἰς) Denoting the penetration of the look into the very essence of the law. ——————————————————————————– The perfect law of liberty (νόμοντέλειοντὸντῆςἐλευθερίας) Lit., the perfect law, the law of liberty. So Rev.

The law of liberty is added as defining the perfect law. ——————————————————————————– Continueth therein Better, Rev., so continueth; i.e., continues looking. ——————————————————————————– Forgetful hearer (ἀκροατὴςἐπιλησμονῆς) The latter word only here in New Testament. Lit., a hearer of forgetfulness; whom forgetfulness characterizes.

Rev., very happily, a hearer that forgetteth; a rendering which gives the proper sense of forgetfulness as a characteristic better than A. V., a forgetful hearer. ——————————————————————————– Doer of the work Lit., of work, as the noun has no article. Rev., a doer that worketh. ——————————————————————————– In his deed (ἐντῇποιήσειαὐτοῦ) More correctly, as Rev., in his doing. Only here in New Testament. The preposition ἐν (in) marks the inner connection between doing and blessedness. “The life of obedience is the element wherein the blessedness is found and consists” (Alford). James 1:25 ——————————————————————————– He that looketh into (ho parakupsas).

First aorist active articular participle of parakuptτ, old verb, to stoop and look into (John 20:5; John 20:11), to gaze carefully by the side of, to peer into or to peep into (1 Peter 1:12). Here the notion of beside (para) or of stooping (kuptτ) is not strong.

Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with James 1:24 seems to preclude that here. ——————————————————————————– The perfect law (nomon teleion). For teleion see James 1:17. See Romans 7:12 for Paul’s idea of the law of God. James here refers to the word of truth (James 1:18), the gospel of grace (Galatians 6:2; Romans 12:2). ——————————————————————————– The law of liberty (ton tηs eleutherias). “That of liberty,” explaining why it is “perfect” (James 2:12 also), rests on the work of Christ, whose truth sets us free (John 8:32; 2 Corinthians 3:16; Romans 8:2). ——————————————————————————– And so continueth (kai parameinas). First aorist active articular participle again of paramenτ, parallel with parakupsas. Paramenτ is to stay beside, and see Philippians 1:25 for contrast with the simplex menτ. ——————————————————————————– Being (genomenos).

Rather, “having become” (second aorist middle participle of ginomai to become). ——————————————————————————– Not a hearer that forgetteth (ouk akroatηs epilηsmonηs). “Not a hearer of forgetfulness” (descriptive genitive, marked by forgetfulness). Epilηsmonη is a late and rare word (from epilηsmτn, forgetful, from epilanthomai, to forget, as in James 1:24), here only in N.T. ——————————————————————————– But a doer that worketh (alla poiηtηs ergou). “But a doer of work,” a doer marked by work (descriptive genitive ergou), not by mere listening or mere talk. ——————————————————————————– In his doing (en tηi poiηsei autou).

Another beatitude with makarios as in James 1:12, like the Beatitudes in Matthew 5:3-12. Poiηsis is an old word (from poieτ for the act of doing), only here in N.T. 25. But he that looketh—Some people may profit from looking into the mirror, and some may profit from looking into the mirror of God’ s word. But only certain ones will— those described in this verse. The verb “looketh” means to “bend over to look” and its usage indicates the meaning of “examine thoroughly or minutely.” So angels who wonder about man’ s salvation “desire to look into these things” (1 Peter 1:12; see also John 20:5; John 20:11). The look at God’ s word must be more than a glance, if we see ourselves as God would see us. ——————————————————————————– into the perfect law,—This must be interpreted in the context as the same as the “word of truth” (James 1:18), the “implanted word” (James 1:21), and simply “the word” in James 1:22, and possibly “the faith” (objective) of James 2:1.

James calls this “a law,” and by all of this he must mean the body of truth or the word (message) which constitutes the foundation of the religion of Jesus Christ. This word was contained in the preaching of the apostles of Jesus and then was committed to written form to constitute what we know as the Christian Scriptures or the New Testament.

In what sense this is to be considered a “law” is to be studied below. That he uses it to summarize or call attention to the teaching of the gospel is quite evident. ——————————————————————————– Why does James speak of this law or word as “perfect” ? The gospel is the “perfect” law because it is the later and more perfect revelation than the Law of Moses— a higher and more enlighten­ing revelation of God’ s will than the former law. In fact, the Chris­tian point of view is that it is the final and complete revelation of God’ s will (Cf. Jude 1:3). The Christian expects no “latter-day re­velation.” So Mayor says, “The law of liberty is called perfect as the heavenly Tabernacle in Hebrews 9:11, because it carries out, com­pletes, realizes the object and meaning of the Mosaic law which it replaces (Matthew 5:17).” Whatever may be the meaning of the term “law” in 4:11 (see on that verse), James nowhere contains a contrast of the word of truth with the Law of Moses in terms of Peter (Acts 15:10) and Paul (in Galatians, e.g., Galatians 5:4; Galatians 4:9; Romans 7:2; Ephesians 2:14; Colossians 2:14).

But there is nothing in James contradictory to this point of view, and James’ view points in their direction, especially in our present passage and in 2:12. The New Testament writers see the gospel as the fulfillment and logical out­come of the Old Testament (Acts 24:14 ff; Romans 13:8-10), espe­cially in respect to the law’ s purpose and moral demands.

The gos­pel achieves what the law tried but could not do (Romans 8:3; Galatians 3:11; Hebrews 7:19). But the gospel also is qualitatively better than the law. It reveals things previously not even imagined (2 Corinthians 2:9-12; 1 Peter 1:10 ff). As the church is the better and more perfect tabernacle (Hebrews 9:11), so the word of truth, as the law which is brought in through the changing of the Law of Moses (Hebrews 7:12), is “the perfect law.” ——————————————————————————– the law of liberty,—If James calls the word of truth a “law,” in what sense is this true? Paul once said that Christians are not un­der law but under grace (Romans 6:14; see also John 1:17). Paul does not mean that we are not under the law ( of Moses), but he means that the gospel is not a system of law, but of grace.

If this is so, how then does James here (and indeed Paul himself in other places) refer to the gospel as a law (Galatians 6:2, “law of Christ” ; Romans 3:27, “law of faith” ; Romans 8:2, “law of the Spirit” ) ? The answer is to be found in the meaning of the qualifying phrases used with the term, just as here in James it is to be found in the meaning of the term “law of liberty.” ——————————————————————————– The expression “law of faith” in Paul seems to mean a law which demands faith rather than works as the basis of merit; the “law of the Spirit” is the “law” which demands that the individual submit himself to the leadings of the Holy Spirit given by Christ and dwelling within him (Romans 8:2).

The “law of Christ” in Galatians 6:2 seems to mean Christ’ s “new commandment” (John 13:34), the “law of love” (which is, of course, the same as James’ “royal law” in James 2:8); this is the “old command which ye had from the be­ginning” which is yet new (1 John 2:7 ff). The term “law of liberty” (which is actually a paradox, for law in its nature is restraint or limitation rather than freedom) means “freedom” or “liberty” in Christ as a principle of life. ——————————————————————————– One understands the gospel of Christ only when he understands this paradox. Failure to understand it leads either to legalism or to antinomianism (unrestrained excess). Paul in Galatians 5:1 de­clares that Christ has set us free; however, we must not consider this as license (Galatians 5:13). Then, as an illustration, Paul says that as set free from the law we are free from the law to “love our neighbor as ourselves.” But if this were considered license, the church would destroy itself through hate (verse 15). So Christians are to put themselves under a law of love to become slaves (this is the literal meaning of “serve” in the passage) to one another (James 5:13).

This is as if a slave freed legally by his master wanted to continue as a slave (of his own choice or liberty) because of the great love which he had for his master. The word of Christ is a law in the sense that it is a revelation of Christ’ s will or desire for us; it is his commandment.

But the keeping of this law or com­mandment is not the merit or basis of our justification as under the law of Moses (if it were, when we broke it, we would be condemned without hope of pardon as under the law, Galatians 3:10; James 2:10). Rather this obedience is the “obedience of faith,” rendered freely out of gratitude or love to God and Christ for their grace (Romans 16:26). Thus as to the “word of truth” as a system of salvation, “we are not under law” ; but, when the word is considered a test of faith and love to Him, “we are under law to Christ (1 Corinthians 9:21). This paradoxical way of speaking is the very essence of Christianity. If one sees the “duties” of the teaching of Christ or His apostles as a check list of obligations which he obeys and thus earns his salvation as a matter of “obedience,” he is a legalist without real understanding of the gospel of Christ. But if one thinks that, being freed from law, he can follow his own inclinations in the teaching and practice of the truth, he is considered a reprobate and a heretic (Titus 1:15-16; Titus 3:10, etc.). ——————————————————————————– James himself shows that the “law of liberty” does not mean that the Christian is free from regulation.

If he shows partiality and is without pity for the poor, he sins (James 2:9) and will be judged without mercy (James 2:13). If he errs as a teacher, he will receive heav­ier judgment (James 3:1).

If he is worldly, he becomes God’ s enemy (James 4:4) and a sinner (James 4:8). If he swears, he falls under judgment (James 5:13). Or if he errs from the truth, he may die (the second death) (James 5:20). ——————————————————————————– Paul once used these words: “I have been crucified with Christ; and it is no longer I that live, but Christ that liveth in me” (Galatians 2:20). This has the following sense. My guilt was involved in crucifying Christ. He died that I might not have to die; hence, I live because of His death. So I should consider that it is not really who live,, but rather I should let “Christ who loved me and gave himself for me” live in me. I live as though it were He living instead of me.

Thus His every wish for me becomes the “law” to me. The obedience of the Christian to the will of Christ is out of a free disposition, a choice to lay all upon the altar; it is not a compulsion to law. If we are lost as Christians, it will be because we lack the kind of faith to be justified in this manner, as James will show in James 2:14-26. ——————————————————————————– What a wonderful system Jesus gave to us by his death! “The love of God hath been shed abroad in our hearts through the Holy Spirit which was given to us. For while we were yet weak, in due season Christ died for the ungodly” (Romans 5:5 f). If we would serve God from such motivation, what a difference there would be in our worship and service. Who could consider any “duty” placed upon him by such a Savior a burden?

Who would have the effron­tery to inject his will or “think-so” into his service against the will of such a Lord? ——————————————————————————– The hearer who responds by doing, after looking into the ’ ’law of liberty,” will be blessed. ——————————————————————————– and so continueth,—The Greek has double participles used as substantives (’’ the one looking” and “the one continuing to [look]).” The King James “continueth therein,” that is, in the law, is somewhat misleading. The one who looks into and continues to look into the word (while at the same time he does not forget to do) is the one who is blessed.

The perfecting of character (and thus our salvation) depends upon both continual contemplation of the word and translating it into fruit in our lives. ——————————————————————————– The verb used by James for ’’ continueth” is used by Paul in Philippians 1:25 of his continuing to live in the midst of the churches. But it is John who gave the word its distinctive meaning in the New Testament, as he used it to emphasize the continuing to live by the word (John 8:31; 2 John 1:9). And see 1 Timothy 2:15; 2 Timothy 3:14. James’ point is not far different, for he im­plies that action must follow the continuing to look. ——————————————————————————– being not a hearer that forgetteth, but a doer that worketh,— The two phrases are grammatically alike; both have nouns depend­ing upon a possessive (genitive) which is descriptive or adjectival: ’’ a hearer of forgetfulness” and a “doer of work.” They mean “not a forgetful hearer” but an “active worker.” Consider the parallels as “servant of unrighteousness” for “unrighteous servant” (Luke 16:8) and “judges of evil thoughts” for “evil-thinking judges” in James 2:4. ——————————————————————————– shall be blessed in his doing.—The blessing is the approbation and reward of God for a “well-done.” Compare the words of Jesus in John 13:17, “If ye know these things, blessed will you be if you do them.” In Jesus’ parable of the wise and unwise builders (Mat­thew 7:24ff) the blessing is that of having the house to stand. The blessing is in the doing; it is realized in the continuous application to duty in a free spirit.

James 1:26-27

27 “THE EPISTLE OF JAMES”

Pure And Undefiled Religion (James 1:26-27)

1. What kind of religion do we have? Is it like a…

• SPARE TIRE (used only in the case of an emergency)?

• (easily upset and must be pushed)?

• BUS (ridden only when it goes your way)?

2. Whatever kind of religion we have, it is of no value unless it is pleasing to God in heaven

3. In James 1:27, we find a definition of what constitutes “pure and undefiled religion before God”

4. To be sure that our own religion is acceptable before God, let’s notice some attributes of “Pure And Undefiled Religion” as indicated in this verse and its immediate context

[First, “Pure And Undefiled Religion” must be…]

I. A "” A. IT DOING ON OUR PART…1. This is clearly implied in the phrase “to visit"2. The context prior to this verse also makes it clear that we must be “doers” and “not hearers only” - James 1:22-253. This echoes the teachings of Jesus Himself - Matthew 7:21; Luke 6:46 B. IF WE ARE NOT “DOERS”, WE ARE (James 1:22)1. And usually, it is ONLY ourselves we are deceiving! 2. We are certainly not deceiving God, nor Satan 3. And it unlikely that we fool others, especially our children

[Having “a practicing religion” must be important, for later in his epistle James emphasizes again the necessity of our faith working (James 2:14-17; James 2:26).

In fact, we can conclude that a religion which is not a practicing religion is a DEAD religion!

Next, “Pure And Undefiled Religion” must also be…]

II. A "” A. GOD DID NOT INTEND FOR OUR TO CONSIST SOLELY OF “GOING TO CHURCH”…1. Extending OUR HEART TO GOD IN WORSHIP is certainly important 2. But so is extending OUR HAND TO MAN IN SERVICE! - James 1:27 B. THE N.T., MUCH IS PLACED UPON DOING GOOD…1. From the writings of Paul - Galatians 6:10; Titus 2:14; Titus 3:8; Titus 3:142. From the author of Hebrews - Hebrews 13:163. From the apostle John - 1 John 3:17-18 [Until we apply the Word of God by showing kindness and compassion for the poor and helpless, all the preaching, teaching, and studying we may do cannot make our religion “pure and undefiled”!

A further attribute of “Pure And Undefiled Religion” is that it is…]

III. A "” A. IMPLIED BY THE USE OF " " IN THE TEXT…1. “anyone” - James 1:232. “he”, “his” - James 1:233. “himself”, “he” - James 1:244. “he”, “this one” - James 1:255. “anyone”, “he”, “his”, “this one’s” - James 1:266. “oneself” - James 1:27 B. NOW, THERE IS A PLACE FOR "” GIVING…1. That is, where we give in conjunction with others to meet a need 2. For example, in helping needy Christians - 1 Corinthians 16:1-2 C. BUT IT WAS NEVER TO REPLACE OUR AND !1. Some might think… a. That their giving on Sunday fulfills their responsibility to the poor, the widows, and the orphans b. That it fulfills their obligation to preach the gospel 2. But God intended for “corporate” giving to only meet certain needs 3. He still expects us to fulfill our “personal” service to the poor, widows, and orphans as we have the ability and opportunity 4. Just as we find in the Old Testament… a. Though the third year tithe was for the widows and orphans b. They were to always help them whenever they had the opportunity!

[To practice “Pure And Undefiled Religion”:

• We must make it personal; we can’t pay someone else to do our work for us!

• We cannot excuse ourselves by saying “I gave at the church”!

One last point I wish to make concerning “Pure And Undefiled Religion”; it must be…]

IV. A “PURE” A. THIS SOUNDS , BUT IN OUR DAY IT MUST BE !1. Our society has become increasingly immoral and materialistic 2. Such is wreaking havoc upon many in the Lord’s church 3. What we hear and see may only be the “tip of the iceberg”!

B. OUR IS FOR NOTHING, UNLESS IT IS…1. PURE - without blemish 2. - untainted 3. Capable of keeping us from (by) the world

C. BUT IF WE ARE SINNERS (as affirmed in 1 John 1:8), HOW CAN WE EVER BE PURE, , AND ?1. It is possible, only BY THE BLOOD OF CHRIST! a. Which can cleanse us and make us pure if we walk in the light with God - 1 John 1:7b. This involves keeping the commandments of God - 1 John 2:31) For example, experiencing the INITIAL of the blood when we obey the commands to repent and be baptized for the remission of sins - Acts 2:382) And, experiencing the of the Blood when we confess our sins to God - 1 John 1:92. It is possible only BY THE HELP OF GOD! a. Who not only provides the blood of Christ to cleanse us from sin… b. But also a way of escape in times of temptation - 1 Corinthians 10:133. Yes, with Christ’s blood and God’s help, it is possible to be pure, undefiled, and unspotted by the world! 4. And this is what makes the religion of Jesus Christ UNIQUE! a. Other religions may be “practicing, practical and personal” b. But only the true religion of Jesus Christ can present one “pure” in the sight of God! - cf. John 14:6

1. What kind of religion do YOU have? a. Is it a religion?

1. Does it go beyond the walls of a building?
2. Does it go beyond the printed pages of the Bible?
3. Does it go beyond a superficial hearing of the Word? b. Is it a religion?
4. Does it consist of more than JUST “going to church, reading, and praying”?
5. Does it reach out and manifest itself in compassion to those in need? c. Is it a religion?
6. Going beyond what we may do in conjunction with others?
7. Including our personal involvement apart from what others may do? d. And is it a PURE religion?
8. Involving our initial cleansing from sin by the blood of Christ as we in faith repented and were baptized?
9. Involving our continual cleansing by the blood of Christ as we confess our sins and repent of them?
10. Does it include a putting away of sin with the help of God so that we might be “unspotted by the world”?

2. If not, then whatever religion we have is USELESS and we are simply !

Let’s always encourage one another to be sure and have a “Pure And Undefiled Religion” before God!

James 1:27

27

James 1:27 James 1:27 θρησκειαG2356 καθαραG2513 PURE καιG2532 AND αμιαντοςG283 παραG3844 τωG3588 BEFORE θεωG2316 GOD καιG2532 AND “THE” πατριG3962 FATHER αυτηG3778 THIS εστινG2076 [G5748] IS : επισκεπτεσθαιG1980 [G5738] TO VISIT ορφανουςG3737 ORPHANS καιG2532 AND χηραςG5503 WIDOWS ενG1722 IN τηG3588 θλιψειG2347 αυτωνG846 THEIR , ασπιλονG784 εαυτονG1438 ONESELF τηρεινG5083 [G5721] TO KEEP αποG575 FROM τουG3588 THE κοσμουG2889 WORLD. . Pure: James 3:17, Psalms 119:1, Matthew 5:8, Luke 1:6, 1 Timothy 1:5, 1 Timothy 5:4 To visit: Job 29:12, Job 29:13, Job 31:15-20, Psalms 68:5, Isaiah 1:16, Isaiah 1:17, Isaiah 58:6, Isaiah 58:7, Matthew 25:34-46, Galatians 5:6, Galatians 6:9, Galatians 6:10, 1 John 3:17-19 to keep: James 4:4, John 17:14, John 17:15, Romans 12:2, Galatians 1:4, Galatians 6:14, Colossians 3:1-3, 1 John 2:15-17, 1 John 5:4, 1 John 5:5, 1 John 5:18 Exodus 22:22 - General Deuteronomy 14:29 - the stranger Deuteronomy 24:13 - shall be Joshua 6:18 - in any wise Nehemiah 13:3 - that they Job 6:27 - the fatherless Job 29:16 - a father Job 31:17 - the fatherless Psalms 82:3 - do Psalms 146:9 - preserveth Proverbs 15:25 - but Proverbs 23:10 - fatherless Isaiah 32:6 - empty Jeremiah 7:6 - oppress Jeremiah 22:3 - do no violence Jeremiah 23:2 - and have Jeremiah 49:11 - thy fatherless Hosea 12:6 - keep Matthew 5:42 - General Matthew 25:35 - I was an Matthew 25:36 - was sick Luke 3:11 - He that hath two Luke 7:12 - a widow Luke 11:41 - rather Acts 4:34 - for Acts 6:1 - their Acts 9:36 - full Acts 15:29 - if ye Philippians 4:8 - are pure 1 Timothy 5:3 - widows James 1:27 Pure means unmixed and undefiled denotes something that is unsoiled. There is not much difference between the two words, but the former has the idea of something not attached to another ingredient to be­gin with, while the latter denotes that it remains so afterward. Visit. One definition of the word is “ To look upon in order to help or benefit”— Thayer. It has to do with one’ s ac­tions toward others. Unspotted from the world means to be free from the vices commonly practiced by mankind. James 1:27 ——————————————————————————– Undefiled (ἀμίαντος) See on 1 Peter 1:4. The two adjectives, pure and undefiled, present the positive and negative sides of purity. ——————————————————————————– To visit (ἐπισκέπτεσθαι) See on Matthew 25:36. James strikes a downright blow here at ministry by proxy, or by mere gifts of money. Pure and undefiled religion demands personal contact with the world’s sorrow: to visit the afflicted, and to visit them in their affliction. “The rich man, prodigal of money, which is to him of little value, but altogether incapable of devoting any personal attention to the object of his alms, often injures society by his donations; but this is rarely the case with that far nobler charity which makes men familiar with the haunts of wretchedness, and follows the object of its care through all the phases of his life” (Lecky, “History of European Morals,” ii., 98). ——————————————————————————– To keep (τηρεῖν) See on 1 Peter 1:4. ——————————————————————————– Unspotted (ἄσπιλον) See on 1 Peter 1:19. James 1:27 ——————————————————————————– Pure religion and undefiled (thrηskeia kathara kai amiantos). Numerous examples in papyri and inscriptions of thrηskeia for ritual and reverential worship in the Roman Empire (Moulton and Milligan’s Vocabulary; Deissmann, St.

Paul, p. 251). As Hort shows, this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts. ——————————————————————————– Before our God and Father (para tτi theτi kai patri).

By the side of (para) and so from God’s standpoint (Mark 10:27). Amiantos (compound verbal adjective, alpha privative, miainτ to defile), puts in negative form (cf. James 1:4; James 1:6) the idea in kathara (pure, clean). This (hautη). Feminine demonstrative pronoun in the predicate agreeing with thrηskeia. ——————————————————————————– To visit (episkeptesthai). Epexegetic (explaining hautη) present middle infinitive of episkeptomai, common verb to go to see, to inspect, present tense for habit of going to see.

See Matthew 25:36; Matthew 25:43 for visiting the sick. ——————————————————————————– The fatherless and widows (orphanous kai chηras). “The natural objects of charity in the community” (Ropes). Orphanos is old word for bereft of father or mother or both.

In N.T. only here and John 14:18. Note order (orphans before widows). ——————————————————————————– Unspotted (aspilon). Old adjective (alpha privative and spilos, spot), spotless. This the more important of the two illustrations and the hardest to execute. ——————————————————————————– To keep (tηrein). Present active infinitive, “to keep on keeping oneself un-specked from the world” (a world, kosmos, full of dirt and slime that bespatters the best of men). 27. Pure religion and undefiled—“Pure religion” is the antithesis of the vain or empty religion just mentioned.

We might expect “useful” as the antithesis, but James varies the parallel. “Pure” means “what is free from stain or sin” (as in “pure in heart,” Matthew 5:8, and “clean conscience,” 1 Timothy 3:9). If one holds the faith in partiality, he sins (James 2:9).

So if one is indifferent to the suffering and is immoral in life, he sins. Only “pure” religion is useful. There seems to be no difference in “pure” and “undefiled.” Acceptable worship is that which combines religious service and a holy life with active participation in good deeds (see on James 3:17). ——————————————————————————- before our God and father—The standard of judgment of what is acceptable is God’ s, not ours. His is the only absolute standard of acceptability; we must do what is “good and acceptable in the sight of God” (1 Timothy 2:3). See Romans 2:13; Job 9:2; I Corin­thians 3:19; Galatians 3:11; 2 Thessalonians 1:6; 1 Peter 2:4; 2 Peter 3:8. To set our own standard is “will worship” (Colossians 2:18).

The Greek has no pronoun “our” ; however, the translation of the definite article in such a place as this as possessive is correct. ——————————————————————————- The father” seems to be added (so Huther) to emphasize that the God we worship is the Father. This emphasizes the aspect of his nature as love.

If we worship God, who is father and who loves His creatures, while we ourselves are heartless and merciless, we should be able ourselves to see that there is something incongruous in our worship, ——————————————————————————- James defines the contents of pure religion in the following in­finitives, in both a positive and negative way. Of course this is not an exhaustive definition. James is merely illustrating. Later in the epistle James mentions other things which are a part of or a de­fect in our service to God. ——————————————————————————- to visit the fatherless and widows in their affliction,—“To visit” literally means “to look in on” or “go to see.” But religiously the word had a long history in the sense of “supplying the needs of” or “caring for” (as in Jeremiah 23:2; Zechariah 11:16; Matthew 25:36; Matthew 25:43). The meaning is especially fixed here by the term “af­fliction” or “distress,” that is, their being destitute and hence lacking in the necessities of life. In the Old Testament the word is used of God’ s visiting His people by delivering them and supply­ing their needs and wishes (Genesis 21:1; Exodus 3:16; Exodus 4:31).

Though the verb is cognate with the verb “to oversee” in the New Testament, this is not the meaning here (as has just been demonstrated by an examination of the context), and the verb does not mean here “to take them under the oversight of the church,” that is, for the church itself to provide institutional care for the widows and orphans. But this does not preclude that elders are to take the lead in visiting and seeing that the wants of the needy are supplied.

So Polycarp, an early Christian, wrote that elders “are to be tender-hearted, merciful to all, converting the erring, visiting all who are sick; not neglecting the widow or orphan or needy, and pro­viding always what is good in the sight of God.” (Philippians Chapter 6) ——————————————————————————- “The fatherless” is literally “orphans,” that is, those “deprived (of their parents).” This may occur either through death or abandonment. A “widow” is one who has been deprived of a husband in either of the above ways. The abandonment of a child (exposure) was one of the common dark crimes of the ancient pagan world and resulted in many orphans. There is abundant evidence that neither word ne­cessitates loss by death only. It is heartless to think of a child whose parents are dead as an orphan, but one abandoned as not. The Greek will allow the wider usage, but some modern interpreters will not. ——————————————————————————- The duty mentioned here is highlighted in the ministry of the early church. In Acts 6 daily ministrations to widows is put under the Seven; 1 Timothy 5:3 enjoins the support of widows who do not have relatives to support them.

Old Testament references are numerous: Deuteronomy 26:19; Exodus 22:22; Job 31:16 f. ——————————————————————————- The New Testament puts no limitation upon which widows or orphans are to be helped. Paul’ s rule is “Do good to all men, especially to those of the household of faith” (Galatians 6:10).

One would assume that James’ rule would work in the same way. ——————————————————————————- Among churches of Christ there has been much discussion as to the significance of this passage in the light of our concept of con­gregational government. Some claim the passage is purely individ­ual, not authorizing or permitting any collective or congrega­tional activity at all. Even if that were true, that would not elimi­nate such collective action in passages like Acts 6 and 1 Timothy 5:16 (“ Let not the church be burdened; that it may relieve them that are widows indeed” ). ——————————————————————————- Others claim that there is a pattern laid down in the New Testa­ment as to how such benevolence to widows and orphans that are dependent upon the church is to be shown. It has actually been as­serted that there were “ local church homes” established in the New Testament churches for such care. Proof is given as the case of wid­ows in the Jerusalem church (Acts 6) and those the church was obliged to relieve (1 Timothy 5:16). But surely there is no such in­formation given or implied in these passages.

In either case what is to keep one from supposing that the food or support was sup­plied to the widows who maintained their own homes? That the church had direct responsibility in such cases is clear.

How it was discharged is not spelled out. Such a matter is one of expediency so long as it does not violate the teaching of the New Testament. Whether a local church setTup“ a locaT home to care for its orphans (with help in case others desire fellowship), whether one church provides the service which may be utilized by others, or whether a private home is set up by individuals holding the work in trust and administering it as representatives or messengers of the church­es (as is done in principle in 2 Corinthians 8:19-20; 2 Corinthians 8:23) would seem to be left to our discretion. If a local church may contribute to a private home (as in 1 Timothy 5:16), why can it not contrib­ute to the same kind of home set up by either individuals or a church in lieu of the home which no longer exists? Let no one be fooled by false issues of “institutionalism.” The real issue in the “how” of benevolent work is the making of laws where God has not made such laws. ——————————————————————————- The point is raised as to whether the action of the verbs “to visit” and “to keep unspotted from the world” is not individual, since both verbs have as their subject “one” in “oneself.” It is true that the subject implied for the infinitives is individual. But this proves nothing about the “how.” The fact that the responsibility is individual does not mean it may not be collectively discharged.

In the Jerusalem church the individual Christians kept themselves unspotted from the world and also individually gave to the church . The result of such individual discharge of responsibilities was that through the church (Acts 6) they discharged their responsibilities.

Both actions carried individual responsibilities, but one was dis­charged singly and the other collectively. ——————————————————————————- keep oneself unspotted from the world.—Cf. the use of “unspot­ted” in 1 Timothy 6:14 and see 1 Peter 1:19 and 2 Peter 3:14. The idea is that one should guard himself from the world of evil or corruption so that he is not defiled by it. See in greater detail the comment on James 4:1-10. The “world” here is the realm of Satan, the world of evil men who are in the kingdom of evil (1 John 2:15). “Friendship with the world is enmity with God” (James 4:4). One must not defile himself with the sinful pleasures of the world if his wor­ship is to be acceptable.