Text -- James 1:1-19 (NET)

Salutation

1:1 From James, a slave of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. Greetings!

Joy in Trials

1:2 My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, unstable in all his ways. 1:9 Now the believer of humble means should take pride in his high position. 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 1:17 All generous giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or the slightest hint of change. 1:18 By his sovereign plan he gave us birth through the message of truth, that we would be a kind of firstfruits of all he created.

Living Out the Message

1:19 Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Jam 1:1

James ( Iakōbos ).

Grecised form (nominative absolute) of the Hebrew Iakōb (so lxx). Common name among the Jews, and this man in Josephus ( Ant. XX.9.1) and three others of this name in Josephus also.

Robertson: Jam 1:1

Servant ( doulos ).

Bond-servant or slave as Paul (Rom 1:1; Phi 1:1; Tit 1:1).

Robertson: Jam 1:1

Of the Lord Jesus Christ ( kuriou Iēsou Christou ).

Here on a par with God (theou ) and calls himself not adelphos (brother) of Jesus, but doulos . The three terms here as in Jam 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1Co 12:3 for Kurios Iēsous and Phi 2:11 for Kurios Iēsous Christos .

Robertson: Jam 1:1

To the twelve tribes ( tais dōdeka phulais ).

Dative case. The expression means "Israel in its fulness and completeness"(Hort), regarded as a unity (Act 26:7) with no conception of any "lost"tribes.

Robertson: Jam 1:1

Which are of the Dispersion ( tais en tēi diasporāi ).

"Those in the Dispersion"(repeated article). The term appears in Deu 28:25 (lxx) and comes from diaspeirō , to scatter (sow) abroad. In its literal sense we have it in Joh 7:34, but here and in 1Pe 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek ( Koiné , lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.

Robertson: Jam 1:1

Greeting ( chairein ).

Absolute infinitive (present active of chairō ) as in Act 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note chairein legete in 2Jo 1:10, 2Jo 1:11.

Robertson: Jam 1:2

Count it ( hēgēsasthe ).

First aorist middle imperative of hēgeomai , old verb to consider. Do it now and once for all.

Robertson: Jam 1:2

All joy ( pāsan charan ).

"Whole joy,""unmixed joy,"as in Phi 2:29. Not just "some joy"along with much grief.

Robertson: Jam 1:2

When ( hotan ).

"Whenever,"indefinite temporal conjunction.

Robertson: Jam 1:2

Ye fall into ( peripesēte ).

Second aorist active subjunctive (with the indefinite hotan ) from peripiptō , literally to fall around (into the midst of), to fall among as in Luk 10:30 lēistais periepesen (he fell among robbers). Only other N.T. example of this old compound is in Act 27:41. Thucydides uses it of falling into affliction. It is the picture of being surrounded (peri ) by trials.

Robertson: Jam 1:2

Manifold temptations ( peirasmois poikilois ).

Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt."The word peirasmos (from peirazō , late form for the old peiraō as in Act 26:21, both in good sense as in Joh 6:6, and in bad sense as in Mat 16:1) does not occur outside of the lxx and the N.T. except in Dioscorides (a.d. 100?) of experiments on diseases. "Trials"is clearly the meaning here, but the evil sense appears in Jam 1:12 (clearly in peirazō in Jam 1:13) and so in Heb 3:8. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective poikilos (manifold) is as old as Homer and means variegated, many coloured as in Mat 4:24; 2Ti 3:6; Heb 2:4. In 1Pe 1:6 we have this same phrase. It is a bold demand that James here makes.

Robertson: Jam 1:3

Knowing ( ginōskontes ).

Present active participle of ginōskō (experimental knowledge, the only way of getting this view of "trials"as "all joy").

Robertson: Jam 1:3

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 (Jam 1:12). The use of to dokimion (neuter article with neuter single adjective) here and in 1Pe 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 Jam 1:6; Jam 2:1; Jam 5:15, regards faith (pistis ) like Paul "as the very foundation of religion"(Mayor).

Robertson: Jam 1:3

Worketh ( katergazetai ).

Present (durative) middle indicative of the compound verb with the perfective sense of kata as in Phi 2:12, which see.

Robertson: Jam 1:3

Patience ( hupomonēn ).

Old and common word for remaining under (hupomenō ), "staying power"(Ropes), as in Col 1:11.

Robertson: Jam 1:4

Let have ( echetō ).

Present active imperative of echō , let it keep on having.

Robertson: Jam 1:4

Perfect ( teleion ).

See Rom 5:3. for a like chain of blessings. Carry on the work to the end or completion (from telos , end) as in Joh 17:4 (to ergon teleiōsas , having finished the work).

Robertson: Jam 1:4

That ye may be ( hina ēte ).

Purpose clause with hina and present active subjunctive of eimi . This is the goal of patience.

Robertson: Jam 1:4

Perfect and entire ( teleioi kai holoklēroi ).

Perfected at the end of the task (telos ) and complete in all parts (holoklēroi , holos whole and klēros lot or part). "Perfected all over."These two adjectives often occur together in Philo, Plutarch, etc. See Act 3:16 for holoklērian (perfect soundness).

Robertson: Jam 1:4

Lacking in nothing ( en mēdeni leipomenoi ).

Present passive participle of leipō to leave. Negative statement of the preceding positive as often in James (cf. Jam 1:6). There is now a digression (Jam 1:5-8) from the discussion of peirasmos , which is taken up again in Jam 1:9. The word leipomenoi (lacking) suggests the digression.

Robertson: Jam 1:5

Lacketh wisdom ( leipetai sophias ).

Condition of first class, assumed as true, ei and present passive indicative of leipō 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, gnōseōs , but wisdom sophias , the practical use of knowledge) .

Robertson: Jam 1:5

Let him ask ( aiteitō ).

Present active imperative of aiteō , "let him keep on asking."

Robertson: Jam 1:5

Of God ( para tou theou ).

"From (from beside) God,"ablative case with para . Liberally (haplōs ). This old adverb occurs here only in the N.T. (from haplous , single-fold, Mat 6:22, and haplotēs , simplicity, generosity, is common - 2Co 8:2; Rom 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 haplotēs in 2Co 8:2; Rom 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isa 55:1 for the idea of God’ s gracious giving and the case of Solomon (1Ki 3:9-12; Pro 2:3).

Robertson: Jam 1:5

Upbraideth not ( mē oneidizontos ).

Present active participle of oneidizō (old verb to reproach, to cast in one’ s teeth, Mat 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 haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat. , p. 64A). ] Cf. Heb 4:16.

Robertson: Jam 1:5

And it shall be given him ( kai dothēsetai autōi ).

First future passive of didōmi , a blessed promise in accord with the words of Jesus (Mat 7:7, Mat 7:11; Luk 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.

Robertson: Jam 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).

Robertson: Jam 1:6

Nothing doubting ( mēden diakrinomenos ).

Negative way of saying en pistei (in faith), present passive participle of diakrinō , old verb to separate (krinō ) between (dia ), to discriminate as shown clearly in Act 11:12, Act 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 Luk 11:18 and occurs in Mat 21:21; Mar 11:23; Act 10:20; Rom 2:4; Rom 4:20; Rom 14:23. It is a vivid picture of internal doubt.

Robertson: Jam 1:6

Is like ( eoiken ).

Second perfect active indicative with the linear force alone from eikō to be like. Old form, but in N.T. only here and Jam 1:23 (a literary touch, not in lxx).

Robertson: Jam 1:6

The surge of the sea ( kludōni thalassēs ).

Old word (from kluzō to wash against) for a dashing or surging wave in contrast with kuma (successive waves), in N.T. only here and Luk 8:24. In associative instrumental case after eoiken . In Eph 4:14 we have kludonizō (from kludōn ), to toss by waves.

Robertson: Jam 1:6

Driven by the wind ( anemizomenōi ).

Present passive participle (agreeing in case with kludōni ) of anemizō , earliest known example and probably coined by James (from anemos ), who is fond of verbs in ̇izō (Mayor). The old Greek used anemoō . In Eph 4:14 Paul uses both kludonizō and peripherō anemōi . It is a vivid picture of the sea whipped into white-caps by the winds.

Robertson: Jam 1:6

Tossed ( ripizomenōi ).

Present passive participle also in agreement with kludōni from ripizō , 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.

Robertson: Jam 1:7

That man ( ho anthrōpos ekeinos ).

Emphatic use of ekeinos .

Robertson: Jam 1:7

Of the Lord ( para tou kuriou ).

Ablative case with para like theou in Jam 1:5.

Robertson: Jam 1:8

Man ( anēr ).

Instead of anthrōpos (general term) in Jam 1:7, perhaps for variety (Ropes), but often in James (Jam 1:12, Jam 1:23; Jam 2:2; Jam 3:2), though in other Epistles usually in distinction from gunē (woman).

Robertson: Jam 1:8

Double-minded ( dipsuchos ).

First appearance of this compound known and in N.T. only here and Jam 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 psuchē soul, double-souled, double-minded, Bunyan’ s "Mr. Facing-both-ways."Cf. the rebuke to Peter (edistasas ) in Mat 14:31.

Robertson: Jam 1:8

Unstable ( akatastatos ).

Late double compound (alpha privative and katastatos verbal from kathistēmi ), in lxx once (Isa 54:11) and in Polybius, in N.T. only here and Jam 3:8. It means unsteady, fickle, staggering, reeling like a drunken man. Surely to James such "doubt"is no mark of intellectuality.

Robertson: Jam 1:9

But ( de ).

Return to the point of view in Jam 1:2.

Robertson: Jam 1:9

Of low degree ( ho tapeinos ).

"The lowly"brother, in outward condition (Luk 1:52), humble and poor as in Psa 9:12; Pro 30:14, not the spiritually humble as in Mat 11:29; Jam 4:6. In the lxx tapeinos was used for either the poor in goods or the poor in spirit. Christianity has glorified this word in both senses. Already the rich and the poor in the churches had their occasion for jealousies.

Robertson: Jam 1:9

Glory in his high estate ( kauchasthō en tōi hupsei autou ).

Paradox, but true. In his low estate he is "in his height"(hupsos , old word, in N.T., also in Luk 1:78; Eph 3:1; etc.).

Robertson: Jam 1:10

In that he is made low ( en tēi tapeinōsei auton ).

"In his low estate."Play on tapeinōsis (from tapeinoō , Phi 3:7), like tapeinos of Jam 1:9, old word in various senses, in N.T. only here, Luk 1:48; Act 8:33; Phi 3:21. The Cross of Christ lifts up the poor and brings down the high. It is the great leveller of men.

Robertson: Jam 1:10

As the flower of the grass ( hōs anthos chortou ).

From the lxx (Isa 40:6). Chortos means pasture, then grass (Mar 6:39) or fodder. Anthos is old word, in N.T. only here, Jam 1:11; 1Pe 1:24 (same quotation). This warning is here applied to "the rich brother,"but it is true of all.

Robertson: Jam 1:10

He shall pass away ( pareleusetai ).

Future middle indicative (effective aoristic future, shall pass completely away from earth).

Robertson: Jam 1:11

Ariseth ( aneteilen ).

Gnomic or timeless aorist active indicative of the old compound anatellō , used here of plants (cf. anathallō in Phi 4:10), often of the sun (Mat 13:6).

Robertson: Jam 1:11

With the scorching wind ( sun tōi kausōni ).

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 Mat 20:12; Luk 12:55 it is the burning heat of the sun. Either makes sense here.

Robertson: Jam 1:11

Withereth ( exēranen ).

Another gnomic aorist active indicative (Robertson, Grammar , p. 837) of xērainō , old verb (from xēros , dry or withered, Mat 12:10), to dry up. Grass and flowers are often used to picture the transitoriness of human life.

Robertson: Jam 1:11

Falleth ( exepesen ).

Another gnomic aorist (second aorist active indicative) of ekpiptō to fall out (off).

Robertson: Jam 1:11

The grace ( hē euprepeia ).

Old word (from euprepēs well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty.

Robertson: Jam 1:11

Of the fashion of it ( tou prosōpou autou ).

"Of the face of it."The flower is pictured as having a "face,"like a rose or lily.

Robertson: Jam 1:11

Perisheth ( apōleto ).

Another gnomic aorist (second aorist middle indicative of apollumi , to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered.

Robertson: Jam 1:11

Shall fade away ( maranthēsetai ).

Future passive indicative of marainō , old verb, to extinguish a flame, a light. Used of roses in Wisdom 2:8.

Robertson: Jam 1:11

Goings ( poreiais ).

Old word from poreuō to journey, in N.T. only here and Luk 13:22 (of Christ’ s journey toward Jerusalem). The rich man’ s travels will come to "journey’ s end."

Robertson: Jam 1:12

Endureth ( hupomenei ).

Present active indicative of hupomenō . Cf. Jam 1:3.

Robertson: Jam 1:12

Temptation ( peirasmon ).

Real temptation here. See Jam 1:2 for "trials."

Robertson: Jam 1:12

When he hath been approved ( dokimos genomenos ).

"Having become approved,"with direct reference to to dokimion in Jam 1:3. See also Rom 5:4 for dokimē (approval after test as of gold or silver). This beatitude (makarios ) is for the one who has come out unscathed. See 1Ti 6:9.

Robertson: Jam 1:12

The crown of life ( ton stephanon tēs zōēs ).

The same phrase occurs in Rev 2:10. It is the genitive of apposition, life itself being the crown as in 1Pe 5:4. This crown is "an honourable ornament"(Ropes), with possibly no reference to the victor’ s crown (garland of leaves) as with Paul in 1Co 9:25; 2Ti 4:8, nor to the linen fillet (diadēma ) of royalty (Psa 20:3, where stephanos is used like diadēma , the kingly crown). Stephanos has a variety of uses. Cf. the thorn chaplet on Jesus (Mat 27:29).

Robertson: Jam 1:12

The Lord.

Not in the oldest Greek MSS., but clearly implied as the subject of epēggeilato ( he promised , first aorist middle indicative).

Robertson: Jam 1:13

Let no one say ( mēdeis legetō ).

Present active imperative, prohibiting such a habit.

Robertson: Jam 1:13

When he is tempted ( peirazomenos ).

Present passive participle of peirazō , here in evil sense of tempt, not test, as in Mat 4:1. Jam 1:12-18 give a vivid picture of temptation.

Robertson: Jam 1:13

I am tempted of God ( apo theou peirazomai ).

The use of apo shows origin (apo with ablative case), not agency (hupo ), as in Mar 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Pro 19:3; Sirach 15:11f. Temptation does not spring "from God."

Robertson: Jam 1:13

Cannot be tempted with evil ( apeirastos kakōn ).

Verbal compound adjective (alpha privative and peirazō ), 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 peiraō ), but this is the earliest example of apeirastos (from peirazō ) made on the same model. Only here in the N.T. Hort notes apeiratos kakōn as a proverb (Diodorus, Plutarch, Josephus) "free from evils."That is possible here, but the context calls for "untemptable"rather than "untempted."

Robertson: Jam 1:13

And he himself tempteth no man ( peirazei de autos oudena ).

Because "untemptable."

Robertson: Jam 1:14

When he is drawn away by his own lust ( hupo tēs idias epithumias exelkomenos ).

Epithumia is old word for craving (from epithumeō , to have a desire for) either good (Phi 1:23) or evil (Rom 7:7) as here. Like a fish drawn out from his retreat.

Robertson: Jam 1:14

Enticed ( deleazomenos ).

Present passive participle of deleazō , old verb from delear (bait), to catch fish by bait or to hunt with snares and Philo has huph' hēdonēs deleazetai (is enticed by pleasure). In N.T. only here and 2Pe 2:14, 2Pe 2:18. Allured by definite bait.

Robertson: Jam 1:15

Then ( eita ).

The next step.

Robertson: Jam 1:15

The lust ( hē epithumia ).

Note article, the lust (Jam 1:14) which one has.

Robertson: Jam 1:15

When it hath conceived ( sullabousa ).

Second aorist active participle of sullambanō , old word to grasp together, in hostile sense (Act 26:21), in friendly sense of help (Phi 4:3), in technical sense of a woman taking a man’ s seed in conception (Luk 1:24), here also of lust (as a woman), "having conceived."The will yields to lust and conception takes place.

Robertson: Jam 1:15

Beareth sin ( tiktei hamartian ).

Present active indicative of tiktō 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 Psa 7:14 for this same metaphor.

Robertson: Jam 1:15

The sin ( hē hamartia ).

The article refers to hamartia just mentioned.

Robertson: Jam 1:15

When it is full-grown ( apotelestheisa ).

First aorist passive participle of apoteleō , old compound verb with perfective use of apo , in N.T. only here and Luk 13:32. It does not mean "full-grown"like teleioō , 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 (Rom 6:6; Col 3:5).

Robertson: Jam 1:15

Bringeth forth death ( apokuei thanaton ).

Late compound (kueō 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 tiktō . 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 Rom 6:21-23; Rom 8:6. "The birth of death follows of necessity when one sin is fully formed"(Hort).

Robertson: Jam 1:16

Be not deceived ( mē planāsthe ).

Prohibition with mē and the present passive imperative of planaō , common verb to lead astray. This is the way of sin to deceive and to kill (Rom 7:7-14). The devil is a pastmaster at blinding men’ s eyes about sin (2Co 4:4; Rom 1:27; Eph 4:14; etc.).

Robertson: Jam 1:17

Gift ( dosis )

- boon (dōrēma ). Both old substantives from the same original verb (didōmi ), to give. Dosis is the act of giving (ending ̇sis ), but sometimes by metonymy for the thing given like ktisis for ktisma (Col 1:15). But dōrēma (from dōreō , from dōron a gift) only means a gift, a benefaction (Rom 5:16). The contrast here argues for "giving"as the idea in dosis . Curiously enough there is a perfect hexameter line here:

Robertson: Jam 1:17

pāsa do / sis aga / thē kai / pān dō / rēma 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 dōrēma , but that is not conclusive. @@From above ( anōthen ).

That is, from heaven. Cf. Joh 3:31; Joh 19:11.

Robertson: Jam 1:17

Coming down ( katabainon ).

Present active neuter singular participle of katabainō agreeing with dōrēma , expanding and explaining anōthen (from above).

Robertson: Jam 1:17

From the Father of lights ( apo tou patros tōn phōtōn ).

"Of the lights"(the heavenly bodies). For this use of patēr see Job 38:28 (Father of rain); 2Co 1:3; Eph 1:17. God is the Author of light and lights.

Robertson: Jam 1:17

With whom ( par' hōi ).

For para (beside) with locative sense for standpoint of God see para tōi theōi (Mar 10:27; Rom 2:11; Rom 9:14; Eph 6:9.

Robertson: Jam 1:17

Can be no ( ouk eni ).

This old idiom (also in Gal 3:28; Col 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 1Co 6:5 argues for this view, as does the use of eine (einai ) in Modern Greek (Robertson, Grammar , p. 313).

Robertson: Jam 1:17

Variation ( parallagē ).

Old word from parallassō , 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 (Mal 4:2), which does have periodic variations.

Robertson: Jam 1:17

Shadow that is cast by turning ( tropēs aposkiasma ).

Tropē is an old word for "turning"(from trepō to turn), here only in N.T. Aposkiasma is a late and rare word (aposkiasmos in Plutarch) from aposkiazō (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 (aposkiazō 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 hē tropēs 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.

Robertson: Jam 1:18

Of his own will ( boulētheis ).

First aorist passive participle of boulomai . Repeating the metaphor of birth in Jam 1:15, but in good sense. God as Father acted deliberately of set purpose.

Robertson: Jam 1:18

He brought us forth ( apekuēsen ).

First aorist active indicative of apokueō (Jam 1:15), only here of the father (4 Macc. 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 (Act 17:28.).

Robertson: Jam 1:18

By the word of truth ( logōi alētheias ).

Instrumental case logōi . The reference is thus to the gospel message of salvation even without the article (2Co 6:7) as here, and certainly with the article (Col 1:5; Eph 1:13; 2Ti 2:15). The message marked by truth (genitive case alētheias ).

Robertson: Jam 1:18

That we should be ( eis to einai hēmās ).

Purpose clause eis to and the infinitive einai with the accusative of general reference hēmās (as to us).

Robertson: Jam 1:18

A kind of first-fruits ( aparchēn tina ).

"Some first-fruits"(old word from aparchomai ), of Christians of that age. See Rom 16:5.

Robertson: Jam 1:19

Ye know this ( iste ).

Or "know this."Probably the perfect active indicative (literary form as in Eph 5:5; Heb 12:17, unless both are imperative, while in Jam 4:4 we have oidate , the usual vernacular Koiné perfect indicative). The imperative uses only iste and only the context can decide which it is. Esto (let be) is imperative.

Robertson: Jam 1:19

Swift to hear ( tachus eis to akousai ).

For this use of eis to with the infinitive after an adjective see 1Th 4:9. For eis to after adjectives see Rom 16:19. The picture points to listening to the word of truth (Jam 1:18) and is aimed against violent and disputatious speech (Jam 3:1-12). The Greek moralists often urge a quick and attentive ear.

Robertson: Jam 1:19

Slow to speak ( bradus eis to lalēsai ).

Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking.

Robertson: Jam 1:19

Slow to anger ( bradus eis orgēn ).

He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.

Vincent: Jam 1:1

Jesus Christ

Only here and in Jam 2:1; nowhere in the speeches of James (Act 15:14, Act 15:15; Act 21:20 sq.). Had he used Jesus' name it might have been supposed to arise from vanity, because he was the Lord's brother. In all the addresses of epistles the full name, Jesus Christ, is given.

Vincent: Jam 1:1

Servant ( δοῦλος )

Properly, hired servant. Compare Phi 1:1; Jud 1:1.

Vincent: Jam 1:1

That are scattered abroad ( ἐν τῇ διασπορᾷ )

Lit., in the dispersion; on which see on 1Pe 1:1. Rev., which are of the dispersion.

Vincent: Jam 1:2

All joy ( πᾶσαν χαρὰν )

Joy follows up the rejoice of the greeting. The all has the sense of wholly. Count it a thing wholly joyful, without admixture of sorrow. Perhaps, as Bengel suggests, the all applies to all kinds of temptations.

Vincent: Jam 1:2

When ( ὅταν )

Lit., whenever: better, because it implies that temptation may be expected all along the Christian course.

Vincent: Jam 1:2

Ye fall into ( περιπέσητε )

The preposition περί , around, suggests falling into something which surrounds. Thus Thucydides, speaking of the plague at Athens, says, " The Athenians, having fallen into (περιπεσόντες ) such affliction, were pressed by it."

Vincent: Jam 1:2

Divers ( ποικίλοις )

Rev., manifold. See on 1Pe 1:6.

Vincent: Jam 1:2

Temptations ( πειρασμοῖς )

In the general sense of trials . See on Mat 6:13; and 1Pe 1:6.

Vincent: Jam 1:3

Trying ( δοκίμιον )

Rev., proof; but the American Revisers insist on proving, and rightly. See on 1Pe 1:7.

Vincent: Jam 1:3

Worketh ( κατεργάζεται )

The compound verb with κατά , down through, indicates accomplishment. The proving will work successfully and thoroughly. This harmonizes with a perfect work, Jam 1:4.

Vincent: Jam 1:3

Patience ( ὑπομονήν )

See on 2Pe 1:6, and Jam 5:7.

Vincent: Jam 1:4

Perfect work ( ἔργον τέλειον )

" 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, 1Th 1:3.

Vincent: Jam 1:4

Perfect and entire ( τέλειοι καὶ ὁλόκληροι )

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 (Act 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.

Vincent: Jam 1:4

Wanting nothing ( ἐν μηδενὶ λειπόμενοι )

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.

Vincent: Jam 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.

Vincent: Jam 1:5

Lack

Note the repetition.

Vincent: Jam 1:5

Of God that giveth ( τοῦ διδόντος Θεοῦ )

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."

Vincent: Jam 1:5

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 Rom 12:8, where a kindred noun is used: " He that giveth let him do it with simplicity (ἐν ἁπλότητι )." Compare, also, Pro 10:22. Men often complicate and mar their giving with reproach, or by an assumption of superiority.

Vincent: Jam 1:6

Doubting ( διακρινόμενος )

Compare Mat 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.

Vincent: Jam 1:6

A wave ( κλύδωνι )

Rev., surge. Only here and Luk 8:24; though the kindred verb occurs at Eph 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.

Vincent: Jam 1:6

Driven by the wind ( ἀνεμιζομένῳ )

Only here in New Testament.

Vincent: Jam 1:6

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.

Vincent: Jam 1:7

That man ( ἐκεῖνος )

Emphatic, and with a slightly contemptuous force.

Vincent: Jam 1:7

Anything

i.e. , which he asks for.

Vincent: Jam 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.

Vincent: Jam 1:8

Double-minded ( δίψυχος )

Peculiar to James, here and Jam 4:8. Not deceitful, but dubious and undecided.

Vincent: Jam 1:8

Unstable ( ἀκατάστατος )

Only here in New Testament. The kindred ἀκαταστασία , confusion, is found Jam 3:16, and elsewhere.

Vincent: Jam 1:9

But

Omitted in A. V. Introducing a contrast with the double-minded.

Vincent: Jam 1:9

The brother of low degree ( ὁ ἀδελφὸς ὁ ταπεινὸς )

Lit., the brother, the lowly one. Not in the higher Christian sense of ταπεινὸς (see on Mat 11:29), but, rather, poor and afflicted , as contrasted with rich.

Vincent: Jam 1:9

Rejoice ( καυχάσθω )

Not strong enough. It is, rather, boast. So Rev., glory. Compare Rom 5:3; Phi 3:3.

Vincent: Jam 1:9

In that he is exalted ( ἐν τῷ ὕψει αὐτοῦ )

Lit., in his exaltation. Rev., in his high estate.

Vincent: Jam 1:10

In that he is made low ( ἐν τῇ ταπεινώσει αὐτοῦ )

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.

Vincent: Jam 1:10

Flower ( ἄνθος )

Only here, Jam 1:11, and 1Pe 1:24.

Vincent: Jam 1:11

For the sun is no sooner risen, etc. ( ἀνέτειλεν γὰρ ὁ ἥλιος )

By the use of the aorist tense James graphically throws his illustration into the narrative form: " For the sun arose - and withered, " etc.

Vincent: Jam 1:11

With a burning heat ( τῷ καύσωνι )

Rev., with the scorching wind. The article denotes something familiar; and the reference may be to the scorching east-wind (Job 1:19, Sept.; Eze 17:10), which withers vegetation. Some of the best authorities, however, prefer the rendering of the A. V.

Vincent: Jam 1:11

Falleth ( ἐξέπεσεν )

Aorist tense. Lit., fell off.

Vincent: Jam 1:11

The grace of the fashion ( εὐπρέπεια τοῦ προσώπου )

Lit., the beauty of its face or appearance. Εὐπρέπεια only here in New Testament.

Vincent: Jam 1:11

Fade away ( μαρανθήσεται )

See on 1Pe 1:4.

Vincent: Jam 1:11

Ways ( πορείαις )

Rev., goings. Only here and Luk 13:22. His goings to and fro in acquiring riches.

Vincent: Jam 1:12

Is tried ( δόκιμος γενόμενος )

Lit., having become appro ved. See on trial, 1Pe 1:7. The meaning is not, as the A. V. suggests, when his trial is finished, but when he has been approved by trial. Rev., rightly, when he hath been approved.

Vincent: Jam 1:12

The crown ( στέφανον )

See on 1Pe 5:4.

Vincent: Jam 1:12

Of life ( τῶς ζωῆς )

Lit., the life: the article pointing to the well-known eternal life. The figure is not that of the athlete's crown, for an image from the Grecian games, which the Jews despised, would be foreign to James' thought and displeasing to his readers. Rather the kingly crown, the proper word for which is διάδημα , diadem. In Psalms 20:3 (Sept.), στέφανος is used of the royal crown. In Zec 6:11, Zec 6:14, the reference seems to be to a priestly crown, forming part of the high-priest's mitre.

Vincent: Jam 1:13

Of God ( ἀπὸ Θεοῦ )

Lit., from God. Not by God, as the direct agent, but by agency proceeding from God. Compare Mat 4:1, where the direct agency, " by the spirit," " by the devil," is expressed by ὑπό .

Vincent: Jam 1:13

Cannot be tempted ( ἀπείραστος ἐστι )

Lit., is incapable of being tempted. But some of the best expositors render is u nversed 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.

Vincent: Jam 1:13

Neither tempteth he ( πειράζει δὲ αὐτὸς )

The A. V. fails to render αὐτὸς : " He himself tempteth no man." So Rev.

Vincent: Jam 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."

Vincent: Jam 1:14

Enticed ( δελεαζόμενος )

As a fish with bait. Also the present participle. See on 2Pe 2:14.

Vincent: Jam 1:15

The lust

Note the article, omitted in A. V. The peculiar lust of his own.

Vincent: Jam 1:15

Hath conceived ( συλλαβοῦσα )

Lit., having conceived.

Vincent: Jam 1:15

Bringeth forth ( τίκτει )

Metaphor of the mother. Rev., beareth.

Vincent: Jam 1:15

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.

Vincent: Jam 1:15

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 Jam 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.

Vincent: Jam 1:17

The first words of this verse form a hexameter line, thus:

Πᾶσα δό |σις ἀγα |θὴ καὶ | πᾶν δῶ |ρημα τέ |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, Act 17:28; 1Co 15:33; Tit 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 Phi 4:15; there in an active sense; but here passive, as in Proverbs 21:14: (Sept.). Δῶρημα is found Rom 5:16. It enlarges slightly upon the other word in emphasizing the gift as free, large, full; an idea which is further developed in Jam 1:18, of hi s 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 .

Vincent: Jam 1:17

Perfect

Enlarges upon good, bringing out more distinctly the moral quality of the gift.

Vincent: Jam 1:17

And cometh down ( καταβαῖνον )

A present participle, to be construed with ἄνωθεν ἐστιν , 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 Jam 3:15.

Vincent: Jam 1:17

Father of lights ( τοῦ πατρὸς τῶν φώτων )

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; Psa 8:3; Amo 5:8.

Vincent: Jam 1:17

Is no variableness ( ἔνι )

Abbreviated from ἔνεστι , is in. Stronger than the simple is , and denoting inherence or indwell ing. Rev., can be.

Vincent: Jam 1:17

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 (οὐδὲν παραλλάττειν ) - that would be monstrous."

Vincent: Jam 1:17

Shadow of turning ( τροπῆς ἀποσκίασμα )

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.

Vincent: Jam 1:18

Begat ( ἀπεκύησεν )

Rev., brought forth. See on Jam 1:15, and compare 1Jo 3:9; 1Pe 1:23.

Vincent: Jam 1:18

A kind of first-fruits ( ἀπαρχήν τινα )

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 Rom 8:23; Rom 16:5; 1Co 15:20, 1Co 15:23; Rev 14:4.

Vincent: Jam 1:19

Wherefore

The A. V. follows the reading ὥστε . But the correct reading is ἴστε , ye know, and so Rev. Others render it as imperative, know ye, as calling attention to what follows.

Wesley: Jam 1:1

Whose name the apostle mentions but once more in the whole epistle, Jam 2:1. And not at all in his whole discourse, Act 15:14, &c.; or Act 21:20-25. It might have seemed, if he mentioned him often, that he did it out of vanity, as being the brother of the Lord.

Wesley: Jam 1:1

Of Israel; that is, those of them that believe.

Wesley: Jam 1:1

In various countries. Ten of the tribes were scattered ever since the reign of Hosea; and great part of the rest were now dispersed through the Roman empire: as was foretold, Deu 28:25, &c., Deu 30:4.

Wesley: Jam 1:1

That is, all blessings, temporal and eternal.

Wesley: Jam 1:2

Which is the highest degree of patience, and contains all the rest.

Wesley: Jam 1:2

That is, trials.

Wesley: Jam 1:4

Give it full scope, under whatever trials befal you.

Wesley: Jam 1:4

Adorned with every Christian grace.

Wesley: Jam 1:4

Which God requires in you.

Wesley: Jam 1:5

The connexion between the first and following verses, both here and in the fourth chapter, will be easily discerned by him who reads them, while he is suffering wrongfully. He will then readily perceive, why the apostle mentions all those various affections of the mind.

Wesley: Jam 1:5

To understand, whence and why temptations come, and how they are to be improved. Patience is in every pious man already. Let him exercise this, and ask for wisdom. The sum of wisdom, both in the temptation of poverty and of riches, is described in Jam 1:9-10.

Wesley: Jam 1:5

That ask aright.

Wesley: Jam 1:5

Either with their past wickedness, or present unworthiness.

Wesley: Jam 1:6

A firm confidence in God. St. James also both begins and ends with faith, Jam 5:15; the hinderances of which he removes in the middle part of his epistle.

Wesley: Jam 1:6

Yea, such are all who have not asked and obtained wisdom.

Wesley: Jam 1:6

From without.

Wesley: Jam 1:6

From within, by his own unstableness.

Wesley: Jam 1:8

Who has, as it were, two souls; whose heart is not simply given up to God.

Wesley: Jam 1:8

Being without the true wisdom; perpetually disagrees both with himself and others, Jam 3:16.

Wesley: Jam 1:9

St James does not give this appellation to the rich.

Wesley: Jam 1:9

Poor and tempted.

Wesley: Jam 1:9

The most effectual remedy against doublemindedness.

Wesley: Jam 1:9

To be a child of God, and an heir of glory.

Wesley: Jam 1:10

Is humbled by a deep sense of his true condition.

Wesley: Jam 1:10

Beautiful, but transient.

Wesley: Jam 1:10

Into eternity.

Wesley: Jam 1:11

There is an unspeakable beauty and elegance, both in the comparison itself, and in the very manner of expressing it, intimating both the certainty and the suddenness of the event.

Wesley: Jam 1:11

In the midst of his various pleasures and employments.

Wesley: Jam 1:12

Trials of various kinds.

Wesley: Jam 1:12

That fadeth not away.

Wesley: Jam 1:12

And his enduring proves his love. For it is love only that "endureth all things."

Wesley: Jam 1:13

To sin. Say, I am tempted of God - God thus tempteth no man.

Wesley: Jam 1:14

In the beginning of the temptation.

Wesley: Jam 1:14

Drawn out of God, his strong refuge.

Wesley: Jam 1:14

We are therefore to look for the cause of every sin, in, not out of ourselves. Even the injections of the devil cannot hurt before we make them our own. And every one has desires arising from his own constitution, tempers, habits, and way of life.

Wesley: Jam 1:14

In the progress of the temptation, catching at the bait: so the original word signifies.

Wesley: Jam 1:15

By our own will joining therewith.

Wesley: Jam 1:15

It doth not follow that the desire itself is not sin. He that begets a man is himself a man.

Wesley: Jam 1:15

Grown up to maturity, which it quickly does.

Wesley: Jam 1:15

Sin is born big with death.

Wesley: Jam 1:16

It is a grievous error to ascribe the evil and not the good which we receive to God.

Wesley: Jam 1:17

Whatever tends to holiness.

Wesley: Jam 1:17

Whatever tends to glory.

Wesley: Jam 1:17

The appellation of Father is here used with peculiar propriety. It follows, "he begat us." He is the Father of all light, material or spiritual, in the kingdom of grace and of glory.

Wesley: Jam 1:17

No change in his understanding.

Wesley: Jam 1:17

in his will. He infallibly discerns all good and evil; and invariably loves one, and hates the other. There is, in both the Greek words, a metaphor taken from the stars, particularly proper where the Father of lights is mentioned. Both are applicable to any celestial body, which has a daily vicissitude of day and night, and sometimes longer days, sometimes longer nights. In God is nothing of this kind. He is mere light. If there Is any such vicissitude, it is in ourselves, not in him.

Wesley: Jam 1:18

Most loving, most free, most pure, just opposite to our evil desire, Jam 1:15.

Wesley: Jam 1:18

Who believe.

Wesley: Jam 1:18

The true word, emphatically so termed; the gospel.

Wesley: Jam 1:18

Christians are the chief and most excellent of his visible creatures; and sanctify the rest. Yet he says,

Wesley: Jam 1:18

For Christ alone is absolutely the first-fruits.

Wesley: Jam 1:19

This is treated of from Jam 1:21 to the end of the next chapter.

Wesley: Jam 1:19

Which is treated of in he third chapter.

Wesley: Jam 1:19

Neither murmuring at God, nor angry at his neighbour. This is treated of in the third, and throughout the fourth and fifth chapters.

JFB: Jam 1:1

An apostle of the circumcision, with Peter and John, James in Jerusalem, Palestine, and Syria; Peter in Babylon and the East; John in Ephesus and Asia Minor. Peter addresses the dispersed Jews of Pontus, Galatia, and Cappadocia; James, the Israelites of the twelve tribes scattered abroad.

JFB: Jam 1:1

Not that he was not an apostle; for Paul, an apostle, also calls himself so; but as addressing the Israelites generally, including even indirectly the unbelieving, he in humility omits the title "apostle"; so Paul in writing to the Hebrews; similarly Jude, an apostle, in his General Epistle.

JFB: Jam 1:1

Not mentioned again save in Jam 2:1; not at all in his speeches (Act 15:14-15; Act 21:20-21), lest his introducing the name of Jesus oftener should seem to arise from vanity, as being "the Lord's brother" [BENGEL]. His teaching being practical, rather than doctrinal, required less frequent mention of Christ's name.

JFB: Jam 1:1

Literally "which are in the dispersion." The dispersion of the Israelites, and their connection with Jerusalem as a center of religion, was a divinely ordered means of propagating Christianity. The pilgrim troops of the law became caravans of the Gospel [WORDSWORTH].

JFB: Jam 1:1

Found in no other Christian letter, but in James and the Jerusalem Synod's Epistle to the Gentile churches; an undesigned coincidence and mark or genuineness. In the original Greek (chairein) for "greeting," there is a connection with the "joy" to which they are exhorted amidst their existing distresses from poverty and consequent oppression. Compare Rom 15:26, which alludes to their poverty.

JFB: Jam 1:2

A phrase often found in James, marking community of nation and of faith.

JFB: Jam 1:2

Cause for the highest joy [GROTIUS]. Nothing but joy [PISCATOR]. Count all "divers temptations" to be each matter of joy [BENGEL].

JFB: Jam 1:2

Unexpectedly, so as to be encompassed by them (so the original Greek).

JFB: Jam 1:2

Not in the limited sense of allurements to sin, but trials or distresses of any kind which test and purify the Christian character. Compare "tempt," that is, try, Gen 22:1. Some of those to whom James writes were "sick," or otherwise "afflicted" (Jam 5:13). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation for his good.

JFB: Jam 1:3

The testing or proving of your faith, namely, by "divers temptations." Compare Rom 5:3, tribulation worketh patience, and patience experience (in the original dokime, akin to dokimion, "trying," here; there it is experience: here the "trying" or testing, whence experience flows).

JFB: Jam 1:3

The original implies more; persevering endurance and continuance (compare Luk 8:15).

JFB: Jam 1:4

Let endurance have a perfect work (taken out of the previous "worketh patience" or endurance), that is, have its full effect, by showing the most perfect degree of endurance, namely, "joy in bearing the cross" [MENOCHIUS], and enduring to the end (Mat 10:22) [CALVIN].

JFB: Jam 1:4

Fully developed in all the attributes of a Christian character. For this there is required "joy" [BENGEL], as part of the "perfect work" of probation. The work of God in a man is the man. If God's teachings by patience have had a perfect work in you, you are perfect [ALFORD].

JFB: Jam 1:4

That which has all its parts complete, wanting no integral part; 1Th 5:23, "your whole (literally, 'entire') spirit, soul, and body"; as "perfect" implies without a blemish in its parts.

JFB: Jam 1:5

English Version omits "But," which the Greek has, and which is important. "But (as this perfect entireness wanting nothing is no easy attainment) if any," &c.

JFB: Jam 1:5

Rather, as the Greek word is repeated after James's manner, from Jam 1:4, "wanting nothing," translate, "If any of you want wisdom," namely, the wisdom whereby ye may "count it all joy when ye fall into divers temptations," and "let patience have her perfect work." This "wisdom" is shown in its effects in detail, Jam 3:7. The highest wisdom, which governs patience alike in poverty and riches, is described in Jam 1:9-10.

JFB: Jam 1:5

(Jam 4:2).

JFB: Jam 1:5

So the Greek is rendered by English Version. It is rendered with simplicity, Rom 12:8. God gives without adding aught which may take off from the graciousness of the gift [ALFORD]. God requires the same "simplicity" in His children ("eye . . . single," Mat 6:22, literally, "simple").

JFB: Jam 1:5

An illustration of God's giving simply. He gives to the humble suppliant without upbraiding him with his past sin and ingratitude, or his future abuse of God's goodness. The Jews pray, "Let me not have need of the gifts of men, whose gifts are few, but their upbraidings manifold; but give me out of Thy large and full hand." Compare Solomon's prayer for "wisdom," and God's gift above what he asked, though God foresaw his future abuse of His goodness would deserve very differently. James has before his eye the Sermon on the Mount (see my Introduction). God hears every true prayer and grants either the thing asked, or else something better than it; as a good physician consults for his patient's good better by denying something which the latter asks not for his good, than by conceding a temporary gratification to his hurt.

JFB: Jam 1:6

That is, the persuasion that God can and will give. James begins and ends with faith. In the middle of the Epistle he removes the hindrances to faith and shows its true character [BENGEL].

JFB: Jam 1:6

Between belief and unbelief. Compare the case of the Israelites, who seemed to partly believe in God's power, but leaned more to unbelief by "limiting" it. On the other hand, compare Act 10:20; Rom 4:20 ("staggered not . . . through unbelief," literally, as here, "wavered not"); 1Ti 2:8.

JFB: Jam 1:6

Isa 57:20; Eph 4:14, where the same Greek word occurs for "tossed to and fro," as is here translated, "driven with the wind."

JFB: Jam 1:6

From without.

JFB: Jam 1:6

From within, by its own instability [BENGEL]. At one time cast on the shore of faith and hope, at another rolled back into the abyss of unbelief; at one time raised to the height of worldly pride, at another tossed in the sands of despair and affliction [WIESINGER].

JFB: Jam 1:7

Resumed from "For" in Jam 1:6.

JFB: Jam 1:7

Such a wavering self-deceiver.

JFB: Jam 1:7

Real faith is something more than a mere thinking or surmise.

JFB: Jam 1:7

Namely, of the things that he prays for: he does receive many things from God, food, raiment, &c., but these are the general gifts of His providence: of the things specially granted in answer to prayer, the waverer shall not receive "anything," much less wisdom.

JFB: Jam 1:8

Literally, "double-souled," the one soul directed towards God, the other to something else. The Greek favors ALFORD'S translation, "He (the waverer, Jam 1:6) is a man double-minded, unstable," &c.; or better, BEZA'S. The words in this Jam 1:8 are in apposition with "that man," Jam 1:7; thus the "us," which is not in the original, will not need to be supplied, "A man double-minded, unstable in all his ways!" The word for "double-minded" is found here and in Jam 4:8, for the first time in Greek literature. It is not a hypocrite that is meant, but a fickle, "wavering" man, as the context shows. It is opposed to the single eye (Mat 6:22).

JFB: Jam 1:9-10

Translate, "But let the brother," &c. that is, the best remedy against double-mindedness is that Christian simplicity of spirit whereby the "brother," low in outward circumstances, may "rejoice" (answering to Jam 1:2) "in that he is exalted," namely, by being accounted a son and heir of God, his very sufferings being a pledge of his coming glory and crown (Jam 1:12), and the rich may rejoice "in that he is made low," by being stripped of his goods for Christ's sake [MENOCHIUS]; or in that he is made, by sanctified trials, lowly in spirit, which is true matter for rejoicing [GOMARUS]. The design of the Epistle is to reduce all things to an equable footing (Jam 2:1; Jam 5:13). The "low," rather than the "rich," is here called "the brother" [BENGEL].

JFB: Jam 1:10

So far as one is merely "rich" in worldly goods, "he shall pass away"; in so far as his predominant character is that of a "brother," he "abideth for ever" (1Jo 2:17). This view meets all ALFORD'S objections to regarding "the rich" here as a "brother" at all. To avoid making the rich a brother, he translates, "But the rich glories in his humiliation," namely, in that which is really his debasement (his rich state, Phi 3:19), just as the low is told to rejoice in what is really his exaltation (his lowly state).

JFB: Jam 1:11

Taken from Isa 40:6-8.

JFB: Jam 1:11

Rather, "the hot wind" from the (east or) south, which scorches vegetation (Luk 12:55). The "burning heat" of the sun is not at its rising, but rather at noon; whereas the scorching Kadim wind is often at sunrise (Jon 4:8) [MIDDLETON, The Doctrine of the Greek Article]. Mat 20:12 uses the Greek word for "heat." Isa 40:7, "bloweth upon it," seems to answer to "the hot wind" here.

JFB: Jam 1:11

That is of the external appearance.

JFB: Jam 1:11

Referring to the burdensome extent of the rich man's devices [BENGEL]. Compare "his ways," that is, his course of life, Jam 1:8.

JFB: Jam 1:12

Compare the beatitudes in the Sermon on the Mount (Mat 5:4, Mat 5:10-11).

JFB: Jam 1:12

Not the "falling into divers temptations" (Jam 1:2) is the matter for "joy," but the enduring of temptation "unto the end." Compare Job 5:17.

JFB: Jam 1:12

Literally, "when he has become tested" or "approved," when he has passed through the "trying" (Jam 1:3), his "faith" having finally gained the victory.

JFB: Jam 1:12

Not in allusion to the crown or garland given to winners in the games; for this, though a natural allusion for Paul in writing to the heathen, among whom such games existed, would be less appropriate for James in addressing the Jewish Christians, who regarded Gentile usages with aversion.

JFB: Jam 1:12

"life" constitutes the crown, literally, the life, the only true life, the highest and eternal life. The crown implies a kingdom (Psa 21:3).

JFB: Jam 1:12

Not found in the best manuscripts and versions. The believer's heart fills up the omission, without the name needing to be mentioned. The "faithful One who promised" (Heb 10:23).

JFB: Jam 1:12

In 2Ti 4:8, "the crown of righteousness to them that love His appearing." Love produces patient endurance: none attest their love more than they who suffer for Him.

JFB: Jam 1:13

Tried by solicitation to evil. Heretofore the "temptation" meant was that of probation by afflictions. Let no one fancy that God lays upon him an inevitable necessity of sinning. God does not send trials on you in order to make you worse, but to make you better (Jam 1:16-17). Therefore do not sink under the pressure of evils (1Co 10:13).

JFB: Jam 1:13

By agency proceeding from God. The Greek is not "tempted by," but, "from," implying indirect agency.

JFB: Jam 1:13

"Neither do any of our sins tempt God to entice us to worse things, nor does He tempt any of His own accord" (literally, "of Himself"; compare the antithesis, Jam 1:18, "Of His own will He begat us" to holiness, so far is He from tempting us of His own will) [BENGEL]. God is said in Gen 22:1 to have "tempted Abraham"; but there the tempting meant is that of trying or proving, not that of seducement. ALFORD translates according to the ordinary sense of the Greek, "God is unversed in evil." But as this gives a less likely sense, English Version probably gives the true sense; for ecclesiastical Greek often uses words in new senses, as the exigencies of the new truths to be taught required.

JFB: Jam 1:14

Every man, when tempted, is so through being drawn away of (again here, as in Jam 1:13, the Greek for "of" expresses the actual source, rather than the agent of temptation) his own lust. The cause of sin is in ourselves. Even Satan's suggestions do not endanger us before they are made our own. Each one has his own peculiar (so the Greek) lust, arising from his own temperament and habit. Lust flows from the original birth-sin in man, inherited from Adam.

JFB: Jam 1:14

The beginning step in temptation: drawn away from truth and virtue.

JFB: Jam 1:14

Literally, "taken with a bait," as fish are. The further progress: the man allowing himself (as the Greek middle voice implies) to be enticed to evil [BENGEL]. "Lust" is here personified as the harlot that allures the man.

JFB: Jam 1:15

The guilty union is committed by the will embracing the temptress. "Lust," the harlot, then, "brings forth sin," namely, of that kind to which the temptation inclines. Then the particular sin (so the Greek implies), "when it is completed, brings forth death," with which it was all along pregnant [ALFORD]. This "death" stands in striking contrast to the "crown of life" (Jam 1:12) which "patience" or endurance ends in, when it has its "perfect work" (Jam 1:4). He who will fight Satan with Satan's own weapons, must not wonder if he finds himself overmatched. Nip sin in the bud of lust.

JFB: Jam 1:16

Do not err in attributing to God temptation to evil; nay (as he proceeds to show), "every good," all that is good on earth, comes from God.

JFB: Jam 1:17

Not the same words in Greek: the first, the act of giving, or the gift in its initiatory stage; the second, the thing given, the boon, when perfected. As the "good gift" stands in contrast to "sin" in its initiatory stage (Jam 1:15), so the "perfect boon" is in contrast to "sin when it is finished," bringing forth death (2Pe 1:3).

JFB: Jam 1:17

(Compare Jam 3:15).

JFB: Jam 1:17

Creator of the lights in heaven (compare Job 38:28 [ALFORD]; Gen 4:20-21; Heb 12:9). This accords with the reference to the changes in the light of the heavenly bodies alluded to in the end of the verse. Also, Father of the spiritual lights in the kingdom of grace and glory [BENGEL]. These were typified by the supernatural lights on the breastplate of the high priest, the Urim. As "God is light, and in Him is no darkness at all" (1Jo 1:5), He cannot in any way be the Author of sin (Jam 1:13), which is darkness (Joh 3:19).

JFB: Jam 1:17

(Mal 3:6). None of the alternations of light and shadow which the physical "lights" undergo, and which even the spiritual lights are liable to, as compared with God. "Shadow of turning," literally, the dark "shadow-mark" cast from one of the heavenly bodies, arising from its "turning" or revolution, for example, when the moon is eclipsed by the shadow of the earth, and the sun by the body of the moon. BENGEL makes a climax, "no variation--not even the shadow of a turning"; the former denoting a change in the understanding; the latter, in the will.

JFB: Jam 1:18

(Joh 1:13). The believer's regeneration is the highest example of nothing but good proceeding from God.

JFB: Jam 1:18

Of his own good pleasure (which shows that it is God's essential nature to do good, not evil), not induced by any external cause.

JFB: Jam 1:18

Spiritually: a once-for-all accomplished act (1Pe 1:3, 1Pe 1:23). In contrast to "lust when it hath conceived, bringeth forth sin, and sin . . . death" (Jam 1:15). Life follows naturally in connection with light (Jam 1:17).

JFB: Jam 1:18

The Gospel. The objective mean, as faith is the appropriating mean of regeneration by the Holy Spirit as the efficient agent.

JFB: Jam 1:18

Christ is, in respect to the resurrection, "the first-fruits" (1Co 15:20, 1Co 15:23): believers, in respect to regeneration, are, as it were, first-fruits (image from the consecration of the first-born of man, cattle, and fruits to God; familiar to the Jews addressed), that is, they are the first of God's regenerated creatures, and the pledge of the ultimate regeneration of the creation, Rom 8:19, Rom 8:23, where also the Spirit, the divine agent of the believer's regeneration, is termed "the first-fruits," that is, the earnest that the regeneration now begun in the soul, shall at last extend to the body too, and to the lower parts of creation. Of all God's visible creatures, believers are the noblest part, and like the legal "first-fruits," sanctify the rest; for this reason they are much tried now.

JFB: Jam 1:19

As your evil is of yourselves, but your good from God. However, the oldest manuscripts and versions read thus: "YE KNOW IT (so Eph 5:5; Heb 12:17), my beloved brethren; BUT (consequently) let every man be swift to hear," that is, docile in receiving "the word of truth" (Jam 1:18, Jam 1:21). The true method of hearing is treated in Jam 1:21-27, and Jam. 2:1-26.

JFB: Jam 1:19

(Pro 10:19; Pro 17:27-28; Ecc 5:2). A good way of escaping one kind of temptation arising from ourselves (Jam 1:13). Slow to speak authoritatively as a master or teacher of others (compare Jam 3:1): a common Jewish fault: slow also to speak such hasty things of God, as in Jam 1:13. Two ears are given to us, the rabbis observe, but only one tongue: the ears are open and exposed, whereas the tongue is walled in behind the teeth.

JFB: Jam 1:19

(Jam 3:13-14; Jam 4:5). Slow in becoming heated by debate: another Jewish fault (Rom 2:8), to which much speaking tends. TITTMANN thinks not so much "wrath" is meant, as an indignant feeling of fretfulness under the calamities to which the whole of human life is exposed; this accords with the "divers temptations" in Jam 1:2. Hastiness of temper hinders hearing God's word; so Naaman, 2Ki 5:11; Luk 4:28.

Clarke: Jam 1:1

James, a servant of God - For an account of this person, or rather for the conjectures concerning him, see the preface. He neither calls himself an apostle, nor does he say that he was the brother of Christ, or bishop of Jerusalem; whether he was James the elder, son of Zebedee, or James the less, called our Lord’ s brother, or some other person of the same name, we know not. The assertions of writers concerning these points are worthy of no regard. The Church has always received him as an apostle of Christ

Clarke: Jam 1:1

To the twelve tribes - scattered abroad - To the Jews, whether converted to Christianity or not, who lived out of Judea, and sojourned among the Gentiles for the purpose of trade or commerce. At this time there were Jews partly traveling, partly sojourning, and partly resident in most parts of the civilized world; particularly in Asia, Greece, Egypt, and Italy. I see no reason for restricting it to Jewish believers only; it was sent to all whom it might concern, but particularly to those who had received the faith of our Lord Jesus Christ; much less must we confine it to those who were scattered abroad at the persecution raised concerning Stephen, Act 8:1, etc.; Act 11:19, etc. That the twelve tribes were in actual existence when James wrote this epistle, Dr. Macknight thinks evident from the following facts

"1.    Notwithstanding Cyrus allowed all the Jews in his dominions to return to their own land, many of them did not return. This happened agreeably to God’ s purpose, in permitting them to be carried captive into Assyria and Babylonia; for he intended to make himself known among the heathens, by means of the knowledge of his being and perfections, which the Jews, in their dispersion, would communicate to them. This also was the reason that God determined that the ten tribes should never return to their own land, Hos 1:6; Hos 8:8; Hos 9:3, Hos 9:15-17

2.    That, comparatively speaking, few of the twelve tribes returned in consequence of Cyrus’ s decree, but continued to live among the Gentiles, appears from this: that in the days of Ahasuerus, one of the successors of Cyrus, who reigned from India to Ethiopia, over one hundred and twenty-seven provinces, Est 3:8, The Jews were dispersed among the people in all the provinces of his kingdom, and their laws were diverse from the laws of all other people, and they did not keep the king’ s laws; so that, by adhering to their own usages, they kept themselves distinct from all the nations among whom they lived

3.    On the day of pentecost, which happened next after our Lord’ s ascension, Act 2:5, Act 2:9, There were dwelling at Jerusalem Jews, devout men, out of every nation under heaven; Parthians, Medes, and Elamites, etc.; so numerous were the Jews, and so widely dispersed through all the countries of the world

4.    When Paul traveled through Asia and Europe, he found the Jews so numerous, that in all the noted cities of the Gentiles they had synagogues in which they assembled for the worship of God, and were joined by multitudes of proselytes from among the heathens, to whom likewise he preached the Gospel

5.    The same apostle, in his speech to King Agrippa, affirmed that the twelve tribes were then existing, and that they served God day and night, in expectation of the promise made to the fathers, Act 26:6

6.    Josephus, Ant. i. 14, cap. 12, tells us that one region could not contain the Jews, but they dwelt in most of the flourishing cities of Asia and Europe, in the islands and continent, not much less in number than the heathen inhabitants. From all this it is evident that the Jews of the dispersion were more numerous than even the Jews in Judea, and that James very properly inscribed this letter to the twelve tribes which were in the dispersion, seeing the twelve tribes really existed then, and do still exist, although not distinguished by separate habitations, as they were anciently in their own land

Clarke: Jam 1:1

Greeting - Χαιρειν· Health; a mere expression of benevolence, a wish for their prosperity; a common form of salutation; see Act 15:23; Act 23:26; 2Jo 1:11.

Clarke: Jam 1:2

Count it all joy - The word πειρασμος, which we translate temptation, signifies affliction, persecution, or trial of any kind; and in this sense it is used here, not intending diabolic suggestion, or what is generally understood by the word temptation.

Clarke: Jam 1:3

The trying of your faith - Trials put religion, and all the graces of which it is composed to proof; the man that stands in such trials gives proof that his religion is sound, and the evidence afforded to his own mind induces him to take courage, bear patiently, and persevere.

Clarke: Jam 1:4

Let patience have her perfect work - That is, Continue faithful, and your patience will be crowned with its full reward; for in this sense is εργον, which we translate work, to be understood. It is any effect produced by a cause, as interest from money, fruit from tillage, gain from labor, a reward for services performed; the perfect work is the full reward. See many examples in Kypke

Clarke: Jam 1:4

That ye may be perfect and entire - Τελειοι, Fully instructed, in every part of the doctrine of God, and in his whole will concerning you. Ὁλοκληροι, having all your parts, members, and portions; that ye may have every grace which constitutes the mind that was in Christ, so that your knowledge and holiness may be complete, and bear a proper proportion to each other. These expressions in their present application are by some thought to be borrowed from the Grecian games: the man was τελειος, perfect, who in any of the athletic exercises had got the victory; he was ὁλοκληρος, entire, having every thing complete, who had the victory in the pentathlon, in each of the five exercises. Of this use in the last term I do not recollect an example, and therefore think the expressions are borrowed from the sacrifices under the law. A victim was τελειος, perfect, that was perfectly sound, having no disease; it was ὁλοκληρος, entire, if it had all its members, having nothing redundant, nothing deficient. Be then to the Lord what he required his sacrifices to be; let your whole heart, your body, soul, and spirit, be sanctified to the Lord of hosts, that he may fill you with all his fullness.

Clarke: Jam 1:5

If any of you lack wisdom - Wisdom signifies in general knowledge of the best end, and the best means of attaining it; but in Scripture it signifies the same as true religion, the thorough practical knowledge of God, of one’ s self, and of a Savior

Clarke: Jam 1:5

Let him ask of God - Because God is the only teacher of this wisdom

Clarke: Jam 1:5

That giveth to all men liberally - Who has all good, and gives all necessary good to every one that asks fervently. He who does not ask thus does not feel his need of Divine teaching. The ancient Greek maxim appears at first view strange, but it is literally true: -

Αρχη γνωσεως της αγνοιας ἡ γνωσις

"The knowledge of ignorance is the beginning of knowledge.

In knowledge we may distinguish these four things: -

1.    Intelligence, the object of which is intuitive truths

2.    Wisdom, which is employed in finding out the best end

3.    Prudence, which regulates the whole conduct through life

4.    Art, which provides infallible rules to reason by.

Clarke: Jam 1:6

Let him ask in faith - Believing that God IS; that he has all good; and that he is ever ready to impart to his creatures whatever they need

Clarke: Jam 1:6

Nothing wavering - Μηδεν διακρινομενος· Not judging otherwise; having no doubt concerning the truth of these grand and fundamental principles, never supposing that God will permit him to ask in vain, when he asks sincerely and fervently. Let him not hesitate, let him not be irresolute; no man can believe too much good of God

Clarke: Jam 1:6

Is like a wave of the sea - The man who is not thoroughly persuaded that if he ask of God he shall receive, resembles a wave of the sea; he is in a state of continual agitation; driven by the wind, and tossed: now rising by hope, then sinking by despair.

Clarke: Jam 1:7

Let not that man think - The man whose mind is divided, who is not properly persuaded either of his own wants or God’ s sufficiency. Such persons may pray, but having no faith, they can get no answer.

Clarke: Jam 1:8

A double-minded man - Ανηρ διψυχος· The man of two souls, who has one for earth, and another for heaven; who wishes to secure both worlds; he will not give up earth, and he is loth to let heaven go. This was a usual term among the Jews, to express the man who attempted to worship God, and yet retained the love of the creature. Rabbi Tanchum, fol. 84, on Deu 26:17, said: "Behold, the Scripture exhorts the Israelites, and tells them when they pray, לא יהיה להם שתי לבבות lo yiyeh lahem shetey lebaboth , that they should not have two hearts, one for the holy blessed God, and one for something else."A man of this character is continually distracted; he will neither let earth nor heaven go, and yet he can have but one. Perhaps St. James refers to those Jews who were endeavoring to incorporate the law with the Gospel, who were divided in their minds and affections, not willing to give up the Levitical rites, and yet unwilling to renounce the Gospel. Such persons could make no progress in Divine things.

Clarke: Jam 1:9

Let the brother of low degree - The poor, destitute Christian may glory in the cross of Christ, and the blessed hope laid up for him in heaven; for, being a child of God, he is an heir of God, and a joint heir with Christ.

Clarke: Jam 1:10

But the rich, in that he is made low - Εν τῃ ταπεινωσει· In his humiliation - in his being brought to the foot of the cross to receive, as a poor and miserable sinner, redemption through the blood of the cross: and especially let him rejoice in this, because all outward glory is only as the flower of the field, and, like that, will wither and perish.

Clarke: Jam 1:11

For the sun is no sooner risen - We need not pursue this metaphor, as St. James’ meaning is sufficiently clear: All human things are transitory; rise and fall, or increase and decay, belong to all the productions of the earth, and to all its inhabitants. This is unavoidable, for in many cases the very cause of their growth becomes the cause of their decay and destruction. The sun by its genial heat nourishes and supports all plants and animals; but when it arises with a burning heat, the atmosphere not being tempered with a sufficiency of moist vapours, the juices are exhaled from the plants; the earth, for lack of moisture, cannot afford a sufficient supply; vegetation becomes checked; and the plants soon wither and die. Earthly possessions are subject to similar mutations. God gives and resumes them at his pleasure, and for reasons which he seldom explains to man. He shows them to be uncertain, that they may never become an object of confidence to his followers, and that they may put their whole trust in God. If for righteousness’ sake any of those who were in affluence suffer loss, or spoiling of their goods, they should consider that, while they have gained that of infinite worth, they have lost what is but of little value, and which in the nature of things they must soon part with, though they should suffer nothing on account of religion.

Clarke: Jam 1:12

Blessed is the man that endureth temptation - This is a mere Jewish sentiment, and on it the Jews speak some excellent things. In Shemoth Rabba, sec. 31, fol. 129, and in Rab. Tanchum, fol. 29, 4, we have these words: "Blessed is the man שהיה עומד בנסיונו shehayah omed benisyono who stands in his temptation; for there is no man whom God does not try. He tries the rich, to see if they will open their hands to the poor. He tries the poor, to see if they will receive affliction and not murmur. If, therefore, the rich stand in his temptation, and give alms to the poor, he shall enjoy his riches in this world, and his horn shall be exalted in the world to come, and the holy blessed God shall deliver him from the punishment of hell. If the poor stand in his temptation, and do not repine, (kick back), he shall have double in the world to come."This is exactly the sentiment of James. Every man is in this life in a state of temptation or trial, and in this state he is a candidate for another and a better world; he that stands in his trial shall receive the crown of life, which the Lord hath promised to them that love him. It is only love to God that can enable a man to endure the trials of life. Love feels no loads; all practicable things are possible to him who loveth

There may be an allusion here to the contests in the Grecian games. He is crowned who conquers; and none else.

Clarke: Jam 1:13

Let no man say - Lest the former sentiment should be misapplied, as the word temptation has two grand meanings, solicitation to sin, and trial from providential situation or circumstances, James, taking up the word in the former sense, after having used it in the latter, says: Let no man say, when he is tempted, (solicited to sin), I am tempted of God; for God cannot be tempted with evil, neither tempteth he (thus) any man. Thus the author has explained and guarded his meaning.

Clarke: Jam 1:14

But every man is tempted - Successfully solicited to sin, when he is drawn away of his own lust - when, giving way to the evil propensity of his own heart, he does that to which he is solicited by the enemy of his soul

Among the rabbins we find some fine sayings on this subject. In Midrash hanaalam, fol. 20, and Yalcut Rubeni, fol. 17, it is said: "This is the custom of evil concupiscence, יצר הרע yetser hara : To-day it saith, Do this; to-morrow, Worship an idol. The man goes and worships. Again it saith, Be angry.

"Evil concupiscence is, at the beginning, like the thread of a spider’ s web; afterwards it is like a cart rope."Sanhedrim, fol. 99

In the words, drawn away by his own lust and enticed, ὑπο της ιδιας επιθυμιας εξελκομενος και δελεαζομενος, there is a double metaphor; the first referring to the dragging a fish out of the water by a hook which it had swallowed, because concealed by a bait; the second, to the enticements of impure women, who draw away the unwary into their snares, and involve them in their ruin. Illicit connections of this kind the writer has clearly in view; and every word that he uses refers to something of this nature, as the following verse shows.

Clarke: Jam 1:15

When lust hath conceived - When the evil propensity works unchecked, it bringeth forth sin - the evil act between the parties is perpetrated

Clarke: Jam 1:15

And sin, when it is finished - When this breach of the law of God and of innocence has been a sufficient time completed, it bringeth forth death - the spurious offspring is the fruit of the criminal connection, and the evidence of that death or punishment due to the transgressors

Any person acquainted with the import of the verbs συλλαμβανειν, τικτειν , and αποκυειν, will see that this is the metaphor, and that I have not exhausted it. Συλλαμβανω signifies concipio sobolem, quae comprehenditur utero; concipio foetum ; - τικτω, pario, genero, efficio ; - αποκυεω ex απο et κυω, praegnans sum, in utero gero. Verbum proprium praegnantium, quae foetum maturum emittunt. Interdum etiam gignendi notionem habet . - Maius, Obser. Sacr., vol. ii., page 184. Kypke and Schleusner

Sin is a small matter in its commencement; but by indulgence it grows great, and multiplies itself beyond all calculation. To use the rabbinical metaphor lately adduced, it is, in the commencement, like the thread of a spider’ s web - almost imperceptible through its extreme tenuity or fineness, and as easily broken, for it is as yet but a simple irregular imagination; afterwards it becomes like a cart rope - it has, by being indulged produced strong desire and delight; next consent; then, time, place, and opportunity serving, that which was conceived in the mind, and finished in that purpose, is consummated by act

"The soul, which the Greek philosophers considered as the seat of the appetites and passions, is called by Philo το θηλυ, the female part of our nature; and the spirit το αρῥεν, the male part. In allusion to this notion, James represents men’ s lust as a harlot; which entices their understanding and will into its impure embraces, and from that conjunction conceives sin. Sin, being brought forth, immediately acts, and is nourished by frequent repetition, till at length it gains such strength that in its turn it begets death. This is the true genealogy of sin and death. Lust is the mother of sin, and sin the mother of death, and the sinner the parent of both."See Macknight.

Clarke: Jam 1:16

Do not err - By supposing that God is the author of sin, or that he impels any man to commit it.

Clarke: Jam 1:17

Every good gift and every perfect gift is from above - Whatever is good is from God; whatever is evil is from man himself. As from the sun, which is the father or fountain of light, all light comes; so from God, who is the infinite Fountain, Father, and Source of good, all good comes. And whatever can be called good, or pure, or light, or excellence of any kind, must necessarily spring from him, as he is the only source of all goodness and perfection

Clarke: Jam 1:17

With whom is no variableness - The sun, the fountain of light to the whole of our system, may be obscured by clouds; or the different bodies which revolve round him, and particularly the earth, may from time to time suffer a diminution of his light by the intervention of other bodies eclipsing his splendor; and his apparent tropical variation, shadow of turning; when, for instance, in our winter, he has declined to the southern tropic, the tropic of Capricorn, so that our days are greatly shortened, and we suffer in consequence a great diminution both of light and heat. But there is nothing of this kind with God; he is never affected by the changes and chances to which mortal things are exposed. He occupies no one place in the universe; he fills the heavens and the earth, is everywhere present, sees all, pervades all, and shines upon all; dispenses his blessings equally to the universe; hates nothing that he has made; is loving to every man; and his tender mercies are over all his works: therefore he is not affected with evil, nor does he tempt, or influence to sin, any man. The sun, the source of light, rises and sets with a continual variety as to the times of both, and the length of the time in which, in the course of three hundred and sixty-five days, five hours, forty-eight minutes, and forty-eight seconds, it has its revolution through the ecliptic, or rather the earth has its revolution round the sun; and by which its light and heat are, to the inhabitants of the earth, either constantly increasing or decreasing: but God, the Creator and Preserver of all things, is eternally the same, dispensing his good and perfect gifts - his earthly and heavenly blessings, to all his creatures, ever unclouded in himself, and ever nilling Evil and willing Good. Men may hide themselves from his light by the works of darkness, as owls and bats hide themselves in dens and caves of the earth during the prevalency of the solar light: but his good will to his creatures is permanent; he wills not the death of a sinner, but rather that he may come unto him and live; and no man walks in wretchedness or misery but he who will not come unto God that he may have life. See diagram and notes at the end of this chapter.

Clarke: Jam 1:18

Of his own will begat he us - God’ s will here is opposed to the lust of man, Jam 1:15; his truth, the means of human salvation, to the sinful means referred to in the above verse; and the new creatures, to the sin conceived and brought forth, as above. As the will of God is essentially good, all its productions must be good also; as it is infinitely pure, all its productions must be holy. The word or doctrine of truth, what St. Paul calls the word of the truth of the Gospel, Col 1:5, is the means which God uses to convert souls

Clarke: Jam 1:18

A kind of first fruits - By creatures we are here to understand the Gentiles, and by first fruits the Jews, to whom the Gospel was first sent; and those of them that believed were the first fruits of that astonishing harvest which God has since reaped over the whole Gentile world. See the notes on Rom 8:19, etc. There is a remarkable saying in Philo on this subject, De Allegoris, lib. ii. p. 101: God begat Isaac, for he is the father of the perfect nature, σπειρων εν ταις ψυχαις, sowing seed in souls, and begetting happiness.

Clarke: Jam 1:19

Swift to hear - Talk little and work much, is a rabbinical adage. - Pirkey Aboth, cap. i. 15

The righteous speak little, and do much; the wicked speak much, and do nothing. - Bava Metzia, fol. 87

The son of Sirach says, cap. v. 11: Γινου ταχυς εν τῃ ακροασει σου, και εν μακροθυμιᾳ φθεγγου αποκρισιν . "Be swift to hear, and with deep consideration give answer.

Clarke: Jam 1:19

Slow to wrath - " There are four kinds of dispositions,"says the Midrash hanaalam, cap. v. 11: "First, Those who are easily incensed, and easily pacified; these gain on one hand, and lose on the other. Secondly, Those who are not easily incensed, but are difficult to be appeased; these lose on the one hand, and gain on the other. Thirdly, Those who are difficult to be incensed, and are easily appeased; these are the good. Fourthly, Those who are easily angered, and difficult to be appeased; these are the wicked."Those who are hasty in speech are generally of a peevish or angry disposition. A person who is careful to consider what he says, is not likely to be soon angry.

Calvin: Jam 1:1

1.To the twelve tribes. When the ten tribes were banished, the Assyrian king placed them in different parts. Afterwards, as it usually happens in the revolutions of kingdoms (such as then took place,) it is very probable that they moved here and there in all directions. And the Jews had been scattered almost unto all quarters of the world. He then wrote and exhorted all those whom he could not personally address, because they had been scattered far and wide. But that he speaks not of the grace of Christ and of faith in him, the reason seems to be this, because he addressed those who had already been rightly taught by others; so that they had need, not so much of doctrine, as of the goads of exhortations. ⁹⁸

Calvin: Jam 1:2

2.All joy. The first exhortation is, to bear trials with a cheerful mind. And it was especially necessary at that time to comfort the Jews, almost overwhelmed as they were with troubles. For the very name of the nation was so infamous, that they were hated and despised by all people wherever they went; and their condition as Christians rendered them still more miserable, because they held their own nation as their most inveterate enemies. At the same time, this consolation was not so suited to one time, but that it is always useful to believers, whose life is a constant warfare on earth.

But that we may know more fully what he means, we must doubtless take temptations or trials as including all adverse things; and they are so called, because they are the tests of our obedience to God. He bids the faithful, while exercised with these, to rejoice; and that not only when they fall into one temptation, but into many, not only of one kind, but of various kinds. And doubtless, since they serve to mortify our flesh, as the vices of the flesh continually shoot up in us, so they must necessarily be often repeated. Besides, as we labor under diseases, so it is no wonder that different remedies are applied to remove them.

The Lord then afflicts us in various ways, because ambition, avarice, envy, gluttony, intemperance, excessive love of the world, and the innumerable lusts in which we abound, cannot be cured by the same medicine.

When he bids us to count it all joy, it is the same as though he had said, that temptations ought to be so deemed as gain, as to be regarded as occasions of joy. He means, in short, that there is nothing in afflictions which ought to disturb our joy. And thus, he not only commands us to bear adversities calmly, and with an even mind, but shews us that this is a reason why the faithful should rejoice when pressed down by them.

It is, indeed, certain, that all the senses of our nature are so formed, that every trial produces in us grief and sorrow; and no one of us can so far divest himself of his nature as not to grieve and be sorrowful whenever he feels any evil. But this does not prevent the children of God to rise, by the guidance of the Spirit, above the sorrow of the flesh. Hence it is, that in the midst of trouble they cease not to rejoice.

Calvin: Jam 1:3

3.Knowing this, that the trying. We now see why he called adversities trials or temptations, even because they serve to try our faith. And there is here a reason given to confirm the last sentence. For it might, on the other hand, be objected, “How comes it, that we judge that sweet which to the sense is bitter?” He then shews by the effect that we ought to rejoice in afflictions, because they produce fruit that ought to be highly valued, even patience. If God then provides for our salvation, he affords us an occasion of rejoicing. Peter uses a similar argument at the beginning of his first Epistle, “That the trial of your faith, more precious than gold, may be,” etc. [1Pe 1:7.] We certainly dread diseases, and want, and exile, and prison, and reproach, and death, because we regard them as evils; but when we understand that they are turned through God’s kindness unto helps and aids to our salvation, it is ingratitude to murmur, and not willingly to submit to be thus paternally dealt with.

Paul says, in Rom 5:3, that we are to glory in tribulations; and James says here, that we are to rejoice. “We glory,” says Paul, “in tribulations, knowing that tribulation worketh patience.” What immediately follows seems contrary to the words of James; for he mentions probation in the third place, as the effect of patience, which is here put first as though it were the cause. But the solution is obvious; the word there has an active, but here a passive meaning. Probation or trial is said by James to produce patience; for were not God to try us, but leave us free from trouble, there would be no patience, which is no other thing than fortitude of mind in bearing evils. But Paul means, that while by enduring we conquer evils, we experience how much God’s help avails in necessities; for then the truth of God is as it were in reality manifested to us. Hence it comes that we dare to entertain more hope as to futurity; for the truth of God, known by experience, is more fully believed by us. Hence Paul teaches that by such a probation, that is, by such an experience of divine grace, hope is produced, not that hope then only begins, but that it increases and is confirmed. But both mean, that tribulation is the means by which patience is produced.

Moreover, the minds of men are not so formed by nature, that affliction of itself produces patience in them. But Paul and Peter regard not so much the nature of men as the providence of God through which it comes, that the faithful learn patience from troubles; for the ungodly are thereby more and more provoked to madness, as the example of Pharaoh proves. ⁹⁹

Calvin: Jam 1:4

4.But let patience have her perfect work As boldness and courage often appear in us and soon fail, he therefore requires perseverance. “Real patience,” he says, “is that which endures to the end.” For work here means the effort not only to overcome in one contest, but to persevere through life. His perfection may also he referred to the sincerity of the soul, that men ought willingly and not feignedly to submit to God; but as the word work is added, I prefer to explain it of constancy. For there are many, as we have said, who shew at first an heroic greatness, and shortly after grow weary and faint. He therefore bids those who would be perfect and entire, ¹⁰⁰ to persevere to the end. But what he means by these two words, he afterwards explains of those who fail not, or become not wearied: for they, who being overcome as to patience, be broken down, must, by degrees, be necessarily weakened, and at length wholly fail.

Calvin: Jam 1:5

5.If any of you lack wisdom As our reason, and all our feelings are averse to the thought that we can be happy in the midst of evils, he bids us to ask of the Lord to give us wisdom. For wisdom here, I confine to the subject of the passage, as though he had said, “If this doctrine is higher than what your minds can reach to, ask of the Lord to illuminate you by his Spirit; for as this consolation alone is sufficient to mitigate all the bitterness of evils, that what is grievous to the flesh is salutary to us; so we must necessarily be overcome with impatience, except we be sustained by this kind of comfort.” Since we see that the Lord does not so require from us what is above our strength, but that he is ready to help us, provided we ask, let us, therefore, learn, whenever he commands anything, to ask from him the power to perform it.

Though in this place to be wise is to submit to God in the endurance of evils, under a due conviction that he so orders all things as to promote our salvation; yet the sentence may be generally applied to every branch of right knowledge.

But why does he say If any one, as though all of them did not want wisdom. To this I answer, that all are by nature without it; but that some are gifted with the spirit of wisdom, while others are without it. As, then, all had not made such progress as to rejoice in affliction, but few there were to whom this had been given, James, therefore, referred to such cases; and he reminded those who were not as yet fully convinced that by the cross their salvation was promoted by the Lord, that they were to ask to be endued with wisdom. And yet there is no doubt, but that necessity reminds us all to ask the same thing; for he who has made the greatest progress, is yet far off from the goal. But to ask an increase of wisdom is another thing than to ask for it at first.

When he bids us to ask of the Lord, he intimates, that he alone can heal our diseases and relieve our wants.

That giveth to all men liberally. By all, he means those who ask; for they who seek no remedy for their wants, deserve to pine away in them. However, this universal declaration, by which every one of us is invited to ask, without exception, is very important; hence no man ought to deprive himself of so great a privilege.

To the same purpose is the promise which immediately follows; for as by this command he shews what is the duty of every one, so he affirms that they would not do in vain what he commands; according to what is said by Christ,

“Knock, and it shall be opened.”
(Mat 7:7; Luk 11:9.)

The word liberally, or freely, denotes promptitude in giving. So Paul, in Rom 12:8, requires simplicity in deacons. And in 2Co 8:0 and 2Co 9:0, when speaking of charity or love, he repeats the same word several times. The meaning, then, is, that God is so inclined and ready to give, that he rejects none, or haughtily puts them off, being not like the niggardly and grasping, who either sparingly, as with a closed hand, give but little, or give only a part of what they were about to give, or long debate with themselves whether to give or not. ¹⁰¹

And upbraideth not This is added, lest any one should fear to come too often to God. Those who are the most liberal among men, when any one asks often to be helped, mention their formal acts of kindness, and thus excuse themselves for the future. Hence, a mortal man, however open-handed he may be, we are ashamed to weary by asking too often. But James reminds us, that there is nothing like this in God; for he is ready ever to add new blessings to former ones, without any end or limitation.

Calvin: Jam 1:6

6.But let him ask in faith. He shews here, first the right way of praying; for as we cannot pray without the word, as it were, leading the way, so we must believe before we pray; for we testify by prayer, that we hope to obtain from God the grace which he has promised. Thus every one who has no faith in the promises, prays dissemblingly. Hence, also, we learn what is true faith; for James, after having bidden us to ask in faith, adds this explanation, nothing wavering, or, doubting nothing. Then faith is that which relies on God’s promises, and makes us sure of obtaining what we ask. It hence follows, that it is connected with confidence and certainty as to God’s love towards us. The verb διακρίνεσθαι, which he uses, means properly to inquire into both sides of a question, after the manner of pleaders. He would have us then to be so convinced of what God has once promised, as not to admit a doubt whether he shall be heard or not.

He that wavereth, or doubteth. By this similitude he strikingly expresses how God punishes the unbelief of those who doubt his promises; for, by their own restlessness, they torment themselves inwardly; for there is never any calmness for our souls, except they recumb on the truth of God. He, at length, concludes, that such are unworthy to receive anything from God.

This is a remarkable passage, fitted to disprove that impious dogma which is counted as an oracle under the whole Papacy, that is, that we ought to pray doubtingly, and with uncertainty as to our success. This principle, then, we hold, that our prayers are not heard by the Lord, except when we have a confidence that we shall obtain. It cannot indeed be otherwise, but that through the infirmity of our flesh we must be tossed by various temptations, which are like engines employed to shake our confidence; so that no one is found who does not vacillate and tremble according to the feeling of his flesh; but temptations of this kind are at length to be overcome by faith. The case is the same as with a tree, which has struck firm roots; it shakes, indeed, through the blowing of the wind, but is not rooted up; on the contrary, it remains firm in its own place.

Calvin: Jam 1:8

8.A double-minded man, or, a man of a double mind. This sentence may be read by itself, as he speaks generally of hypocrites. It seems, however, to me to be rather the conclusion of the preceding doctrine; and thus there is an implied contrast between the simplicity or liberality of God, mentioned before, and the double-mindedness of man; for as God gives to us with a stretched out hand, so it behooves us in our turn to open the bosom of our heart. He then says that the unbelieving, who have tortuous recesses, are unstable; because they are never firm or fixed, but at one time they swell with the confidence of the flesh, at another they sink into the depth of despair. ¹⁰²

Calvin: Jam 1:9

9.Let the brother of low degree. As Paul, exhorting servants submissively to bear their lot, sets before them this consolation, that they were the free-men of God, having been set free by his grace from the most miserable bondage of Satan, and reminds them, though free, yet to remember that they were the servants of God; so here James in the same manner bids the lowly to glory in this, that they had been adopted by the Lord as his children; and the rich, because they had been brought down into the same condition, the world’s vanity having been made evident to them. Thus the first thing he would have to do is to be content with their humble and low state; and he forbids the rich to be proud. Since it is incomparably the greatest dignity to be introduced into the company of angels, nay, to be made the associates of Christ, he who estimates this favor of God aright, will regard all other things as worthless. Then neither poverty, nor contempt, nor nakedness, nor famine nor thirst, will make his mind so anxious, but that he will sustain himself with this consolation. “Since the Lord has conferred on me the principal thing, it behooves me patiently to bear the loss of other things, which are inferior.”

Behold, how a lowly brother ought to glory in his elevation or exaltation; for if he be accepted of God, he has sufficient consolation in his adoption alone, so as not to grieve unduly for a less prosperous state of life.

Calvin: Jam 1:10

10.But the rich, in that he is made low, or, in his lowness. He has mentioned the particular for the general; for this admonition pertains to all those who excel in honor; or in dignity, or in any other external thing. He bids them to glory in their lowness or littleness, in order to repress the haughtiness of those who are usually inflated with prosperity. But he calls it lowness, because the manifested kingdom of God ought to lead us to despise the world, as we know that all the things we previously greatly admired, are either nothing or very little things. For Christ, who is not a teacher except of babes, checks by his doctrine all the haughtiness of the flesh. Lest, then, the vain joy of the world should captivate the rich, they ought to habituate themselves to glory in the casting down of their carnal excellency. ¹⁰³

As the flower of the grass. Were any one to say that James alludes to the words of Isaiah, I would not much object; but I cannot allow that he quotes the testimony of the Prophet, who speaks not only of the things of this life and the fading character of the world, but of the whole man, both body and soul; [Isa 40:6;] but here what is spoken of is the pomp of wealth or of riches. And the meaning is, that glorying in riches is foolish and preposterous, because they pass away in a moment. The philosophers teach the same thing; but the song is sung to the deaf, until the ears are opened by the Lord to hear the truth concerning the eternity of the celestial kingdom. Hence he mentions brother; intimating that there is no place for this truth, until we are admitted into the order of God’s children.

Calvin: Jam 1:11

Though the received reading is ἐν ταῖς πορείαις, yet I agree with Erasmus, and read the last word, πορίαις, without the diphthong “in his riches,” or, with his riches; and the latter I prefer. ¹⁰⁴

Calvin: Jam 1:12

12.Blessed is the man. After having applied consolation, he moderated the sorrow of those who were severely handled in this world, and again humbled the arrogance of the great. He now draws this conclusion, that they are happy who magnanimously endure troubles and other trials, so as to rise above them. The word temptation may indeed be otherwise understood, even for the stings of lusts which annoy the soul within; but which is here commended, as I think, is fortitude of mind in enduring adversities. It is, however, a paradox, that they are not happy to whom all things come according to their wishes, but such as are not overcome with evils.

For when he is tried. He gives a reason for the preceding sentence; for the crown follows the contest. If, then, it be our chief happiness to be crowned in the kingdom of God, it follows, that the contests with which the Lord tries us, are aids and helps to our happiness. Thus the argument is from the end or the effect: hence we conclude, that the faithful are harassed by so many evils for this purpose, that their piety and obedience may be made manifest, and that they may be thus at length prepared to receive the crown of life.

But they reason absurdly who hence infer that we by fighting merit the crown; for since God has gratuitously appointed it for us, our fighting only renders us fit to receive it.

He adds, that it is promised to those who love God. By speaking thus, he means not that the love of man is the cause of obtaining the crown, (for God anticipates us by his gratuitous love;) but he only intimates that the elect who love him are alone approved by God. He then reminds us that the conquerors of all temptations are those who love God, and that we fail not in courage when we are tried, for no other cause than because the love of the world prevails in us.

Calvin: Jam 1:13

13.Let no man, when he is tempted. Here, no doubt, he speaks of another kind of temptation. It is abundantly evident that the external temptations, hitherto mentioned, are sent to us by God. In this way God tempted Abraham, (Gen 22:1,) and daily tempts us, that is, he tries us as to what are we by laying before us an occasion by which our hearts are made known. But to draw out what is hid in our hearts is a far different thing from inwardly alluring our hearts by wicked lusts.

He then treats here of inward temptations which are nothing else than the inordinate desires which entice to sin. He justly denies that God is the author of these, because they flow from the corruption of our nature.

This warning is very necessary, for nothing is more common among men than to transfer to another the blame of the evils they commit; and they then especially seem to free themselves, when they ascribe it to God himself. This kind of evasion we constantly imitate, delivered down to us as it is from the first man. For this reason James calls us to confess our own guilt, and not to implicate God, as though he compelled us to sin.

But the whole doctrine of scripture seems to be inconsistent with this passage; for it teaches us that men are blinded by God, are given up to a reprobate mind, and delivered over to filthy and shameful lusts. To this I answer, that probably James was induced to deny that we are tempted by God by this reason, because the ungodly, in order to form an excuse, armed themselves with testimonies of Scripture. But there are two things to be noticed here: when Scripture ascribes blindness or hardness of heart to God, it does not assign to him the beginning of this blindness, nor does it make him the author of sin, so as to ascribe to him the blame: and on these two things only does James dwell.

Scripture asserts that the reprobate are delivered up to depraved lusts; but is it because the Lord depraves or corrupts their hearts? By no means; for their hearts are subjected to depraved lusts, because they are already corrupt and vicious. But since God blinds or hardens, is he not the author or minister of evil? Nay, but in this manner he punishes sins, and renders a just reward to the ungodly, who have refused to be ruled by his Spirit. (Rom 1:26.) It hence follows that the origin of sin is not in God, and no blame can be imputed to him as though he took pleasure in evils. (Gen 6:6.)

The meaning is, that man in vain evades, who attempts to cast the blame of his vices on God, because every evil proceeds from no other fountain than from the wicked lust of man. And the fact really is, that we are not otherwise led astray, except that every one has his own inclination as his leader and impeller. But that God tempts no one, he proves by this, because he is not tempted with evils ¹⁰⁵ For it is the devil who allures us to sin, and for this reason, because he wholly burns with the mad lust of sinning. But God does not desire what is evil: he is not, therefore, the author of doing evil in us.

Calvin: Jam 1:14

14.When he is drawn away by his own lust As the inclination and excitement to sin are inward, in vain does the sinner seek an cause from an external impulse. At the same time these two effects of lust ought to be noticed — that it ensnares us by its allurements, and that it does us away; each of which is sufficient to render us guilty. ¹⁰⁶

Calvin: Jam 1:15

15.Then when lust hath conceived. He first calls that lust which is not any kind of evil affection or desire, but that which is the fountain of all evil affections; by which, as he shews, are conceived vicious broods, which at length break forth into sins. It seems, however, improper, and not according to the usage of Scripture, to restrict the word sin to outward works, as though indeed lust itself were not a sin, and as though corrupt desires, remaining closed up within and suppressed, were not so many sins. But as the use of a word is various, there is nothing unreasonable if it be taken here, as in many other places, for actual sin.

And the Papists ignorantly lay hold on this passage, and seek to prove from it that vicious, yea, filthy, wicked, and the most abominable lusts are not sins, provided there is no assent; for James does not shew when sin begins to be born, so as to be sin, and so accounted by God, but when it breaks forth. For he proceeds gradually and shews that the consummation of sin is eternal death, and that sin arises from depraved desires, and that these depraved desires or affections have their root in lust. It hence follows that men gather fruit in eternal perdition, and fruit which they have procured for themselves.

By perfected sin, therefore, I understand, not any one act of sin perpetrated, but the completed course of sinning. For though death is merited by every sin whatever, yet it is said to be the reward of an ungodly and wicked life. Hence is the dotage of those confuted who conclude from these words, that sin is not mortal until it breaks forth, as they say, into an external act. Nor is this what James treats of; but his object was only this, to teach that there is in us the root of our own destruction.

Calvin: Jam 1:16

16.Do not err. This is an argument from what is opposite; for as God is the author of all good, it is absurd to suppose him to be the author of evil. To do good is what properly belongs to him, and according to his nature; and from him all good things come to us. Then, whatever evil he does, is not agreeable to his nature. But as it sometimes happens, that he who quits himself well through life, yet in some things fails, he meets this doubt by denying that God is mutable like men. But if God is in all things and always like himself, it hence follows that well-doing is his perpetual work.

Calvin: Jam 1:17

This reasoning is far different from that of Plato, who maintained that no calamities are sent on men by God, because he is good; for though it is just that the crimes of men should be punished by God, yet it is not right, with regard to him, to regard among evils that punishment which he justly inflicts. Plato, indeed, was ignorant; but James, leaving to God his right and office of punishing, only removes blame from him. This passage teaches us, that we ought to be so affected by God’s innumerable blessings, which we daily receive from his hand, as to think of nothing but of his glory; and that we should abhor whatever comes to our mind, or is suggested by others, which is not compatible with his praise.

God is called the Father of lights, as possessing all excellency and the highest dignity. And when he immediately adds, that there is in him no shadow of turning, he continues the metaphor; so that we may not measure the brightness of God by the irradiation of the sun which appears to us. ¹⁰⁷

Calvin: Jam 1:18

18.Of his own will. He now brings forward a special proof of the goodness of God which he had mentioned, even that he has regenerated us unto eternal life. This invaluable benefit every one of the faithful feels in himself. Then the goodness of God, when known by experience, ought to remove from them all a contrary opinion respecting him.

When he says that God of his own will, or spontaneously, hath begotten us, he intimates that he was induced by no other reason, as the will and counsel of God are often set in opposition to the merits of men. What great thing, indeed, would it have been to say that God was not constrained to do this? But he impresses something more, that God according to his own goodwill hath begotten us, and has been thus a cause to himself. It hence follows that it is natural to God to do good.

But this passage teaches us, that as our election before the foundation of the world was gratuitous, so we are illuminated by the grace of God alone as to the knowledge of the truth, so that our calling corresponds with our election. The Scripture shews that we have been gratuitously adopted by God before we were born. But James expresses here something more, that we obtain the right of adoption, because God does also call us gratuitously. (Eph 1:4.) Farther, we hence learn, that it is the peculiar office of God spiritually to regenerate us; for that the same thing is sometimes ascribed to the ministers of the gospel, means no other thing than this, that God acts through them; and it happens indeed through them, but he nevertheless alone doeth the work.

The word begotten means that we become new men, so that we put off our former nature when we are effectually called by God. He adds how God begets us, even by the word of truth, so that we may know that we cannot enter the kingdom of God by any other door.

That we should be a kind of firstfruits of his creatures. The word τινὰ, “some,” has the meaning of likeness, as though he had said, that we are in a manner firstfruits. But this ought not to be restricted to a few of the faithful; but it belongs to all in common. For as man excels among all creatures, so the Lord elects some from the whole mass and separates them as a holy offering, to himself. ¹⁰⁸ It is no common nobility into which God extols his own children. Then justly are they said to be excellent as firstfruits, when God’s image is renewed in them.

Calvin: Jam 1:19

19.Let every man. Were this a general sentence, the inference would be farfetched; but as he immediately adds a sentence respecting the word of truth suitable to the last verse, I doubt not but that he accommodates this exhortation peculiarly to the subject in hand. Having then set before us the goodness of God, he shews how it becomes us to be prepared to receive the blessing which he exhibits towards us. And this doctrine is very useful, for spiritual generation is not a work of one moment. Since some remnants of the old man ever abide in us, we must necessarily be through life renewed, until the flesh be abolished; for either our perverseness, or arrogance, or sloth, is a great impediment to God in perfecting in us his work. Hence, when James would have us to be swift to hear, he commends promptitude, as though he had said, “When God so freely and kindly presents himself to you, you also ought to render yourselves teachable, lest your slowness should cause him to desist from speaking.”

But inasmuch as we do not calmly hear God speaking to us, when we seem to ourselves to be very wise, but by our haste interrupt him when addressing us, the Apostle requires us to be silent, to be slow to speak. And, doubtless, no one can be a true disciple of God, except he hears him in silence. He does not, however, require the silence of the Pythagorean school, so that it should not be right to inquire whenever we desire to learn what is necessary to be known; but he would only have us to correct and restrain our forwardness, that we may not, as it commonly happens, unseasonably interrupt God, and that as long as he opens his sacred mouth, we may open to him our hearts and our ears, and not prevent him to speak.

Slow to wrath. Wrath also, I think, is condemned with regard to the hearing which God demands to be given to him, as though making a tumult it disturbed and impeded him, for God cannot be heard except when the mind is calm and sedate. Hence, he adds, that as long as wrath bears rule there is no place for the righteousness of God. In short, except the heat of contention be banished, we shall never observe towards God that calm silence of which he has just spoken.

Defender: Jam 1:1

James was prominent in the early Jerusalem church; one of the "pillars" along with Peter and John (Gal 2:9). He was one whom the Lord Jesus went to see after His resurrection (1Co 15:7).

Defender: Jam 1:1

James is called "the Lord's brother" (Gal 1:19) and is apparently the one mentioned in Mar 6:3 and Mat 13:55 as the first of four "brethren" of Jesus who were sons of Mary. He became the presiding elder in the church at Jerusalem (Act 15:13; Act 21:18). Because of such credentials, one might expect his epistle to have more personal references, but he only identifies himself in this one verse, as a "bondservant" of the Lord Jesus Christ. He and his brothers did not believe in Jesus during His earthly ministry (Joh 7:5), and they were not with Mary at the cross (Joh 19:26). Later, however, possibly as a result of James' encounter with the Lord after His resurrection (1Co 15:7), they were converted. They were with their mother in the upper room as all the disciples were awaiting the coming of the Holy Spirit (Act 1:14). James, then, quickly became a leader in the Jerusalem church (Act 12:17). One of the other brothers, Jude, also became a leader (Jud 1:1), writing the New Testament epistle that bears his name.

Defender: Jam 1:1

James was writing to his Jewish brethren who were "scattered abroad" in the dispersion. They may well have included many of those he had met on the day of Pentecost when the Holy Spirit came, and the 120 disciples (Act 1:15) were supernaturally endowed with ability to proclaim "the wonderful works of God" to those Jews who had come to Jerusalem for the feast "out of every nation under heaven" (Act 2:4-6, Act 2:11). Many of these were converted (Act 2:41), and all were profoundly stirred. When James became leader of the Jewish church in Jerusalem, he, no doubt, was also greatly concerned with all those Jews who had returned to their homes in various countries, both those who had professed faith in Christ and those who were still undecided. His epistle was addressed to both these groups. It reveals a keen awareness of the Jewish law and its true implications, as well as the earthly ministry of Jesus. It seems to have been the first written of the New Testament epistles, written even before the council met in Jerusalem to decide the proper way to deal with Gentile Christians (Acts 15), since there is little, if any, mention of this question in the epistle.

Defender: Jam 1:1

An incidental confirmation that the epistle of James was written by the same James who presided at the Jerusalem council is the fact that both begin with the word "greetings" (Act 15:23), a term not used by writers of the other New Testament epistles."

Defender: Jam 1:2

The "temptations" that were coming were actually testings. James realized that persecutions would inevitably reach these Jewish Christians and wanted to help them prepare for them. They had already been severe in Jerusalem. Stephen had been slain (Act 7:59, Act 7:60), as had James, the son of Zebedee and brother of John (Act 12:1, Act 12:2) and, no doubt, others. According to the historian Josephus, James himself, author of this epistle, was executed in a.d. 62."

Defender: Jam 1:12

On the "crown of life," see Rev 2:10, where persecuted overcomers in Smyrna-type churches are also promised "the crown of life.""

Defender: Jam 1:13

Since Jesus was God, and did not cease being God when He also became man, this statement assures us that Jesus not only did not sin, but also that He could not sin."

Defender: Jam 1:15

The word used for "finished" (Greek apoteleo) occurs only here. It is an emphatic word, implying an ultimate and final consummation. Thus sin, if allowed to continue without repentance and redemption, must result in eternal and irrevocable spiritual death."

Defender: Jam 1:17

God's first recorded words were "Let there be light" (Gen 1:3). He is the "Father of lights," but He did not create light, for "God is light" (1Jo 1:5) and is "dwelling in the light" (1Ti 6:16). In fact, He had to "create darkness" but only had to "form the light" (Isa 45:7). Scientifically speaking, as far as the physical creation is concerned, all matter is essentially energy in motion, and light is the most basic form of energy.

Defender: Jam 1:17

This attribute of the Father of lights - that is, no variableness - is suggested by the most basic and universal law of science, the law of conservation of energy. God can "form the light" into many different kinds of energy, but the total quantity is conserved, neither being augmented by creation nor decreased by annihilation. "Whatsoever God doeth, it shall be forever: nothing can be put to it, nor anything taken from it" (Ecc 3:14).

Defender: Jam 1:17

The word "turning" is from the Greek trope. When combined with the Greek for "in" (that is, en), it becomes entrope, which means in the Greek "confusion" or "shame." We get our English word entropy from this source, which thus literally means "in-turning." In science, any system which turns in on itself, without drawing on external sources of energy or information (in other words, a closed system), will experience an increase of entropy, or disorganization. This is, so far as all evidence goes, a universal principle of science and seems to reflect God's primeval curse on "the whole creation" (Rom 8:22). That is, even though all things are being conserved in quantity by God, they are deteriorating in quality, running down toward physical chaos and biological death. But God Himself, who imposed these laws on His creation, is not bound by them. There is not even a "shadow of turning" with Him."

Defender: Jam 1:18

We are "born again" through the incorruptible "word of God" (1Pe 1:23; note also Jam 1:21; Eph 5:25, Eph 5:26).

Defender: Jam 1:18

Christ is, Himself, the "firstfruits" from among the dead (1Co 15:20, 1Co 15:23), but among His creatures, we are His firstfruits. There may be also a suggestion here, since James was writing specifically to and about Jewish believers in Christ, that these were considered His firstfruits, with Gentiles coming later. Even Paul, the apostle to the Gentiles, agreed that the gospel should be preached "to the Jew first" (Rom 1:16)."

TSK: Jam 1:1

James : Mat 10:3, Mat 13:55; Mar 3:18; Luk 6:15; Act 1:13, Act 12:17, Act 15:13, Act 21:18; Gal 1:19, Gal 2:9, Gal 2:12; Jud 1:1

a servant : Joh 12:26; Rom 1:1; Phi 1:1; Tit 1:1; 2Pe 1:1

to : Exo 24:4, Exo 28:21, Exo 39:14; 1Ki 18:31; Ezr 6:17; Mat 19:28; Act 26:7; Rev 7:4

scattered : Lev 26:33; Deu 4:27, Deu 28:64, Deu 30:3, Deu 32:26; Est 3:8; Eze 12:15; Joh 7:35; Act 2:5, Act 8:1, Act 15:21; 1Pe 1:1

greeting : Act 15:23, Act 23:26; 2Ti 4:21

TSK: Jam 1:2

count : Jam 1:12; Mat 5:10-12; Luk 6:22, Luk 6:23; Act 5:41; Rom 8:17, Rom 8:18, Rom 8:35-37; 2Co 12:9; 2Co 12:10; Phi 1:29, Phi 2:17; Col 1:24; Heb 10:34; 1Pe 4:13-16

divers : Heb 11:36-38; 1Pe 1:6-8; 2Pe 2:9; Rev 2:10

TSK: Jam 1:3

that : Rom 5:3, Rom 5:4, Rom 8:28; 2Co 4:17

patience : Rom 2:7, Rom 8:25, Rom 15:4; Col 1:11; 2Th 1:4, 2Th 3:5; Heb 10:36, Heb 12:1; 2Pe 1:6

TSK: Jam 1:4

let : Jam 5:7-11; Job 17:9; Psa 37:7, Psa 40:1; Hab 2:3; Mat 10:22; Luk 8:15, Luk 21:19; Gal 6:9

perfect and : Jam 3:2; Pro 4:8; Mat 5:48; Joh 17:23; 1Co 2:6; Phi 3:12-15; Col 4:12; 2Ti 3:17; Heb 13:21; 1Pe 5:10; 1Jo 4:17, 1Jo 4:18

wanting : Jam 1:5; Mat 19:20; Mar 10:21; Luk 18:22; 2Pe 1:9

TSK: Jam 1:5

any : Exo 31:3, Exo 31:6, Exo 36:1-4; 1Ki 3:7-9, 1Ki 3:11, 1Ki 3:12; Job 28:12-28; Pro 3:5-7, Pro 9:4-6; Jer 1:6, Jer 1:7; 2Co 2:16

let : Jam 1:17, Jam 3:17, Jam 5:16; 1Ch 22:12; 2Ch 1:10; Pro 2:3-6; Isa 55:6, Isa 55:7; Jer 29:12; Jer 29:13; Dan 2:18-22; Mat 7:7-11; Luk 11:9-13; Joh 4:10, Joh 14:13, Joh 15:7; Joh 16:23, Joh 16:24; 1Jo 3:22, 1Jo 5:14, 1Jo 5:15

and upbraideth : Mat 11:20; Mar 16:14; Luk 15:20-22

TSK: Jam 1:6

let : Mat 21:22; Mar 11:22-24; 1Ti 2:8; Heb 11:6

he : Gen 49:4; Eph 4:14; Heb 10:23, Heb 13:9; 2Pe 2:17; Jud 1:12, Jud 1:13

TSK: Jam 1:7

Jam 4:3; Pro 15:8, Pro 21:27; Isa 1:15, Isa 58:3, Isa 58:4

TSK: Jam 1:8

Jam 4:8; 1Ki 18:21; 2Ki 17:33, 2Ki 17:41; Isa 29:13; Hos 7:8-11, Hos 10:2; Mat 6:22, Mat 6:24; 2Pe 2:14, 2Pe 3:16

TSK: Jam 1:9

the brother : Jam 2:5, Jam 2:6; Deu 15:7, Deu 15:9, Deu 15:11; Psa 62:9; Pro 17:5, Pro 19:1; Luk 1:52

rejoice : or, glory, Jer 9:23, Jer 9:24; Rom 5:2, Rom 5:3; Phi 3:3 *Gr.

in : Jam 2:5; 1Sa 2:8; Psa 113:7, Psa 113:8; Luk 9:48, Luk 10:20; Rom 8:17; 2Co 6:10; Phi 3:14; 1Pe 2:9; 1Jo 3:1-3; Rev 2:9, Rev 5:9, Rev 5:10, Rev 7:9, Rev 7:10

TSK: Jam 1:10

in : Isa 57:15, Isa 66:2; Mat 5:3; Phi 3:8; 1Ti 6:17

because : Jam 4:14; Job 14:2; Psa 37:2, Psa 37:35, Psa 37:36, Psa 90:5, Psa 90:6, Psa 102:11, Psa 103:15; Isa 40:6; Mat 6:30; 1Co 7:31; 1Pe 1:24; 1Jo 2:17

TSK: Jam 1:11

risen : Isa 49:10; Jon 4:7, Jon 4:8; Mat 13:6; Mar 4:6

so : Jam 5:1-7; Job 21:24-30; Psa 37:35, Psa 37:36, Psa 49:6-14, Psa 73:18-20; Ecc 5:15; Isa 28:1, Isa 28:4, Isa 40:7, Isa 40:8; Luk 12:16-21, Luk 16:19-25; 1Co 7:31; 1Pe 1:4, 1Pe 5:4

TSK: Jam 1:12

the man : Jam 1:2-4, Jam 5:11; Job 5:17; Psa 94:12, Psa 119:67, Psa 119:71, Psa 119:75; Pro 3:11, Pro 3:12; Heb 6:15; Heb 10:32, Heb 12:5; Rev 3:19

when : Deu 8:2, Deu 13:3; Pro 17:3; Zec 13:9; Mal 3:2, Mal 3:3; Heb 11:17; 1Pe 1:6, 1Pe 1:7; 1Pe 5:10

the crown : Mat 25:34; Luk 22:28-30; Rom 2:7-10; 1Co 9:25; 2Ti 4:8; 1Pe 1:7, 1Pe 4:13; 1Pe 5:4; Rev 2:10, Rev 3:21

which : Jam 2:5; Isa 64:4; Mat 10:22, Mat 19:28, Mat 19:29

them : Jam 2:5; Exo 20:6; Deu 7:9; Neh 1:5; Psa 5:11; Rom 8:28; 1Co 2:9, 1Co 8:3; 1Pe 1:8; 1Jo 4:19

TSK: Jam 1:13

no man : Jam 1:2, Jam 1:12; Gen 3:12; Isa 63:17; Hab 2:12, Hab 2:13; Rom 9:19, Rom 9:20,

evil : or, evils

TSK: Jam 1:14

when : Jam 4:1, Jam 4:2; Gen 6:5, Gen 8:21; Jos 7:21-24; 2Sa 11:2, 2Sa 11:3; 1Ki 21:2-4; Job 31:9; Job 31:27; Pro 4:23; Isa 44:20; Hos 13:9; Mat 5:28, Mat 15:18, Mat 15:20; Mar 7:21; Mar 7:22; Rom 7:11, Rom 7:13; Eph 4:22; Heb 3:13

TSK: Jam 1:15

when : Gen 3:6, Gen 4:5-8; Job 15:35; Psa 7:14; Isa 59:4; Mic 2:1-3; Mat 26:14, Mat 26:48-59; Act 5:1-3

when : Gen 2:17, Gen 3:17-19; Psa 9:17; Rom 5:12-21, Rom 6:21-23; Rev 20:14, Rev 20:15

TSK: Jam 1:16

Do : Mat 22:29; Mar 12:24, Mar 12:27; Gal 6:7; Col 2:4, Col 2:8; 2Ti 2:18

my : Jam 1:19, Jam 2:5; Phi 2:12, Phi 4:1; Heb 13:1

TSK: Jam 1:17

good : Jam 1:5, Jam 3:15, Jam 3:17; Gen 41:16, Gen 41:38, Gen 41:39; Exo 4:11, Exo 4:12, Exo 31:3-6, Exo 36:1, Exo 36:2; Num 11:17, Num 11:25; 1Ch 22:12, 1Ch 29:19; 2Ch 1:11, 2Ch 1:12; Pro 2:6; Isa 28:26; Dan 2:21, Dan 2:22, Dan 2:27-30; Mat 7:11, Mat 11:25, Mat 11:26, Mat 13:11, Mat 13:12; Luk 11:13; Joh 3:27; Act 5:31, Act 11:18; Rom 6:23, Rom 11:30, Rom 12:6-8; 1Co 4:7, 1Co 12:4-12; Eph 2:3-5, Eph 2:8, Eph 4:8-11; Phi 1:29; Tit 3:3-5; 1Jo 4:10, 1Jo 5:11, 1Jo 5:12

from the : Gen 1:2-5, Gen 1:14, Gen 1:15; Deu 4:19; Psa 19:1-8, Psa 84:11; Isa 45:7, Isa 60:19; Joh 1:9; Joh 8:12; 2Co 4:6; Eph 1:18; 1Jo 1:5; Rev 21:23, Rev 22:5

no variableness : Num 23:19; 1Sa 15:29; Psa 122:6; Isa 46:10; Mal 3:6; Rom 11:29; Heb 1:11, Heb 1:12, Heb 13:8

TSK: Jam 1:18

his own : Joh 1:13, Joh 3:3-5; Rom 4:17, Rom 8:29-31, Rom 9:15-18; Eph 2:4, Eph 2:5; Col 1:20,Col 1:21; 2Th 2:13, 2Th 2:14; 1Pe 1:3, 1Pe 1:23

with : Jam 1:21; 1Co 4:15; Eph 1:12; 1Pe 1:23; 1Jo 3:9

kind : Lev 23:10; Jer 2:3; Amo 6:1 *marg. Heb 12:23; Rev 14:4

TSK: Jam 1:19

let : Neh 8:2, Neh 8:3, Neh 8:12-14, Neh 8:18, Neh 9:3; Pro 8:32-35; Ecc 5:1; Mar 2:2, Mar 12:37; Luk 15:1; Luk 19:48; Act 2:42, Act 10:33, Act 13:42-44, Act 13:48, Act 17:11; 1Th 2:13

slow to speak : Jam 1:26, Jam 3:1, Jam 3:2; Pro 10:19, Pro 13:3, Pro 15:2, Pro 17:27, Pro 18:13, Pro 18:21, Pro 21:23; Ecc 5:2, Ecc 5:3

slow to wrath : Neh 9:17; Pro 14:17, Pro 14:29, Pro 15:18, Pro 16:32, Pro 17:14, Pro 19:11, Pro 19:19, Pro 25:28; Ecc 7:8, Ecc 7:9; Mat 5:22; Gal 5:20,Gal 5:21; Eph 4:26, Eph 4:31; Col 3:8, Col 3:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jam 1:1

James, a servant of God - On the meaning of the word "servant"in this connection, see the note at Rom 1:1. Compare the note at Phm 1:16. It is remarkable that James does not call himself an apostle; but this does not prove that the writer of the Epistle was not an apostle, for the same omission occurs in the Epistle of John, and in the Epistle of Paul to the Philippians, the Thessalonians, and to Philemon. It is remarkable, also, considering the relation which James is supposed to have borne to the Lord Jesus as his "brother"(Gal 1:19; Introduction, 1). That he did not refer to that as constituting a ground of claim to his right to address others; but this is only one instance out of many, in the New Testament, in which it is regarded as a higher honor to be the "servant of God,"and to belong to his family, than to sustain any relations of blood or kindred. Compare Mat 11:50. It may be observed also (Compare the introduction, Section 1), that this term is one which was especially appropriate to James, as a man eminent for his integrity. His claim to respect and deference was not primarily founded on any relationship which he sustained; any honor of birth or blood; or even any external office, but on the fact that he was a "servant of God."

And of the Lord Jesus Christ - The "servant of the Lord Jesus,"is an appellation which is often given to Christians, and particularly to the ministers of religion. They are his servants, not in the sense that they are slaves, but in the sense that they voluntarily obey his will, and labor for him, and not for themselves.

To the twelve tribes which are scattered abroad - Greek "The twelve tribes which are in the dispersion,"or of the dispersion ( ἐν τῇ διασπορᾷ en tē diaspora ). This word occurs only here and in 1Pe 1:1, and Joh 7:35. It refers properly to those who lived out of Palestine, or who were scattered among the Gentiles. There were two great "dispersions;"the Eastern and the Western. The first had its origin about the time when the ten tribes were carried away to Assyria, and in the time of the Babylonian captivity. In consequence of these events, and of the fact that large numbers of the Jews went to Babylon, and other Eastern countries, for purposes of travel, commerce, etc., there were many Jews in the East in the times of the apostles. The other was the Western "dispersion,"which commenced about the time of Alexander the Great, and which was promoted by various causes, until there were large numbers of Jews in Egypt and along Northern Africa, in Asia Minor, in Greece proper, and even in Rome. To which of these classes this Epistle was directed is not known; but most probably the writer had particular reference to those in the East. See the introduction, Section 2. The phrase "the twelve tribes,"was the common term by which the Jewish people were designated, and was in use long after the ten tribes were carried away, leaving, in fact, only two of the twelve in Palestine. Compare the notes at Act 26:7. Many have supposed that James here addressed them as Jews, and that the Epistle was sent to them as such. But this opinion has no probability; because:

(1)    If this had been the case, he would not have been likely to begin his Epistle by saying that he was "a servant of Jesus Christ,"a name so odious to the Jews.

(2)\caps1     a\caps0 nd, if he had spoken of himself as a Christian, and had addressed his countrymen as himself a believer in Jesus as the Messiah, though regarding them as Jews, it is incredible that he did not make a more distinct reference to the principles of the Christian religion; that he used no arguments to convince them that Jesus was the Messiah; that he did not attempt to convert them to the Christian faith.

It should be added, that at first most converts were made from those who had been trained in the Jewish faith, and it is not improbable that one in Jerusalem, addressing those who were Christians out of Palestine, would naturally think of them as of Jewish origin, and would be likely to address them as appertaining to the "twelve tribes."The phrase "the twelve tribes"became also a sort of technical expression to denote the people of God - the church.

Greeting - A customary form of salutation, meaning, in Greek, to joy, to rejoice; and implying that he wished their welfare. Compare Act 15:23.

Barnes: Jam 1:2

My brethren - Not brethren as Jews, but as Christians. Compare Jam 2:1.

Count it all joy - Regard it as a thing to rejoice in; a matter which should afford you happiness. You are not to consider it as a punishment, a curse, or a calamity, but as a fit subject of felicitation. Compare the notes at Mat 5:12.

When ye fall into divers temptations - Oh the meaning of the word "temptations,"see the notes at Mat 4:1. It is now commonly used in the sense of placing allurements before others to induce them to sin, and in this sense the word seems to be used in Jam 1:13-14 of this chapter. Here, however, the word is used in the sense of trials, to wit, by persecution, poverty, calamity of any kind. These cannot be said to be direct inducements or allurements to sin, but they try the faith, and they show whether he who is tried is disposed to adhere to his faith in God, or whether he will apostatize. They so far coincide with temptations, properly so called, as to test the religion of men. They differ from temptations, properly so called, in that they are not brought before the mind for the express purpose of inducing people to sin. In this sense it is true that God never tempts men, Jam 1:13-14. On the sentiment in the passage before us, see the notes at 1Pe 1:6-7. The word "divers"here refers to the various kinds of trials which they might experience - sickness, poverty, bereavement, persecution, etc. They were to count it a matter of joy that their religion was subjected to anything that tried it. It is well for us to have the reality of our religion tested, in whatever way it may be done.

Barnes: Jam 1:3

Knowing this, that the trying of your faith worketh patience - Patience is one of the fruits of such a trial, and the grace of patience is worth the trial which it may cost to procure it. This is one of the passages which show that James was acquainted with the writings of Paul. See the Introduction, Section 5. The sentiment expressed here is found in Rom 5:3. See the notes at that verse. Paul has carried the sentiment out farther, and shows that tribulation produces other effects than patience. James only asks that patience may have its perfect work, supposing that every Christian grace is implied in this.

Barnes: Jam 1:4

But let patience have her perfect work - Let it be fairly developed; let it produce its appropriate effects without being hindered. Let it not be obstructed in its fair influence on the soul by murmurings, complaining, or rebellion. Patience under trials is fitted to produce important effects on the soul, and we are not to hinder them in any manner by a perverse spirit, or by opposition to the will of God. Every one who is afflicted should desire that the fair effects of affliction should be produced on his mind, or that there should be produced in his soul precisely the results which his trials are adapted to accomplish.

That ye may be perfect and entire - The meaning of this is explained in the following phrase - "wanting nothing;"that is, that there may be nothing lacking to complete your character. There may be the elements of a good character; there may be sound principles, but those principles may not be fully carried out so as to show what they are. Afflictions, perhaps more than anything else, will do this, and we should therefore allow them to do all that they are adapted to do in developing what is good in us. The idea here is, that it is desirable not only to have the elements or principles of piety in the soul, but to have them fairly carried out, so as to show what is their real tendency and value. Compare the notes at 1Pe 1:7. On the word "perfect,"as used in the Scriptures, see the notes at Job 1:1. The word rendered "entire"( ὁλόκληροι holoklēroi ) means, whole in every part. Compare the notes at 1Th 5:23. The word occurs only in these two places. The corresponding noun ( ὁλοκληρία holoklēria ) occurs in Act 3:16, rendered "perfect soundness."

Wanting nothing - "Being left in nothing;"that is, everything being complete, or fully carried out.

Barnes: Jam 1:5

If any of you lack wisdom - Probably this refers particularly to the kind of wisdom which they would need in their trials, to enable them to bear them in a proper manner, for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and disappointments, and bereavements that come upon them; but the language employed is so general, that what is here said may be applied to the need of wisdom in all respects. The particular kind of wisdom which we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties which may grow out of them; to learn the lessons which God designs to teach, for he always designs to teach us some valuable lessons by affliction; and to cultivate such views and feelings as are appropriate under the peculiar forms of trial which are brought upon us; to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted; of complaining and murmuring; of evincing a spirit of rebellion, and of losing the benefits which we might have obtained if we had submitted to the trial in a proper manner. So in all things we "lack wisdom."We are short-sighted; we have hearts prone to sin; and there are great and important matters pertaining to duty and salvation on which we cannot but feel that we need heavenly guidance.

Let him ask of God - That is, for the specific wisdom which he needs; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for that general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Psa 25:9; Isa 37:14; Joe 2:17.

That giveth to all men liberally - The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom, to go and ask it of God; and it would not contribute anything to furnish such a specific encouragement to say of God that he gives to all men liberally whether they ask or not. In the Scriptures, the promise of divine aid is always limited to the desire. No blessing is promised to man that is not sought; no man can feel that he has a right to hope for the favor of God, who does not value it enough to pray for it; no one ought to obtain it, who does not prize it enough to ask for it. Compare Mat 7:7-8. The word rendered "liberally" haploos - means, properly, "simply;"that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Rom 12:8; 2Co 1:12; 2Co 11:3, rendered simplicity; in 2Co 8:2; 2Co 9:13, rendered "liberality,"and "liberal;"2Co 9:11, rendered "bountifulness;"and Eph 6:5; Col 3:22, rendered "singleness,"of the heart. The idea seems to be that of openness, frankness, generosity; the absence of all that is sordid and contracted; where there is the manifestation of generous feeling, and liberal conduct. In a higher sense than in the case of any man, all that is excellent in these things is to be found in God; and we may therefore come to him feeling that in his heart there is more that is noble and generous in bestowing favors than in any other being. There is nothing that is stinted and close; there is no partiality; there is no withholding of his favor because we are poor, and unlettered, and unknown.

And upbraideth not - Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with importunity. Compare Luk 18:1-7. The proper meaning of the Greek word is to rail at, reproach, revile, chide; and the object here is probably to place the manner in which God bestows his favors in contrast with what sometimes occurs among men. He does not reproach or chide us for our past conduct; for our foolishness; for our importunity in asking. He permits us to come in the most free manner, and meets us with a Spirit of entire kindness, and with promptness in granting our requests. We are not always sure, when we ask a favor of a man, that we shall not encounter something that will be repulsive, or that will mortify us; we are certain, however, when we ask a favor of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response.

And it shall be given him - Compare Jer 29:12-13; "Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart."See also Mat 7:7-8; Mat 21:22; Mar 11:24; 1Jo 3:22; 1Jo 5:14. This promise in regard to the wisdom that may be necessary for us, is absolute; and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart; which will be for our own good; and which, therefore, he is ever ready to bestow. About many things there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them; but there can be no such doubt about wisdom. That is always for our good; and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what way we may expect he will bestow it on us, it may be replied:

(1)    That it is through his word - by enabling us to see clearly the meaning of the sacred volume, and to understand the directions which he has there given to guide us;

(2)    By the secret influences of his Spirit.

\tx720 \tx1080 (a) Suggesting to us the way in which we should go, and,

(b) Inclining us to do that which is prudent and wise; and,

(3)    By the events of His Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people; and they who "watch daily at the gates, and wait at the posts of the doors"of wisdom Pro 8:34, will not be in danger of going astray. Psa 25:9.

Barnes: Jam 1:6

But let him ask in faith - See the passages referred to in Jam 1:5. Compare the Mat 7:7 note, and Heb 11:6 note. We cannot hope to obtain any favor from God if there is not faith; and where, as in regard to the wisdom necessary to guide us, we are sure that it is in accordance with his will to grant it to us, we may come to him with the utmost confidence, the most entire assurance, that it will be granted. In this case, we should come to God without a doubt that, if we ask with a proper spirit, the very thing that we ask will be bestowed on us. We cannot in all other cases be so sure that what we ask will be for our good, or that it will be in accordance with his will to bestow it; and hence, we cannot in such cases come with the same kind of faith. We can then only come with unwavering confidence in God, that he will do what is right and best; and that if he sees that what we ask will be for our good, he will bestow it upon us. Here, however, nothing prevents our coming with the assurance that the very thing which we ask will be conferred on us.

Nothing wavering - ( μηδὲν διακρινόμενος mēden diakrinomenos .) "Doubting or hesitating as to nothing, or in no respect."See Act 20:20; Act 11:12. In regard to the matter under consideration, there is to be no hesitancy, no doubting, no vacillation of the mind. We are to come to God with the utmost confidence and assurance.

For he that wavereth, is like a wave of the sea ... - The propriety and beauty of this comparison will be seen at once. The wave of the sea has no stability. It is at the mercy of every wind, and seems to be driven and tossed every way. So he that comes to God with unsettled convictions and hopes, is liable to be driven about by every new feeling that may spring up in the mind. At one moment, hope and faith impel him to come to God; then the mind is at once filled with uncertainty and doubt, and the soul is agitated and restless as the ocean. Compare Isa 57:20. Hope on the one hand, and the fear of not obtaining the favor which is desired on the other, keep the mind restless and discomposed.

Barnes: Jam 1:7

For let not that man think that he shall receive anything of the Lord - Compare Heb 11:6. A man can hope for favor from God only as he puts confidence in him. He sees the heart; and if he sees that there is no belief in his existence, or his perfections - no real trust in him - no reliance on his promises, his wisdom, his grace - it cannot be proper that he should grant an answer to our petitions. That will account sufficiently for the fact that there are so many prayers unanswered; that we so frequently go to the throne of grace, and are sent empty away. A man that goes to God in such a state of mind, should not expect to receive any favor.

Barnes: Jam 1:8

A double minded man - The word here used, δίψυχος dipsuchos occurs only here and in Jam 4:8. It means, properly, one who has two souls; then one who is wavering or inconstant. It is applicable to a man who has no settled principles; who is controlled by passion; who is influenced by popular feeling; who is now inclined to one opinion or course of conduct, and now to another.

Is unstable in all his ways - That is, not merely in regard to prayer, the point particularly under discussion, but in respect to everything. From the instability which the wavering must evince in regard to prayer, the apostle takes occasion to make the general remark concerning such a man, that stability and firmness could be expected on no subject. The hesitancy which manifested on that one subject would extend to all; and we might expect to find such a man irresolute and undetermined in all things. This is always true. If we find a man who takes hold of the promises of God with firmness; who feels the deepest assurance when he prays that God will hear prayer; who always goes to him without hesitation in his perplexities and trials, never wavering, we shall find one who is firm in his principles, steady in his integrity, settled in his determinations, and steadfast in his plans of life - a man whose character we shall feel that we understand, and in whom we can confide. Such a man eminently was Luther; and the spirit which is thus evinced by taking firmly hold of the promises of God is the best kind of religion.

Barnes: Jam 1:9

Let the brother of low degree - This verse seems to introduce a new topic, which has no other connection with what precedes than that the apostle is discussing the general subject of trials. Compare Jam 1:2. Turning from the consideration of trials in general, he passes to the consideration of a particular kind of trials, that which results from a change of circumstances in life, from poverty to affluence, and from affluence to poverty. The idea which seems to have been in the mind of the apostle is, that there is a great and important trial of faith in any reverse of circumstances; a trial in being elevated from poverty to riches, or in being depressed from a state of affluence to want. Wherever change occurs in the external circumstances of life, there a man’ s religion is put to the test, and there he should feel that God is trying the reality of his faith. The phrase "of low degree"( ταπεινὸς tapeinos ) means one in humble circumstances; one of lowly rank or employment; one in a condition of dependence or poverty. It stands here particularly opposed to one who is rich; and the apostle doubtless had his eye, in the use of this word, on those who had been poor.

Rejoice - Margin, "glory."Not because, being made rich, he has the means of sensual gratification and indulgence; not because he will now be regarded as a rich man, and will feel that he is above want; not even because he will have the means of doing good to others. Neither of these was the idea in the mind of the apostle; but it was, that the poor man that is made rich should rejoice because his faith and the reality of his religion are now tried; because a test is furnished which will show, in the new circumstances in which he is placed, whether his piety is genuine. In fact, there is almost no trial of religion which is more certain and decisive than that furnished by a sudden transition from poverty to affluence from adversity to prosperity, from sickness to health. There is much religion in the world that will bear the ills of poverty, sickness, and persecution, or that will bear the temptations arising from prosperity, and even affluence, which will not bear the transition from one to the other; as there is many a human frame that could become accustomed to bear either the steady heat of the equator, or the intense cold of the north, that could not bear a rapid transition from the one to the other. See this thought illustrated in the notes at Phi 4:12.

In that he is exalted - A good man might rejoice in such a transition, because it would furnish him the means of being more extensively useful; most persons would rejoice because such a condition is that for which men commonly aim, and because it would furnish them the means of display, of sensual gratification, or of ease; but neither of these is the idea of the apostle. The thing in which we are to rejoice in the transitions of life is, that a test is furnished of our piety; that a trial is applied to it which enables us to determine whether it is genuine. The most important thing conceivable for us is to know whether we are true Christians, and we should rejoice in everything that will enable us to settle this point.

(Yet it seems not at all likely that an Apostle would exhort a poor man to rejoice in his exaltation to wealth. An exhortation to fear and trembling appears more suitable. Wealth brings along with it so many dangerous temptations, that a man must have greater confidence in his faith and stability than he ought to have, who can rejoice in its acquisition, simply as furnishing occasion to try him: the same may be said of poverty, or of the transition front riches to poverty. The spirit of Agar is more suitable to the humility of piety, "Give me neither poverty nor riches; feed me with food convenient for me, lest I be full and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain, "Pro 30:8-9. Besides, there is no necessity for resorting to this interpretation. The words will, without any straining, bear another sense, which is both excellent in itself, and suitable in its connection. The poor man, or man in humble life, may well rejoice "in that he is exalted"to the dignity of a child of God, and heir of glory.

If he be depressed with his humble rank in this life, let him but think of his spiritual elevation, of his relation to God and Christ, and he shall have an antidote for his dejection. What is the world’ s dignity in comparison of his! The rich man, or the man of rank, on the other hand, has reason to rejoice "in that he is made low"through the possession of a meek and humble spirit which his affluence illustrates, but neither destroys nor impairs. It would be matter of grief were he otherwise minded; since all his adventitious splendor is as evanescent as the flower which, forming for a time the crown of the green stalk on which it hangs, perishes before it. This falls admirably in with the design of the Apostle, which was to fortify Christians against trial. Every condition in life had its own trials. The two great conditions of poverty and wealth had theirs; but Christianity guards against the danger, both of the one state and of the other. It elevates the poor under his depression, and humbles the rich in his elevation, and bids both rejoice in its power to shield and bless them. The passage in this view is conceived in the same spirit with one of Paul, in which he beautifully balances the respective conditions of slaves and freemen, by honoring the former with the appellation of the Lord’ s freemen, and imposing on the latter that of Christ’ s servants, 1Co 7:22.)

Barnes: Jam 1:10

But the rich, in that he is made low - That is, because his property is taken away, and he is made poor. Such a transition is often the source of the deepest sorrow; but the apostle says that even in that a Christian may find occasion for thanksgiving. The reasons for rejoicing in this manner, which the apostle seems to have had in view, were these:

(1)\caps1     b\caps0 ecause it furnished a test of the reality of religion, by showing that it is adapted to sustain the soul in this great trial; that it can not only bear prosperity, but that it can bear the rapid transition from that state to one of poverty; and,

(2)\caps1     b\caps0 ecause it would furnish to the mind an impressive and salutary illustration of the fact that all earthly glory is soon to fade away.

I may remark here, that the transition from affluence to poverty is often borne by Christians with the manifestation of a most lovely spirit, and with an entire freedom from murmuring and complaining. Indeed, there are more Christians who could safely bear a transition from affluence to poverty, from prosperity to adversity, than there are who could bear a sudden transition from poverty to affluence. Some of the loveliest exhibitions of piety which I have ever witnessed have been in such transitions; nor have I seen occasion anywhere to love religion more than in the ease, and grace, and cheerfulness, with which it has enabled those accustomed long to more elevated walks, to descend to the comparatively humble lot where God places them. New grace is imparted for this new form of trial, and new traits of Christian character are developed in these rapid transitions, as some of the most beautiful exhibitions of the laws of matter are brought out in the rapid transitions in the laboratory of the chemist.

Because as the flower of the grass he shall pass away - That is, since it is a fact that he will thus pass away, he should rejoice that he is reminded of it. He should, therefore, esteem it a favor that this lesson is brought impressively before his mind. To learn this effectually, though by the loss of property, is of more value to him than all his wealth would be if he were forgetful of it. The comparison of worldly splendor with the fading flower of the field, is one that is common in Scripture. It is probable that James had his eye on the passage in Isa 40:6-8. See the notes at that passage. Compare the notes at 1Pe 1:24-25. See also Psa 103:15; Mat 6:28-30.

Barnes: Jam 1:11

For the sun is no sooner risen with a burning heat - Isaiah Isa 40:7 employs the word "wind,"referring to a burning wind that dries up the flowers. It is probable that the apostle also refers not so much to the sun itself, as to the hot and fiery wind called the simoom, which often rises with the sun, and which consumes the green herbage of the fields. So Rosenmuller and Bloomfield interpret it.

It withereth the grass - Isa 40:7. It withereth the stalk, or that which, when dried, produces hay or fodder - the word here used being commonly employed in the latter sense. The meaning is, that the effect of the hot wind is to wither the stalk or spire which supports the flower, and when that is dried up, the flower itself falls. This idea will give increased beauty and appropriateness to the figure - that man himself is blasted and withered, and then that all the external splendor which encircled him falls to the ground, like a flower whose support is gone.

And the grace of the fashion of it perisheth - Its beauty disappears.

So shall the rich man fade away in his ways - That is, his splendor, and all on which he prideth himself, shall vanish. The phrase "in his ways,"according to Rosenmuller, refers to his counsels, his plans, his purposes; and the meaning is, that the rich man, with all by which he is known, shall vanish. A man’ s "ways,"that is, his mode of life, or those things by which he appears before the world, may have somewhat the same relation to him which the flower has to the stalk on which it grows, and by which it is sustained. The idea of James seems to be, that as it was indisputable that the rich man must soon disappear, with all that he had of pomp and splendor in the view of the world, it was well for him to be reminded of it by every change of condition; and that he should therefore rejoice in the providential dispensation by which his property would be taken away, and by which the reality of his religion would be tested. We should rejoice in anything by which it can be shown whether we are prepared for heaven or not.

Barnes: Jam 1:12

Blessed is the man that endureth temptation - The apostle seems here to use the word "temptation"in the most general sense, as denoting anything that will try the reality of religion, whether affliction, or persecution, or a direct inducement to sin placed before the mind. The word temptation appears in this chapter to be used in two senses; and the question may arise, why the apostle so employs it. Compare Jam 1:2, Jam 1:13. But, in fact, the word "temptation"is in itself of so general a character as to cover the whole usage, and to justify the manner in which it is employed. It denotes anything that will try or test the reality of our religion; and it may be applied, therefore, either to afflictions or to direct solicitations to sin - the latter being the sense in which it is now commonly employed. In another respect, also, essentially the same idea enters into both the ways in which the word is employed.

Affliction, persecution, sickness, etc., may be regarded as, in a certain sense, temptations to sin; that is, the question comes before us whether we will adhere to the religion on account of which we are persecuted, or apostatize from it, and escape these sufferings; whether in sickness and losses we will be patient and submissive to that God who lays his hand upon us, or revolt and murmur. In each and every case, whether by affliction, or by direct allurements to do wrong, the question comes before the mind whether we have religion enough to keep us, or whether we will yield to murmuring, to rebellion, and to sin. In these respects, in a general sense, all forms of trial may be regarded as temptation. Yet in the following verse Jam 1:13 the apostle would guard this from abuse. So far as the form of trial involved an allurement or inducement to sin, he says that no man should regard it as from God. That cannot be his design. The trial is what he aims at, not the sin. In the verse before us he says, that whatever may be the form of the trial, a Christian should rejoice in it, for it will furnish an evidence that he is a child of God.

For when he is tried - In any way - if he bears the trial.

He shall receive the crown of life - See the notes at 2Ti 4:8. It is possible that James had that passage in his eye Compare the Introduction, 5.

Which the Lord hath promised - The sacred writers often speak of such a crown as promised, or as in reserve for the children of God. 2Ti 4:8; 1Pe 5:4; Rev 2:10; Rev 3:11; Rev 4:4.

Them that love him - A common expression to denote those who are truly pious, or who are his friends. It is sufficiently distinctive to characterize them, for the great mass of men do not love God. Compare Rom 1:30.

Barnes: Jam 1:13

Let no man say when he is tempted, I am tempted of God - See the remarks on the previous verse. The apostle here seems to have had his eye on whatever there was in trial of any kind to induce us to commit sin - whether by complaining, by murmuring, by apostacy, or by yielding to sin. So far as that was concerned, he said that no one should charge it on God. He did nothing in any way with a view to induce men to do evil. That was only an incidental thing in the trial, and was no part of the divine purpose or design. The apostle felt evidently that there was great danger, from the general manner in which the word "temptation"was used, and from the perverse tendency of the heart, that it would be charged on God that he so arranged these trials, and so influenced the mind, as to present inducements to sin. Against this, it was proper that an inspired apostle should bear his solemn testimony; so to guard the whole subject as to show that whatever there was in any form of trial that could be regarded as an inducement or allurement to sin, is not the thing which he contemplated in the arrangement, and does not proceed from him. It has its origin in other causes; and if there was nothing in the corrupt human mind itself leading to sin, there would be nothing in the divine arrangement that would produce it.

For God cannot be tempted with evil - Margin, "evils."The sense is the same. The object seems to be to show that, in regard to the whole matter of temptation, it does not pertain to God. Nothing can be presented to his mind as an inducement to do wrong, and as little can he present anything to the mind of man to induce him to sin. Temptation is a subject which does not pertain to him. He stands aloof from it altogether. In regard to the particular statement here, that "God cannot be tempted with evil,"or to do evil, there can be no doubt of its truth, and it furnishes the highest security for the welfare of the universe. There is nothing in him that has a tendency to wrong; there can be nothing presented from without to induce him to do wrong:

(1)    There is no evil passion to be gratified, as there is in men;

(2)    There is no want of power, so that an allurement could be presented to seek what he has not;

(3)    There is no want of wealth, for he has infinite resources, and all that there is or can be is his Psa 50:10-11;

(4)    There is no want of happiness, that he should seek happiness in sources which are not now in his possession. Nothing, therefore, could be presented to the divine mind as an inducement to do evil.

Neither tempteth he any man - That is, he places nothing before any human being with a view to induce him to do wrong. This is one of the most positive and unambiguous of all the declarations in the Bible, and one of the most important. It may be added, that it is one which stands in opposition to as many feelings of the human heart as perhaps any other one. We are perpetually thinking - the heart suggests it constantly - that God does place before us inducements to evil, with a view to lead us to sin. This is done in many ways:

(a)    People take such views of his decrees as if the doctrine implied that he meant that we should sin, and that it could not be otherwise than that we should sin.

(b)    It is felt that all things are under his control, and that he has made his arrangements with a design that men should do as they actually do.

©    It is said that he has created us with just such dispositions as we actually have, and knowing that we would sin.

(d)    It is said that, by the arrangements of his Providence, he actually places inducements before us to sin, knowing that the effect will be that we will fall into sin, when we might easily have prevented it.

(e)    It is said that he suffers some to tempt others, when he might easily prevent it if he chose, and that this is the same as tempting them himself.

Now, in regard to these things, there may be much which we cannot explain, and much which often troubles the heart even of the good; yet the passage before us is explicit on one point, and all these things must be held in consistency with that - that God does not place inducements before us with a view that we should sin, or in order to lead us into sin. None of his decrees, or his arrangements, or his desires, are based on that, but all have some other purpose and end. The real force of temptation is to be traced to some other source - to ourselves, and not to God. See the next verse.

Barnes: Jam 1:14

But every man is tempted, when he is drawn away of his own lust - That is, the fountain or source of all temptation is in man himself. It is true that external inducements to sin may be placed before him, but they would have no force if there was not something in himself to which they corresponded, and over which they might have power. There must be some "lust;"some desire; some inclination; something which is unsatisfied now, which is made the foundation of the temptation, and which gives it all its power. If there were no capacity for receiving food, or desire for it, objects placed before us appealing to the appetite could never be made a source of temptation; if there were nothing in the soul which could be regarded as the love of acquisition or possession, gold would furnish no temptation; if there were no sensual propensities, we should be in that quarter above the power of temptation.

In each case, and in every form, the power of the temptation is laid in some propensity of our nature, some desire of that which we do not now possess. The word rendered "lust"in this place ( ἐπιθυμίας epithumias ), is not employed here in the narrow sense in which it is now commonly used, as denoting libidinousness. It means desire in general; an earnest wish for anything. Notes, Eph 4:22. It seems here to be used with reference to the original propensities of our nature - the desires implanted in us, which are a stimulus to employment - as the desire of knowledge, of food, of power, of sensual gratifications; and the idea is, that a man may be drawn along by these beyond the prescribed limits of indulgence, and in the pursuit of objects that are forbidden. He does not stop at the point at which the law requires him to stop, and is therefore guilty of transgression. This is the source of all sin. The original propensity may not be wrong, but may be perfectly harmless - as in the case of the desire of food, etc. Nay, it may furnish a most desirable stimulus to action; for how could the human powers be called forth, if it were not for this? The error, the fault, the sin, is, not restraining the indulgence where we are commanded to do it, either in regard to the objects sought, or in regard to the degree of indulgence.

And enticed - Entrapped, caught; that is, he is seized by this power, and held fast; or he is led along and beguiled, until he falls into sin, as in a snare that springs suddenly upon him.

Επιθυμια Epithumia in the New Testament, is sometimes employed in a good sense, Luk 22:15; Phi 1:23; 1Th 2:17; often in a bad sense, as in Mar 4:19; Joh 8:44; Rom 1:24; Rom 6:12; Rom 7:7; 1Jo 2:16; but there is no difficulty in making the distinction; the context easily determining the matter. And this passage in James seems at once to fix down on επιθυμιας epithumias the sense of evil or corrupt desire. That it can mean a "harmless propensity;"or that it is a propensity on whose character the apostle does not at all pronounce, is incredible. It is said to "draw away a man and entice him;"to "conceive and bring forth sin:"and a principle from which such fruit springs cannot be very harmless. Without doubt, the apostle traces the whole evil of temptation, which some falsely ascribed to God, to the sinful desires of the human heart; and, as our author remarks, he seems to take the common sense view without entertaining any thought of nice philosophical distinction. We cannot for a moment suppose the apostle to say - "the evil is not to be traced to God, but to a harmless propensity."

The whole passage, with the words and figures which are used, show that the idea in the apostle’ s mind was that of an enticing harlot. The επιθυμια epithumia is personified. She persuades the understanding and will into her impure embrace. The result of this fatal union is the "conception"and ultimate "bringing forth"of actual sin, which again brings forth death. This is the true genealogy of sin (McKnight); and to say that the επιθυμια epithumia , or evil desire, of which the apostle says that it is the "origo mali ,"is harmless, - is to contradict him, and Paul also, who in a parallel passage says that he had not known the επιθυμια epithumia , or inward desire after forbidden objects, to be sinful, unless the law had enlightened him and said "thou shalt not covet."Mr. Scott has spoken in strong terms of the folly of some parties who understand επιθυμια epithumia . Here only of the desire of sensual gross indulgence, to the exclusion of other sinful desires; but the extreme of interpreting it as meaning nothing sinful at all, deserves equal reprehension. The reader, however, will notice that the author does not venture on this assertion. He says "it may be so,"and otherwise modifies his view.)

Barnes: Jam 1:15

Then when lust hath conceived - Compare Job 15:35. The allusion here is obvious. The meaning is, when the desire which we have naturally is quickened, or made to act, the result is that sin is produced. As our desires of good lie in the mind by nature, as our propensities exist as they were created, they cannot be regarded as sin, or treated as such; but when they are indulged, when plans of gratification are formed, when they are developed in actual life, the effect is sin. In the mere desire of good, of happiness, of food, of raiment, there is no sin; it becomes sin when indulged in an improper manner, and when it leads us to seek that which is forbidden - to invade the rights of others, or in any way to violate the laws of God. The Rabbis have a metaphor which strongly expresses the general sense of this passage"- "Evil concupiscence is at the beginning like the thread of a spider’ s web; afterwards it is like a cart rope."Sanhedrin, fol. 99.

It bringeth forth sin - The result is sin - open, actual sin. When that which is conceived in the heart is matured, it is seen to be sin. The design of all this is to show that sin is not to be traced to God, but to man himself; and in order to this, the apostle says that there is enough in the heart of man to account for all actual sin, without supposing that it is caused by God. The solution which he gives is, that there are certain propensities in man which, when they are suffered to act themselves out, will account for all the sin in the world. In regard to those native propensities themselves, he does not say whether he regards them as sinful and blameworthy or not; and the probability is, that he did not design to enter into a formal examination, or to make a formal statement, of the nature of these propensities themselves. He looked at man as he is as a creature of God - as endowed with certain animal propensities - as seen, in fact, to have strong passions by nature; and he showed that there was enough in him to account for the existence of sin, without bringing in the agency of God, or charging it on him.

In reference to those propensities, it may be observed that there are two kinds, either of which may account for the existence of sin, but which are frequently both combined. There are, first, our natural propensities; those which we have as men, as endowed with an animal nature, as having constitutional desires to be gratified, and wants to be supplied. Such Adam had in innocence; such the Saviour had; and such are to be regarded as in no respect in themselves sinful and wrong. Yet they may, in our case, as they did in Adam, lead us to sin, because, under their strong influence, we may be led to desire that which is forbidden, or which belongs to another. But there are, secondly, the propensities and inclinations which we have as the result of the fall, and which are evil in their nature and tendency; which as a matter of course, and especially when combined with the former, lead to open transgression. It is not always easy to separate these, and in fact they are often combined in producing the actual guilt of the world. It often requires a close analysis of a man’ s own mind to detect these different ingredients in his conduct, and the one often gets the credit of the other. The apostle James seems to have looked at it as a simple matter of fact, with a common sense view, by saying that there were "desires"( ἐπιθυμίας epithumias ) in a man’ s own mind which would account for all the actual sin in the world, without charging it on God. Of the truth of this, no one can entertain a doubt. - (See the supplementary note above at Jam 1:14.)

And sin, when it is finished bringeth forth death - The result of sin when it is fully carried out, is death - death in all forms. The idea is, that death, in whatever form it exists, is to be traced to sin, and that sin will naturally and regularly produce it. There is a strong similarity between this declaration and that of the apostle Paul Rom 6:21-23; and it is probable that James had that passage in his mind. See the sentiment illustrated in the notes at that passage, and Rom 5:12 note. Any one who indulges in a sinful thought or corrupt desire, should reflect that it may end in death - death temporal and eternal. Its natural tendency will be to produce such a death. This reflection should induce us to check an evil thought or desire at the beginning. Not for one moment should we indulge in it, for soon it may secure the mastery and be beyond our control; and the end may be seen in the grave, and the awful world of woe.

Barnes: Jam 1:16

Do not err, my beloved brethren - This is said as if there were great danger of error in the point under consideration. The point on which he would guard them, seems to have been in respect to the opinion that God was the author of sin, and that the evils in the world are to be traced to him. There was great danger that they would embrace that opinion, for experience has shown that it is a danger into which men are always prone to fall. Some of the sources of this danger have been already alluded to. Notes, Jam 1:13. To meet the danger he says that, so far is it from being true that God is the source of evil, he is in fact the author of all that is good: every good gift, and every perfect gift Jam 1:17, is from him, Jam 1:18.

Barnes: Jam 1:17

Every good gift and every perfect gift - The difference between good and perfect here, it is not easy to mark accurately. It may be that the former means that which is benevolent in its character and tendency; the latter that which is entire, where there is nothing even apparently wanting to complete it; where it can be regarded as good as a whole and in all its parts. The general sense is, that God is the author of all good. Every thing that is good on the earth we are to trace to him; evil has another origin. Compare Mat 13:28.

Is from above - From God, who is often represented as dwelling above - in heaven.

And cometh down from the Father of lights - From God, the source and fountain of all light. Light, in the Scriptures, is the emblem ot knowledge, purity, happiness; and God is often represented as light. Compare 1Jo 1:5. Notes, 1Ti 6:16. There is, doubtless, an allusion here to the heavenly bodies, among which the sun is the most brilliant. It appears to us to be the great original fountain of light, diffusing its radiance overall worlds. No cloud, no darkness seems to come from the sun, but it pours its rich effulgence on the farthest part of the universe. So it is with God. There is no darkness in him 1Jo 1:5; and all the moral light and purity which there is in the universe is to be traced to him. The word Father here is used in a sense which is common in Hebrew (Compare the notes at Mat 1:1) as denoting that which is the source of anything, or that from which anything proceeds. Compare the notes at Isa 9:6.

With whom is no variableness, neither shadow of turning - The design here is clearly to contrast God with the sun in a certain respect. As the source of light, there is a strong resemblance. But in the sun there are certain changes. It does not shine on all parts of the earth at the same time, nor in the same manner all the year. It rises and sets; it crosses the line, and seems to go far to the south, and sends its rays obliquely on the earth; then it ascends to the north, recrosses the line, and sends its rays obliquely on southern regions. By its revolutions it produces the changes of the seasons, and makes a constant variety on the earth in the productions of different climes. In this respect God is not indeed like the sun. With him there is no variableness, not even the appearance of turning. He is always the same, at all seasons of the year, and in all ages; there is no change in his character, his mode of being, his purposes and plans. What he was millions of ages before the worlds were made, he is now; what he is now, he will be countless millions of ages hence. We may be sure that whatever changes there may be in human affairs; whatever reverses we may undergo; whatever oceans we may cross, or whatever mountains we may climb, or in whatever worlds we may hereafter take up our abode, God is the same. The word which is here rendered "variableness"( παραλλαγὴ parallagē ) occurs nowhere else in the New Testament. It means change, alteration, vicissitude, and would properly be applied to the changes observed in astronomy. See the examples quoted in Wetstein. The phrase rendered "shadow of turning"would properly refer to the different shade or shadow cast by the sun from an object, in its various revolutions, in rising and setting, and in its changes at the different seasons of the year. God, on the other hand, is as if the sun stood in the meridian at noon-day, and never cast any shadow.

Barnes: Jam 1:18

Of his own will - Greek "willing." βουληθεὶς boulētheis . The idea is, that the fact that we are "begotten"to be his children is to be traced solely to his will. He purposed it, and it was done. The antecedent in the case on which all depended was the sovereign will of God. See this sentiment explained in the notes at Joh 1:13. Compare the notes at Eph 1:5. When it is said, however, that he has done this by his mere will, it is not to be inferred that there was no reason why it should be done, or that the exercise of his will was arbitrary, but only that his will determined the matter, and that is the cause of our conversion. It is not to be inferred that there are not in all cases good reasons why God wills as he does, though those reasons are not often stated to us, and perhaps we could not comprehend them if they were. The object of the statement here seems to be to direct the mind up to God as the source of good and not evil; and among the most eminent illustrations of his goodness is this, that by his mere will, without any external power to control him, and where there could be nothing but benevolence, he has adopted us into his family, and given us a most exalted condition, as renovated beings, among his creatures.

Begat he us - The Greek word here is the same which in Jam 1:15 is rendered "bringeth forth,"- "sin bringeth forth death."The word is perhaps designedly used here in contrast with that, and the object is to refer to a different kind of production, or bringing forth, under the agency of sin, and the agency of God. The meaning here is, that we owe the beginning of our spiritual life to God.

With the word of truth - By the instrumentality of truth. It was not a mere creative act, but it was by truth as the seed or germ. There is no effect produced in our minds in regeneration which the truth is not fitted to produce, and the agency of God in the case is to secure its fair and full influence on the soul.

That we should be a kind of first-fruits of his creatures - Compare Eph 1:12. For the meaning of the word rendered "first-fruits,"see the note at Rom 8:23. Compare Rom 11:6; Rom 16:5; 1Co 15:20, 1Co 15:23; 1Co 16:15; Rev 14:4. It does not elsewhere occur in the New Testament It denotes, properly, that which is first taken from anything; the portion which was usually offered to God. The phrase here does not primarily denote eminence in honor or degree, but refers rather to time - the first in time; and in a secondary sense it is then used to denote the honor attached to that circumstance. The meaning here is, either.

(1)\caps1     t\caps0 hat, under the gospel, those who were addressed by the apostles had the honor of being first called into his kingdom as a part of that glorious harvest which it was designed to gather in this world, and that the goodness of God was manifested in thus furnishing the first-fruits of a most glorious harvest; or,

(2)\caps1     t\caps0 he reference may be to the rank and dignity which all who are born again would have among the creatures of God in virtue of the new birth.

Barnes: Jam 1:19

Wherefore, my beloved brethren - The connection is this: "since God is the only source of good; since he tempts no man; and since by his mere sovereign goodness, without any claim on our part, we have had the high honor conferred on us of being made the first-fruits of his creatures, we ought to be ready to hear his voice, to subdue all our evil passions, and to bring our souls to entire practical obedience."The necessity of obedience, or the doctrine that the gospel is not only to be learned but practiced, is pursued at length in this and the following chapter. The particular statement here Jam 1:19-21 is, that religion requires us to be meek and docile; to lay aside all irritability against the truth, and all pride of opinion, and all corruption of heart, and to receive meekly the ingrafted word. See the analysis of the chapter.

Let every man be swift to hear, slow to speak - That is, primarily, to hear God; to listen to the instructions of that truth by which we have been begotten, and brought into so near relation to him. At the same time, though this is the primary sense of the phrase here, it may be regarded as inculcating the general doctrine that we are to be more ready to hear than to speak; or that we are to be disposed to learn always, and from any source. Our appropriate condition is rather that of learners than instructors; and the attitude of mind which we should cultivate is that of a readiness to receive information from any quarter. The ancients have some sayings on this subject which are well worthy of our attention. "Men have two ears, and but one tongue, that they should hear more than they speak.""The ears are always open, ever ready to receive instruction; but the tongue is surrounded with a double row of teeth, to hedge it in, and to keep it within proper bounds."See Benson. So Valerius Maximus, vii. 2.

"How noble was the response of Xenocrates! When he met the reproaches of others with a profound silence, someone asked him why he alone was silent. ‘ Because,’ says he, ‘ I have sometimes had occasion to regret that I have spoken, never that I was silent.’ "See Wetstein. So the son of Sirach, "Be swift to hear, and with deep consideration ( ἐν μακροθυμίᾳ en makrothumia ) give answer."So the Rabbis have some similar sentiments. "Talk little and work much."Pirkey Aboth. c. i. 15. "The righteous speak little and do much; the wicked speak much and do nothing."Bava Metsia, fol. 87. A sentiment similar to that before us is found in Ecc 5:2. "Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God."So Pro 10:19. "In the multitude of words there wanteth not sin."Pro 13:3. "He that keepeth his mouth keepeth his life."Pro 15:2. "The tongue of the wise useth knowledge aright, but the mouth of fools poureth out foolishness."

Slow to wrath - That is, we are to govern and restrain our temper; we are not to give indulgence to excited and angry passions. Compare Pro 16:32, "He that is slow to anger is greater than the mighty; and he that ruleth his spirit than he that taketh a city."See also on this subject, Job 5:2; Pro 11:17; Pro 13:10; Pro 14:16; Pro 15:18; Pro 19:19; Pro 22:24; Pro 25:28; Ecc 7:9; Rom 12:17; 1Th 5:14; 1Pe 3:8. The particular point here is, however, not that we should be slow to wrath as a general habit of mind, which is indeed most true, but in reference particularly to the reception of the truth. We should lay aside all anger and wrath, and should come to the investigation of truth with a calm mind, and an imperturbed spirit. A state of wrath or anger is always unfavorable to the investigation of truth. Such an investigation demands a calm spirit, and he whose mind is excited and enraged is not in a condition to see the value of truth, or to weigh the evidence for it.

Poole: Jam 1:2

My brethren both as being of the same nation and the same religion; so he calls them, that the kindness of his compellation might sweeten his exhortations.

Count it esteem it so by a spiritual judgment, though the flesh judge otherwise.

All joy matter of the chiefest joy, viz. spiritual. So all is taken, 1Ti 1:15 .

When ye fall into when ye are so beset and circumvented by them, that there is no escaping them, but they come upon you, though by the directeth of God’ s providence, yet not by your own seeking.

Divers temptations so he calls afflictions, from God’ s end in them, which is to try and discover what is in men, and whether they will cleave to him or not. The Jews were hated by other nations, and the Christian Jews even by their own, and therefore were exposed to divers afflictions, and of divers kinds, 1Pe 1:6 .

Poole: Jam 1:3

Knowing this considering.

That the trying of your faith the reason why he called afflictions temptations, as well as why believers should count it all joy to fall into them, viz. because they are trials of their faith, and such trials as tend to approbation, as the word (different from that in the former verse) imports.

Of your faith both of the truth of the grace itself, and of your constancy in the profession of it.

Worketh patience not of itself, but as a means in the hand of God, made effectual to that end.

Objection. Rom 5:3 , it is said, Tribulation worketh patience, and patience, experience, or trial; whereas here it is said, that trial works patience.

Answer. The words used here and Rom 5:3 are different; here it is dokimion , which signifies actively, the trying itself, and this works patience; there it is dokimh , which is taken passively, for the experiment following upon the trial; or, as we read it, the experience, viz. of our sincerity, as well as of God’ s consolation, which may well be the effect of patience wrought by and under trials. And so both are true, that tribulation, as Paul speaks, and trial, as James, work patience; and patience, not a further trial, but rather discovery, or experiment, or approbation of what we are, which appears by nothing more than by patience under sufferings.

Poole: Jam 1:4

But let patience have her perfect work i.e. effect: q.d. Let it have its full efficacy in you, both in making you absolutely subject to God’ s will, and constant to the end under all your sufferings.

That ye may be perfect and entire that you may grow perfect in this grace, as well as in others, and have the image of Christ (to whom ye are to be conformed) completed in you.

Wanting nothing either not failing, not fainting in trials, or not defective in any thing which is a needful part of Christianity.

Poole: Jam 1:5

If any of you lack wisdom ; if, doth not imply a doubt, but supposeth something which they themselves would grant; viz. that they did lack wisdom, either in whole or in part. It is as if he had said, Since, or seeing, ye lack, &c. See the like, Mal 1:6 . Though this hold true of wisdom taken more generally, yet wisdom here is to be restrained, according to the circumstances of the text, and taken for wisdom or skill to bear afflictions so as to rejoice in them.

Let him ask of God by believing, fervent prayer.

That giveth to all men either to all sorts of men, Jew or Gentile, bond or free, &c., or to all that so ask, as appears by the next verse.

Liberally or simply, Rom 12:8 , i.e. with an open, free, large heart, in opposition to the contracted, narrow spirits of covetous misers. Our translation renders it well liberally; and so the word is used, 2Co 8:2 9:13 .

And upbraideth not doth not twit them with their importunity, or frequency in asking, (as men often do), however he may upbraid them with their unthankfulness for, or abuse of, what they have received.

And it shall be given him: see Mat 7:7,8 Joh 16:23 . The promise is here added to encourage faith in asking.

Poole: Jam 1:6

But let him ask in faith with confidence of God’ s hearing, grounded on the Divine attributes and promises, Mar 11:24 1Jo 5:14 .

Nothing wavering either not disputing God’ s power or promise; or rather, not doubting, not slandering through unbelief, Rom 4:20 , where the same Greek word is used: so Act 10:20 , nothing doubting; and Mar 11:23 , where it is opposed to believing.

For he that wavereth is like a wave of the sea driven with the wind and tossed: this notes either the emptiness and unprofitableness of faithless prayer, when men’ s minds are thus at uncertainties, tossed to and fro; the confidence they sometimes seem to have, like waves, falls down and fails, and their prayers come to nothing: or, the disquiet and torment distrust works in the minds of such waverers, which are never settled till faith come and fix them, Isa 57:20 .

Poole: Jam 1:7

For let not that man he that wavers, in opposition to him that asks in faith: all doubting doth not hinder the hearing of prayer, but that which excludes faith, Mar 9:23,24 .

Think vainly conceit, or persuade himself.

That he shall receive any thing of the Lord even the least mercy, much less the wisdom mentioned.

Poole: Jam 1:8

A double minded man either;

1. A hypocrite, who is said to have a double heart, Psa 12:2 . Or rather;

2. He that is of a doubtful mind, wavering, and fluctuating with contrary motions, sometimes of one mind, sometimes of another; sometimes hoping, sometimes desponding.

Is unstable either unconstant, without any fixedness or consistency of spirit, as ready to depart from God as to cleave to him; or unquiet, troubled, full of inward tumults.

In all his ways by a Hebraism, ways, for counsels, purposes, actions, &c.

Poole: Jam 1:9

Let the brother i.e. the believer, (for to such he writes), all believers, or saints, being brethren in Christ, 1Co 16:20 1Th 5:26 1Ti 6:2 .

Of low degree the Greek word signifies both lowliness of mind and lowness of condition, (as the Hebrew word doth, to which it answers), but here is to be understood of the latter, as Luk 1:48but especially of such a low estate as a man is brought into for Christ’ s sake and the gospel’ s.

Rojoice in that he is exalted either exalted to be a brother, a member of Christ, a child of God, and heir of glory, which is the greatest preferment; or exalted to the honour of suffering for Christ: see Act 5:41 Rom 5:3 .

Poole: Jam 1:10

But the rich viz. broher, he that is in a high, honourable, or plentiful condition in the world.

In that he is made low supply from the former verse, let him rejoice in that he is made low; not as to his outward state, (for he is supposed to be rich still), but his inward disposition and frame of mind, God having given him a lowly heart in a high condition, and thereby prepared him for the cross, though as yet he be not under it.

Because as the flower of the grass he shall pass away: the reason why the rich brother should be humble in his greatest abundance, viz. because of the uncertainty of his enjoying what at present he possesseth; he is neither secure of his life, nor his wealth; he and his enjoyments pass away, and his pomp vanisheth as easily as the flower of the grass, which fades as soon as it flourisheth.

Poole: Jam 1:11

With a burning heat or, the scorching east wind, which in those countries was wont to rise with the sun, Jon 4:8 .

So also shall the rich man fade away either shall is here put for may, the future tense for the potential mood; and then the apostle doth not so much declare what always certainly stall be, as what easily may be, and frequently is, the prosperity of rich men not being always of so short continuance. Or, shall may be taken properly, as we read it; and then his is a general proposition, showing the mutable nature and short continuance of rich men and their riches, whose longest life is but short, and death, when it comes, strips them of their enjoyments: and though this frailty be common to all, yet he speaks of the rich especially, because they are so apt to hear themselves high upon their wealth, and put confidence in it, 1Ti 6:17 .

In his ways either in his journeyings and travels for his riches, or rather in his counsels, purposes, actions, Psa 146:4 .

Poole: Jam 1:12

Blessed is the man theft endureth holds out against the assaults and impressions of temptations with patience and constancy, Jam 5:11 Heb 12:5,7 .

Temptations afflictions, as Jam 1:2 .

For when he is tried approved, and found upon the trial to be sound in the faith: a metaphor taken from metals tried by fire, and found pure.

He shall receive the crown of life so the heavenly glory is called, Rev 2:10 , either because it is not to be had but in eternal life, or because of its duration and not fading away, 1Pe 5:4 .

Which the Lord hath promised: this shows on what gronnd it is to be expected, viz. on the account of the promise, and how sure we may be of it.

To them that love him i.e. all true believers, whose faith, and thereby title to the crown, is evidenced by love, which is the fulfilling of the law.

Objection. Why not, promised to them that suffer for Christ, of whom he here speaks?

Answer. That is implied, for none have him more, or evidence their love to him more, than they, that suffer for him.

Poole: Jam 1:13

Let no man say neither with his mouth, nor so much as in his heart, blasphemously cast the blame of his sins upon God, to clear himself.

When he is tempted so stirred up to sin as to be drawn to it.

I am tempted of God either solicited by God to sin, or enforced to it.

For God cannot be tempted with evil cannot be drawn aside to any thing that is unrighteous, by any motion from within, or impression from without.

Neither tempteth he any man doth no way seduce or enforce to sin, so as to be justly chargeable as the author of it.

Objection. God is said to be tempted, Exo 17:2,7 De 6:16 Psa 78:41 ; and to tempt, Gen 22:1 Deu 8:2 13:3 .

Answer. Both are to be understood of temptations of exploration, or for the discovery of something that was before hidden. Men tempt God, that they may know what he will do; God tempts men, that they (not he, for he knows it already) may know what themselves will do, which then appears, when the temptation draws it out; but neither is to be understood of the temptation here spoken of, viz. of seduction, or drawing into sin. God tempts by giving hard commands, Gen 22:1 ; by afflicting, as in Job’ s case; by letting loose Satan or other wicked instruments to tempt, 1Ki 22:22 ; by withholding his grace and deserting men, 1Sa 28:15 ; by presenting occasions which corruption within improves unto sin, and by ordering and governing the evil wills of men, as that a thief should steal out of this flock rather than that, that Nebuchadnezzar should come against Jerusalem rather than Rabbah, Eze 21:21,22 . But God doth not tempt by commanding, suggesting, soliciting, or persuading to sin.

Poole: Jam 1:14

He shows the great cause of sin; that lust hath a greater hand in it than either the devil or his instruments, who cannot make us sin without ourselves: they sometimes tempt, and do not prevail; but when lust tempts, it always prevails, either in whole or in part, it being a degree of sin to be our own tempters.

Drawn away either this notes a degree of sin, the heart’ s being drawn off from God; or the way whereby lust brings into sin, viz. the impetuousness and violence of its motions in us.

Of his own lust original corruption in its whole latitude, though chiefly with respect to the appetitive faculties.

And enticed either a further degree of sin, enticed by the pleasantness of the object, as represented by our own corruption; or another way of lust’ s working in us to sin, viz. by the delightfulness and pleasure of its motions: in the former it works by a kind of force, in this by flattery and deceit. It is either a metaphor taken from a fish enticed by a bait, and drawn after it, or rather from a harlot drawing a young man out of the right way, and alluring him with the bait of pleasure to commit folly with her.

Poole: Jam 1:15

Then when lust hath conceived lust (compared to a harlot) may be said to conceive, when the heart is pleased with the motion, and yields some consent to it.

It bringeth forth sin the birth of sin may be the complete consent of the will to it, or the outward act of it.

And sin actual sin, the fruit and product of original.

When it is finished sin is finished, when it is not only committed, but continued in, as the way and course of a man’ s life.

Bringeth forth death not only temporal, but eternal. Or we may thus take the order and progress of sin: the first indeliberate motion of lust, is the temptation or bait, which by its pleasantness enticeth, and by its vehemency draws the heart after it (as the harlot, Pro 7:21 , with the flattering of her lips forced the young man, telling him of the pleasure he should enjoy, Jam 1:14,16-18 , and then he goes after her, Jam 1:22 ); the heart’ s lingering about and being entangled with the delightful motion of lust, is its committing folly with it; when the full consent is joined, lust hath conceived; when the outward act is performed, sin is brought forth; and when sin is finished in a settled course, it brings forth death; which, though every sin do in the merit of it, yet sin only finished doth in the event.

Objection. Doth not this imply lust, and its first motions, not to be sin?

Answer. No: for;

1. The least motions of it are forbidden, Mat 5:28 Rom 7:7 .

2. It is contrary to the law and Spirit of God, Rom 7:23,25 Ga 5:16,17 .

3. It is the fountain of impurity, and therefore is itself impure, Job 14:4 Mat 7:15,16 Jas 3:11 .

4. Evil thoughts defile a man, Mat 15:19 Act 8:22 .

Objection. How is lust said here to bring forth sin, when, Rom 7:8 , sin is said to work lust?

Answer. James calls the corrupt principle itself lust, and the actings of it, sin; whereas Paul calls the same principle sin, and the actings of it lust. And so both are true, lust, as a root, brings forth the acts of sin as its fruits; and sin as a root, brings forth actual lusts, as its fruits.

Poole: Jam 1:16

Viz. in imputing your sins to God, and saying, that when you are tempted you are tempted of him.

Poole: Jam 1:17

Every good gift Greek, giving; and so it may be distinct from gift in the next clause; to show, that whereas men sometimes give good gifts in all evil way, and with an evil mind, God’ s giving, as well as gift, is always good; and therefore when we receive any thing of him, we should look not only to the thing itself, but to his bounty and goodness in giving it. Or, it may be rendered as our translators do, gift, and so the word is sometimes used by profane writer’ s themselves; and then, though it may be implied, that all good gifts, and of all kinds, of nature and of grace, are from God, yet the apostle’ s design in this place being to prove that God is not the author of sin, good gifts may most fairly be understood the best gifts, those of grace, (spiritual blessings, Eph 1:3 ), such being contrary to sin, and destructive of it, in one of which he instanceth, viz. regeneration, Jam 1:18 .

And every perfect gift the highest degree of good gifts, those that perfect us most; to intimate, that all the parts and steps of spiritual life, from the first beginning of grace in regeneration to the consummation of it in glory, are of God.

Is from above i.e. from heaven, Joh 3:27,31 ; and heaven is put for God that dwells there, Luk 15:21 .

And cometh down from the Father the Creator, Author, or First Cause, as Heb 12:9 ; it is spoken after the manner of the Hebrews: see Gen 4:20,21 .

Of lights God is the author of all perfection, and so of corporeal light; but here we are to understand spiritual light, the light of knowledge, faith, holiness, as opposed to the darkness of ignorance, unbelief, sin; of which he cannot be the author.

With whom is no variableness, neither shadow of turning: he here sets forth God as essentially and immutably good, and the Father of lights, by allusion to the sun, the fountain of corporeal light, and makes use of terms borrowed from astronomy. The sun, though it scattereth its beams every where, yet is not without its changes, parallaxes, and diversities of aspects, not only sometimes clear and sometimes eclipsed, but one while in the east, another in the south, then in the west; nor without its turnings in its annual course from tropic to tropic, (to which the Greek word here used seems to allude), its various accesses and recesses, by reason of which it casts different shadows: but God is always the same, like himself, constant in the emanations of his goodness, without casting any dark shadow of evil, which might infer a change in him.

Poole: Jam 1:18

Of his own will out of his mere good pleasure, as the original cause, and not moved to it by any dignity or merit in us, Eph 1:9 2Ti 1:9 .

Begat he us by a spiritual generation, whereby we are new born, and are made partakers of a Divine nature, Joh 1:13 1Pe 1:3,23 .

With the word of truth i.e. the word of the gospel, as the instrument or means whereby we are regenerated: why it is called

the word of truth see Eph 1:13 .

That we should be a kind of first-fruits i.e. most excellent creatures, being singled out and separated from the rest, and consecrated to God, as under the law the first-fruits were, Rev 14:4 .

Of his creatures viz. reasonable creatures; the word creature being elsewhere restrained to men: see Mar 16:15 Col 1:15 .

Poole: Jam 1:19

Let every man be swift to hear prompt and ready to hear God speaking in

the word of truth before mentioned.

Slow to speak either silently and submissively hear the word, or speak not rashly and precipitately of the things of faith, but be well furnished yourselves with spiritual knowledge, ere you take upon you to teach others.

Slow to wrath either, be not angry at the word, or the dispensers of it, though it come close to your consciences, and discover your secret sins; the word is salt, do not quarrel if it make your sores smart, being it will keep them from festering: or, be not angrily prejudiced against those that dissent from you.

For the wrath of man: that anger which is merely human, and generally sinful, inordinate passion and carnal zeal.

Worketh not the righteousness of God will not accomplish the ends of the word in you, viz. to work that righteousness which in the word God prescribes you. But here is withal a meiosis in the words, less being spoken than is intended; it is implied therefore, that the wrath of man hinders the operation of the word, and disposeth to that unrighteousness which is forbidden by it.

PBC: Jam 1:2

See Philpot: PATIENCE AND HER PERFECT WORK

PBC: Jam 1:18

The Greek word that the word "begat" comes from is only used 2 times in the New Testament.  This is not the same one used in Joh 3:8.  This one always means, not conception, but it always means "birth" - in this case the writer is making a difference between conception and birth.  So what's the analogy here.  Ok, he's making this analogy, he's making this word picture, as far as James is concerned getting regenerated is like getting conceived and getting converted is like being born.  Here's a child in the womb, it's got life but it's not brought to light yet and so what James is saying right here is of His own will "birthed" he you with the word of truth.  You cannot in consciousness, you cannot in the full assurance of faith, you cannot have any evidence that you're one of the Lord's children, you cannot openly embrace the Lord Jesus Christ - that's conversion.

266

Haydock: Jam 1:1

James, a servant of God, and of our Lord Jesus Christ. Some have doubted whether the author of this epistle was St. James, the apostle, because he does not call himself an apostle. By the same weak argument we might reject all the three epistles of St. John and his Apocalypse, and the epistle of St. Jude. Nor does St. Paul give himself this title in those to the Thessalonians, to the Philippians, to Philemon, or to the Hebrews. ---

To the twelve tribes, which are dispersed. Literally, which are in the dispersion. That is, to the Jews converted in all nations. ---

Greetings. [1] Literally, salvation. Which comprehendeth much the same as, when St. Paul says, grace, peace, mercy, &c. (Witham)

===============================

[BIBLIOGRAPHY]

Salutem, Greek: chairein, salvari, salvos esse.

Haydock: Jam 1:2

Into divers temptations. The word temptations, in this epistle, is sometimes taken for trials by afflictions or persecutions, as in this place; sometimes for a tempting, enticing, or drawing others into sin. (Witham)

Haydock: Jam 1:3-4

The trying of your faith worketh patience. St. Paul seems to assert the reverse: (Romans v. 3.) when he says, patience worketh a trial. They are easily reconciled. Here St. James teacheth us, that patience is occasionally obtained, and strengthened by sufferings, the meaning of St. Paul is, that patience worketh, sheweth itself, and is found perfect in the sight of God by trials. (Witham)

Haydock: Jam 1:5

And upbraideth not. That is, God does not think much, nor reproach us with the multitude of his benefits and favours: and if he puts sinners in mind of their repeated ingratitude, it is for their good and conversion. (Witham)

Haydock: Jam 1:7

Let not that man think that he shall receive. He that has not a lively faith and firm hope, wavering with a distrust of God's power or goodness, must not imagine to receive what he so faintly asks. (Witham)

Haydock: Jam 1:8

Such a one, is as it were a double-minded man, [2] divided betwixt God and the world, halting betwixt two, and becomes inconstant in all his ways, always rising and falling, beginning and relapsing. (Witham)

===============================

[BIBLIOGRAPHY]

Duplex animo, Greek: aner dipsuchos, quasi habens duas animas, dubius, incertus, potius quam hypocrita.

Haydock: Jam 1:9-12

The brother of low condition. Literally, humble. [3] See Luke i. 48. The sense is, that a Christian, of never so low and poor a condition, may glory, and rejoice even in his poverty, that he is not only the servant, but even the adoptive son of God. But the rich, in his being low. Some word must be here understood to make the sense complete. If we understand, let the rich man glory, it must be expounded by irony, by what follows, of his passing away like a flower. But others rather understand some other word of a different signification; as, let the rich man lament the low condition that he must come to; for he must quickly fade away like grass. ---

The beauty of the shape thereof [4] perished. So the Hebrews say, the face of the heavens, the face of the earth, &c. (Witham)

Haydock: Jam 1:9

[BIBLIOGRAPHY]

Humilis, and in humilitate, Greek: tapeinos, tapeinosei. See Luke i. 48.

Haydock: Jam 1:11

[BIBLIOGRAPHY]

Decor vultus ejus, Greek: euprepeia tou prosopou; the Hebrew says, faciem, cœli, terræ, gladii, &c.

Haydock: Jam 1:13

God is not a tempter [5] of evils, and he tempteth no man. Here to tempt, is to draw and entice another to the evil of sin, which God cannot do. The Greek may also signify, he neither can be tempted, nor tempt any one. But every one is thus tempted by the evil desires of his corrupt nature, which is called concupiscence, and which is not properly called a sin of itself, but only when we yield to it. (Witham)

===============================

[BIBLIOGRAPHY]

Deus enim intentator, i.e. non tentator; by the Greek, Greek: apeirastos; which may signify intentabilis, qui non potest tentari.

Haydock: Jam 1:15

When concupiscence hath conceived, (man's free will yielding to it) it bringeth [6] forth sin, our perverse inclinations become sinful, and when any grievous sin is completed, or even consented to, it begetteth death, it maketh the soul guilty of eternal death. It may not be amiss here to observe with St. Gregory, &c. that there are three degrees of temptations: the first, by suggestion only; the second, by delectation; the third, by consent. The first, the devil, or our own frail nature, tempts us by a suggestion of evil thoughts in our imagination: to have such thoughts and imaginations may be no sin at all, though the things and objects represented be never so foul and hideous, though they may continue never so long, and return never so often. The reason is, because we cannot hinder them. On the contrary, if our will remains displeased with them, and resist them, such a resistance is meritorious, and by the mercies of God will purchase us a reward. Second, these representations may be followed with a delight or delectation in the senses, or in the body only; and if by an impression made against the will, which we no ways consent to, there is again no sin. There may be also some neglect in the person tempted, by not using sufficient endeavours to resist and repel those thoughts, which if it be only some small neglect, the sin is not great: but if the person tempted hath wilfully, and with full deliberation, taken delight in evil thoughts, either of revenge, or of fornication, or adultery, or about any thing very sinful, such a wilful delight is a grievous and deadly sin, though he hath not had a will or design to perform the action itself. The reason is, because he then wilfully consents in mind and heart to a sinful delight, though not to the execution or action. And the sin may be great, and mortal, though it be but for a short time: for a temptation may continue for a long time and be no sin; and there may be a great sin in a short time. The reason again is, because we are to judge of sin by the dispositions and consent of the will, not by the length of time. Third, when the sinner yields to evil suggestions and temptations, so that his will fully consents to what is proposed, and nothing can be said to be wanting but an opportunity of putting his sinful desires in execution, he has already committed the sin; for example, of murder, of fornication, &c. in his heart, as our blessed Saviour taught us. (Matthew v. 28.) (Witham)

===============================

[BIBLIOGRAPHY]

Generat mortem, Greek: apokuei thanaton; apokuein is fætum emittere, and generare, as it is also here again used ver. 18.

Haydock: Jam 1:16-17

Do not err, nor deceive yourselves by yielding to temptation; beg God his supporting grace, for every good gift is from him. (Witham)

Haydock: Jam 1:18

By the word of truth. Some, with St. Athanasius, understand the eternal word made man. Others commonly understand the word of the gospel, by which we have been called to the true faith, &c. ---

Some beginning [7] of his creatures, (or as the Greek signifies) such a beginning as are the first-fruits; and perhaps St. James may so call the Jews, as being the first converted to believe in Christ. (Witham)

===============================

[BIBLIOGRAPHY]

Initium aliquod creaturæ ejus, Greek: aparchen tina. See Romans xi. 16.; 1 Corinthians xv. 20. and xvi. 15. &c.

Haydock: Jam 1:19

You know, or you are sufficiently instructed in these things. ---

Let every man be swift to hear the word of God, but slow, or cautious in speaking, especially slow to anger, or to that rash passion of anger, which is never excusable, unless it be through a zeal for God's honour, and against sin. (Witham) ---

St. James in this epistle does not aim at a regular discourse: he proposes a diversity of moral sentences, which have not much connection with each other. He here instructs the faithful how to behave in conversation. He recommends to them modesty and prudence in their discourses; and rather to be fond of hearing much, than of speaking much; and of practising the truth, than of preaching it to others. "For not those who understand the law, nor those who preach it, are justified before God, but the doers of the law shall be justified before God." (Romans chap. ii. 13.) (Calmet) ---

A wise man is known by the fewness of his words. Sapiens verbis innotescit paucis. (Regl. St. Bernard, chap. vii.) With hearing, the wise man will become wiser. (Sen. [Seneca?] lib. ii. de Ira. chap. 28.) ---

Anger is a short madness. The best cure is to permit it to subside, and to let our reason have time to reflect upon the propriety of doing what we are at first inclined to. The first motives to anger are frequently indeliberate, and consequently not sinful; but we must be careful to resist as soon as we perceive them, lest they should become too violent, and obtain the consent of our will. (Calmet) ---

Learn of me, says our Saviour, because I am meek and humble of heart. (Matthew chap. xii. 29.) If, says St. Francis de Sales, being stung and bit by detraction and enemies, we fly out, swell, and are enraged, it is a great that neither our humility nor meekness are true and sincere, but only apparent and artificial. It is better, says St. Augustine, writing to Profuturus, to deny entrance to just and reasonable anger, than to admit it, be it ever so little; because, being once admitted, it is with difficulty driven out again; for it enters as a little twig, and in a moment becomes a beam: and if it can once but get the night of us, and the sun set upon it, which the apostle forbids, it turns into a hatred, from which we have scarcely any means to rid ourselves; for it nourishes itself under a thousand false pretexts, since there was never an angry man that thought his anger unjust. (St. Francis de Sales, Introduction to a devout life, p. 3. chap. viii.)

Gill: Jam 1:1

James, a servant of God,.... That is, of God the Father; not by creation only, as every man is; nor merely by calling grace, as is every regenerate person; but by office, as a preacher of the Gospel, being one that served God in the Gospel of his Son, and was an apostle of Christ; nor is this any sufficient objection to his being one, since others of the apostles so style themselves:

and of the Lord Jesus Christ; the Ethiopic version reads this in connection with the former clause, without the copulative "and", "James, the servant of God, our Lord Jesus Christ": and so some consider the copulative as explanative of who is meant by God, even the Lord Jesus Christ: but it seems best to understand them as distinct; and that this apostle was not only the servant of God the Father, but of his Son Jesus Christ, and that in the same sense, referring to his office as an apostle of Christ, and minister of the word:

to the twelve tribes which are scattered abroad; by whom are meant believing Jews, who were of the several tribes of Israel, and which were in number "twelve", according to the number and names of the twelve patriarchs, the sons of Jacob; and these were not the Christian Jews, who were scattered abroad upon the persecution raised at the death of Stephen, Act 8:1 but they were the posterity of those who had been dispersed in former captivities, by the Assyrians and others, and who remained in the several countries whither they were carried, and never returned. The Jews say ^f, that the ten tribes will never return, and that they will have no part nor portion in the world to come; but these the Gospel met with in their dispersion, and by it they were effectually called and converted, and are the same that Peter writes to, 1Pe 1:1 2Pe 1:1. And thus we read of an hundred and forty and four thousand sealed of all the tribes of Israel, Rev 7:4 and to these the apostle here sends greeting; that is, his Christian salutation, wishing them all happiness and prosperity, in soul and body, for time and eternity; and it includes all that grace, mercy, and peace, mentioned in the usual forms of salutation by the other apostles. The same form is used in Act 15:23 and since it was James that gave the advice there, which the rest of the apostles and elders came into, it is highly probable that the epistles sent to the Gentiles were dictated by him; and the likeness of the form of salutation may confirm his being the writer of this epistle.

Gill: Jam 1:2

My brethren,.... Not only according to the flesh, he being a Jew as they were; but in a spiritual sense, they being born again of the same grace, belonging to the same family and household of faith, and having the same Father, and being all the children of God, by faith in Christ Jesus:

count it all joy when ye fall into divers temptations; not the temptations of Satan, or temptations to sin; for these cannot be matter of joy, but grief; these are fiery darts, and give a great deal of uneasiness and trouble; but afflictions and persecutions for the sake of the Gospel, which are so called here and elsewhere, because they are trials of the faith of God's people, and of other graces of the Spirit of God. God by these tempts his people, as he did Abraham, when he called him to sacrifice his son; he thereby tried his faith, fear, love, and obedience; so by afflictions, God tries the graces of his people; not that he might know them, for he is not ignorant of them, but that they might be made manifest to others; and these are "divers": many are the afflictions of the righteous; through much tribulation they must enter the kingdom; it is a great fight of afflictions which they endure, as these believers did; their trials came from different quarters; they were persecuted by their countrymen the Jews, and were distressed by the Gentiles, among whom they lived; and their indignities and reproaches were many; and their sufferings of different sorts, as confiscation of goods, imprisonment of body, banishment, scourgings, and death in various shapes: and these they "fall" into; not by chance, nor altogether at an unawares, or unexpectedly; but they fell into them through the wickedness and malice of their enemies, and did not bring them upon themselves through any crime or enormity they were guilty of: and when this was their case, the apostle exhorts them to count it all joy, or matter of joy, of exceeding great joy, even of the greatest joy; not that these afflictions were joyous in themselves, but in their circumstances, effects, and consequences; as they tried, and exercised, and improved the graces of the Spirit, and worked for their good, spiritual and eternal, and produced in them the peaceable fruit of righteousness; and as they were attended with the presence and Spirit of God, and of glory; and as they made for, and issued in the glory of God; and because of that great reward in heaven which would follow them; see Mat 5:11. The Jews have a saying ^g,

"whoever rejoices in afflictions that come upon him, brings salvation to the world.''

Gill: Jam 1:3

Knowing this,.... By experience; as everyone that is trained up in the school of affliction does: the apostle appeals to the saints, to whom he writes, for the truth of what he was about to say; and which he gives as a reason why they should rejoice in afflictions, because it is a known fact,

that the trying of your faith worketh patience: two things afflictions do when sanctified; one is, they try faith, the truth of it, and make it appear to be true, genuine, and precious, like gold tried in the fire; see 1Pe 1:6 and the other is, that they produce patience: saints being inured to afflictions, become by degrees more patient under them; whence it is good for a man to bear the yoke in his youth: this phrase may be understood, both of faith, which being tried by afflictions, produces patience; for where the one is in exercise, the other is also, and both are necessary under afflictive providences; and also of afflictions, which try faith, and being sanctified by the Spirit of God, work patience, which is a fruit of the Spirit; for otherwise the effect of them is impatience; and this agrees with the Apostle Paul in Rom 5:3.

Gill: Jam 1:4

But let patience have her perfect work,.... Or effect; or be brought unto perfection; which may denote both the sincerity and continuance of it unto the end, with constancy: patience may be said to be perfect, when it appears to be real and sincere, and not dissembled; for as there may be a feigned faith, a dissembled love, and an hypocritical hope, so likewise a mere show of patience: and certain it is, that as there is a patience which is commendable, there is one that is not, 1Pe 2:20. And this phrase may also design the constant exercise of this grace to the end; for he that endures, or is patient, and continues so unto the end, shall be saved, and enjoy that perfection of glory and happiness expressed in the next clause:

that ye may be perfect and entire, wanting nothing; which cannot be understood of the saints in this present life; only as they are in Christ, and in a comparative sense; or as perfection may denote sincerity, and uprightness; or of a perfection of parts, but not of degrees; for the saints are very imperfect in themselves, and are very far from being complete in soul, body, and spirit; and want many things, and are wanting in many things, both in the exercise of grace, and in the discharge of duty; but when patience has had its perfect work, and has been tried to the uttermost, and is found right, and has held out to the end; then shall the saints be perfect in holiness and happiness, and be entire, whole, and complete; as they will be in the resurrection morn, both in soul and body, and will want no good thing, and will be free from every sorrow, nor will they be deficient in any service; and to this sense agrees Jam 1:12.

Gill: Jam 1:5

If any of you lack wisdom,.... This shows that the perfection before spoken of is not to be understood as in this life, since the apostle immediately supposes lack of wisdom in them; for this is not said in a form of doubting, whether they wanted it or not, but rather as supposing, and taking it for granted that they did; and in the first, and primary sense of the words, it intends wisdom to behave aright under temptations or afflictions. Saints often want wisdom to consider God as the author of them, and not look upon them as matters of chance, or impute them merely to second causes; but to regard them as coming from the hand of God, and as his hand upon them, as Job did; who does not ascribe his calamities to the thieving Chaldeans and Sabeans, to the boisterous wind, and to the malice of Satan, but to God: they want wisdom to observe the sovereignty of God in them, and bow unto it, and be still, and know that he is God, who does all things well and wisely; and likewise to see and know that all are in love, and in very faithfulness, and for good; as well as to see his name, to hear his rod, and him that has appointed it, his voice in it, his mind and meaning, and what he designs by it; as likewise to learn the useful lessons under it, and particularly to take the cross well, to bear it patiently, and even to count it all joy, and reckon it to be right, necessary, and useful: it requires much wisdom to learn all this, and act up to it. Moreover, this may be applied to all other cases, in which wisdom is wanted; men want wisdom to conduct them in the common affairs of life, and especially the people of God; for the children of the world are wiser in their generation, for themselves and posterity, and in the management of worldly affairs, than the children of light; and also to observe the providences of God, and the footsteps of Providence, and to follow them; and likewise to make a right use of providences, and behave suitably under them, and not be lifted up too much in prosperity, nor be cast down, and too much distressed in adversity; but to consider, that the one is set against the other, and both work together for good. Saints have need of wisdom in things spiritual; they want more grace, which is the truest wisdom, and a larger knowledge of the Gospel, which is the wisdom of God, the hidden wisdom of God; and they lack wisdom to know how to walk towards them that are without, and towards them that are within, so as becomes the Gospel of Christ: and as this is more or less the case of everyone

let him ask of God wisdom; of God the Father, who is the only wise God, who has abounded in creation, in providence, and, above all, in redemption and grace, in all wisdom and prudence; and of his Son Jesus Christ, who is the wisdom of God, and has all the treasures of wisdom and knowledge in him; and of the Spirit of God, who is a Spirit of wisdom and revelation in the knowledge of Christ, and all divine things:

that giveth to all men liberally; God is the giver of all good things, in nature, providence, and grace; every good and perfect gift comes from him, and therefore he, and he only, should be applied unto: and he gives to "all men" the bounties of his providence; and to all that ask, and call upon him in sincerity, the riches of his grace; even to Jews and Gentiles, high and low, rich and poor, greater or lesser sinners; all which he gives "liberally", readily, and at once, freely and cheerfully, and largely and abundantly; not grudgingly, sparingly, and with a strait hand, but with an open one, and in a very extensive manner.

And upbraideth not; with former sins and transgressions, with former miscarriages and misconduct; or with former kindnesses, suggesting that he had given largely already, and his favours had been despised or abused; or he had been treated with ingratitude and neglect; in which manner sometimes men put off those that apply unto them, but so does not God; wherefore every word here used is encouraging to go to God for wisdom: yea, it follows,

and it shall be given him; God has said it, Christ has promised it, and the apostle might, with certainty, say it after them, and all experience confirms the truths of it; See Mat 7:7.

Gill: Jam 1:6

But let him ask in faith,.... Not only in the faith of the divine Being that God is; but in the faith of the promises he has made; and in the faith of his power and faithfulness to perform them; and in the faith of this, that whatever is asked, according to the will of God, and is for his glory, and his people's good, shall be given.

Nothing wavering; about the thing asked for, whether it is right or no to ask for it; for that should be settled before it is asked for; nor about the power of God to do it; nor about his will, in things he has declared he will do; nor about his faithfulness to his promises; nor at all questioning but what is proper, suitable, and convenient, will be given in God's own time and way.

For he that wavereth is like a wave of the sea driven with the wind and tossed; he is troubled, restless, unquiet, and impatient; and he is fickle, inconstant, unstable, and unsettled; and is easily carried away with every wind of doctrine, temptation, and lust.

Gill: Jam 1:7

For let not that man think,.... Imagine, conclude, or please himself with such thoughts,

that he shall receive anything from the Lord; wisdom, or anything else, he is seeking after; for wanting faith, he has nothing to receive with; faith is the grace, which receives the Lord Jesus Christ himself, and all grace from him; which receives a justifying righteousness, pardon of sin, adoption of children, and even the everlasting inheritance, at least, the right unto it; wherefore those who have not faith, as the wavering man, cannot receive any thing.

Gill: Jam 1:8

A double minded man,.... A man of two souls, or of a double heart, that speaks and asks with an heart, and an heart, as in Psa 12:2 who halts between two opinions, and is at an uncertainty what to do or say, and is undetermined what to ask for; or who is not sincere and upright in his requests, who asks for one thing, and means another, and asks amiss, and with an ill design; does not call upon God in truth, and in the sincerity of his soul; draws nigh to him with his mouth, and honours him with his lips, but his heart is far from him. Such an one is

unstable in all his ways; he is confused in his mind; restless in his thoughts, unsettled in his designs and intentions; inconstant in his petitions; uncertain in his notions and opinion of things; and very variable in his actions, and especially in matters of religion; he is always changing, and never at a point, but at a continual uncertainty, both in a way of thinking and doing: he never continues long either in an opinion, or in a practice, but is ever shifting and moving.

Gill: Jam 1:9

Let the brother of low degree,.... By "the brother" is meant, not one in a natural, but in a spiritual relation; one of Christ's brethren, and who is of that family that is named of him; of the household of faith, and is in church communion: and whereas he is said to be of "low degree", or "humble", this regards not the affection of his mind, or his conduct and deportment, he being meek and lowly, and clothed with humility, as every brother is, or ought to be; but his outward state and condition, being, as to the things of this world, poor, and mean in his outward circumstances, and so humbled and afflicted. This appears from the rich man, who, in the next verse, is opposed unto him, and distinguished from him; see Psa 62:9 such an one is advised to

rejoice in that he is exalted; or to "glory in his exaltation"; in that high estate, to which he is advanced; for a person may be very low and mean, as to his worldly circumstances, and yet be very high, and greatly exalted in a spiritual sense: and this height of honour and grandeur, of which he may boast and glory, amidst his outward poverty, lies in his high birth and descent, being born from above, and of God, and belonging to his family; in being an adopted Son of God, and so an heir of God, and a joint-heir with Christ, and of the heavenly inheritance and kingdom; in the present riches of grace he is possessed of, as justifying, pardoning, and sanctifying grace; and in the high titles he bears, as besides the new name, the name better than that of sons and daughters of the greatest potentate, even that of a Son of the Lord God Almighty, his being a King, and a priest unto God, and for whom a kingdom, crown, and throne are prepared; and also in the company he daily keeps, and is admitted to, as of God, and Christ, and the holy angels: and this height of honour have all the saints, be they ever so poor in this world, who can vie with the greatest of princes for sublimity and grandeur.

Gill: Jam 1:10

But the rich, in that he is made low,.... That is, the rich brother; for there were rich men in the churches in those times, and which James often takes notice of in this epistle. Such an one should rejoice or glory in his lowness, or low estate; in the consideration of the low estate, out of which he was raised, by the good providence of God, and was not owing to any merit of his; and in the low estate into which he may be at present reduced, through the violence of persecution being stripped of all his riches for Christ's sake, of which he might make his boast, and count it his greatest glory; or in that low estate he may quickly expect he shall be brought into, either in the above manner, or by some calamity or another, and at least by death, which will put him upon a level with others: or this may have respect to the temper of his mind, which he has, through the grace of God, and the station he is in, in the church of God, being a brother, and no more than a brother, and upon an equal foot with the meanest member in it; and which yet is matter of rejoicing, that he is one, and that he is so blessed with the grace of humility, as not to lift up himself above others, not to mind high things, but to condescend to men of low estate; and such a deportment the apostle exhorts rich saints unto, from the consideration of the instability and inconstancy of worldly riches.

Because, as the flower of the grass he shall pass away; shortly, and suddenly; either he himself by death, or his riches at death, or before, and therefore are not to be gloried in; nor should the possessors of them be proud and haughty and elate themselves with them, but should behave humbly and modestly to their fellow creatures and Christians, as knowing that in a short time they will all be upon a par, or in an equal state; See Job 14:2. The metaphor here used is enlarged upon in the following verse, for the further illustration of the fickleness, perishing, and transitory nature of earthly enjoyments.

Gill: Jam 1:11

For the sun is no sooner risen with a burning heat,.... As it is about the middle of the day, when it shines in its full strength, and its heat is very great and scorching, especially in the summer season, and in hot climates:

but it withereth the grass; strikes it with heat, causes it to shrivel, and dries it up;

and the flower thereof falleth; drops off from it to the ground:

and the grace of the fashion of it perisheth; its form and colour, its glory and beauty, which were pleasant to the eye, are lost, and no more to be recovered. This shows, that earthly riches, like the flower of the field, have an outward show and glory in them, which attract the mind, and fix an attention to them for a while; they are gay and glittering, and look lovely, are pleasant to behold, and desirable to enjoy; but when the sun of persecution, or any other outward calamity arises, they are quickly destroyed, and are no more.

So also shall the rich man fade away in his ways; riches are uncertain things now, they often make themselves wings and flee away; they are things that are not, that are not solid and substantial they are a vain show; they sometimes fade away in a man's lifetime, before he dies; and he fades away, and comes to decay, amidst all the ways and means, designs and schemes, he forms and pursues, and all the actions and business he does; and if not, when he fades away, and dies amidst all his riches, his glory does not descend after him, but falls off from him, as the flower of the field before the heat of the sun.

Gill: Jam 1:12

Blessed is the man that endureth temptation,.... Or affliction, which is designed by temptation, as in Jam 1:2 and the man that endures it is he that so bears it, and bears up under it, as not to be offended at it, and stumble in the ways of Christ, and fall away from the truth, and a profession of it, as temporary believers in a time of temptation do; but manfully and bravely stands up under it, and does not sink under the weight of it, or faint on account of it; and endures afflictions in such manner as not to murmur and repine at them, but is quiet and still, and bears them patiently and constantly, and so endures to the end. Such expect afflictions, and when they come, they are not moved by them, but, notwithstanding them, continue in the ways and work of the Lord; and such are happy persons; they are happy now, and shall be hereafter. Saints are happy under afflictions, and even on account of them, for they are tokens of God's love to them, and evidences of their sonship; and especially they are happy under them, when they enjoy the presence of God in them, when they are instructive to them, and are saner, lifted, when they learn from them the useful lessons of faith, patience, humility, and resignation to the will of God, and are made more partakers of his holiness; and they will be happy hereafter, as follows. The Jews have a saying ^h much like this,

""blessed" is the man, שהוא עומד בנסיונו, "who stands in his temptation", for there is no creature whom the holy blessed God does not tempt.''

For when he is tried; by the fire of afflictions, as gold is tried in the fire; when God hereby has tried what is in his heart, and the truth of grace in him, as faith, love, patience, &c. and has purged away his dross and tin, and has refined and purified him, as gold and silver are refined and purified in the furnace, or refining pot: and when being thus tried and proved, and found genuine, and comes forth as gold, after this state of temptation and affliction is over,

he shall receive the crown of life, eternal happiness, called a "crown", because of the glory of it, which will be both upon the bodies and souls of believers to all eternity; and as suitable to their character, they being kings, and having a kingdom and thrones prepared for them; and in allusion to the crown that was given to the conquerors in the Olympic games: and it is called a "crown of life", because it is for life, which an earthly crown is not always; and because it lies in eternal life, and is an everlasting crown; it is a crown of glory that fadeth not away, an incorruptible one; and differs from the corruptible crown given to the victors in the above mentioned games, which were made of fading herbs, and leaves of trees: and now the man that bears up under afflictions, and holds out unto the end, shall have this crown put upon him, and he shall "receive it"; not as merited by him, by his works or sufferings, for neither of them are worthy to be compared or mentioned with this crown of life and glory; but as the free gift of God, as it will be given him by the righteous Judge, as a reward of grace, and not of debt:

which the Lord hath promised to them that love him; either the Lord Jesus Christ, as in Mat 5:10 or else God the Father; the Vulgate Latin, Syriac, and Ethiopic versions, read, "God"; and the Alexandrian copy leaves out the word "Lord", which may be supplied by the word God; see Jam 2:5 and this promise he made before the world was, who cannot lie, nor deceive, and who is able to perform, and is faithful, and will never suffer his faithfulness to fail; so that this happiness is certain, and may be depended upon: besides, the promise of this crown of life is in Christ, where all the promises are yea and amen; yea, the crown itself is in his hands, where it lies safe and secure for "them that love him"; either the Lord Jesus Christ, his person, his people, his truths, and ordinances, and his glorious appearing, 2Ti 4:8 or God the Father; not that their love is the cause of this crown of life, or eternal life, for then it would not be the free gift of God, as it is said to be; nor of the promise of it, for that was made before the world was, and when they had no love unto him; but this phrase is descriptive of the persons to whom God manifests his love now, admits to near communion and fellowship with himself, makes all things, even their afflictions, to work for their good, and whom he will cause to inherit substance, and will fill their treasures.

Gill: Jam 1:13

Let no man say when he is tempted,.... Here the apostle uses the word "tempted", in another sense than he did before. Before he speaks of temptations, as matter of joy and boasting, here of temptations, which are criminal, and issue in shame and death; the temptations he before makes mention of, being patiently endured, denominate men happy, but here such are designed, which are to be deprecated, and watched against; before he treats of temptations, which were the means of trying and exercising grace, and of purging away the dross of sin and corruption, but here of temptations to sin, and which are in themselves sinful; before he discourses of temptations in which God was concerned; but here of temptations which he removes from him, and denies of him, as being unworthy of him: wherefore, when any man is tempted to sin, whether when under adversity, or in prosperity, let him not say,

I am tempted of God; for God is holy, and without iniquity, nor does he delight in sin, but hates and abhors it; nor can he commit it, it being contrary to his nature, and the perfections of it; whereas no one can tempt another to sin, unless he is sinful himself, and delights in sin, and in those that commit it, nor without committing it himself; and yet sinful men are apt to charge God with their sins, and temptations to them, in imitation of their first parent, Adam, when fallen, Gen 3:12 who, to excuse himself, lays the blame upon the woman, and ultimately upon God, who gave her to him; and suggests, that if it had not been for the woman, he should not have ate of the forbidden fruit, nor should he have had any temptation to it, had not God given him the woman to be with him, and therefore it was his fault; and in this sad manner do his sons and daughters reason, who, when, through affliction, they murmur against God, distrust his providence, or forsake his ways, say, if he had not laid his hand upon them, or suffered such afflictions to befall them, they had not been guilty of such sin: he himself is the occasion of them; but let no man talk at this wicked rate,

for God cannot be tempted with evil; or "evils", He was tempted by the Israelites at Massah and Meribah, from which those places had their names, who by their murmuring, distrust and unbelief, proved and tried his patience and his power; and so he may be, and has been tempted by others in a like way; he may be tempted by evil men, and with evil things, but he cannot be tempted "to evil", as the Ethiopic version renders it; he is proof against all such temptations: he cannot be tempted by anything in himself, who is pure and holy, or by any creature or thing without him, to do any sinful action:

neither tempteth he any man; that is, to sin; he tempted Abraham, to try his faith, love, and obedience to him; he tempted the Israelites in the wilderness, to try them and humble them, and prove what was in their hearts; and he tempted Job, and tried his faith and patience; and so he tempts and tries all his righteous ones, by afflictions, more or less: but he never tempts or solicits them to sin; temptations to sin come from another quarter, as follows.

Gill: Jam 1:14

But every man is tempted,.... To sin, and he falls in with the temptation, and by it,

when he is drawn away of his own lust and enticed; the metaphor is taken either from fishes, who are enticed by the bait, and drawn out by the hook; or from a lascivious woman, who meeting with a young man, entices him, and draws him away after her to commit iniquity with her: by "lust" is meant the principle of corrupt nature, which has its residence in the heart of man; is natural and hereditary to him, and therefore is called his own; he is conceived and shapen in it; he brings it into the world with him, and it continues in him, and is called his own heart's lust, Rom 1:24. Now this meeting with some bait, which entices and draws it out, or with some external object, which promises pleasure or profit, a man is allured, and ensnared, and drawn away by it, and so the temptation begins: thus, for instance, covetousness was the predominant lust in Judas; this meeting with an external object, or objects, which promised him profit, he is at once enticed and drawn away to betray his Lord and master for the sake of it: so sin often promises pleasure, though it is but an imaginary, and a short lived one; which takes with a man's own lust, and corruption within him, and so he is allured and drawn aside; and to this, and not to God, should he attribute temptation to sin.

Gill: Jam 1:15

Then when lust hath conceived,.... A proposal of pleasure or profit being made, agreeable to lust, or the principle of corrupt nature, sinful man is pleased with it; and instead of resisting and rejecting the motion made, he admits of it, and receives it, and cherishes it in his mind; he dallies and plays with it; he dwells upon it in his thoughts, and hides it under his tongue, and in his heart, as a sweet morsel, and forsakes it not, but contrives ways and means how to bring it about; and this is lust's conceiving. The figure is used in Psa 7:14 on which Kimchi, a Jewish commentator, has this note;

"he (the psalmist) compares the thoughts of the heart להריון, "to a conception", and when they go out in word, this is "travail", and in work or act, this is "bringing forth".''

And so it follows here,

it bringeth forth sin; into act, not only by consenting to it, but by performing it:

and sin, when it is finished: being solicited, is agreed to, and actually committed:

bringeth forth death; as the first sin of man brought death into the world, brought a spiritual death, or moral death upon man, subjected him to a corporeal death, and made him liable to an eternal one; so every sin is deserving of death, death is the just wages of it; yea, even the motions of sin work in men to bring forth fruit unto death. Something like these several gradual steps, in which sin proceeds, is observed by the Jews, and expressed in much the like language, in allegorizing the case of Lot, and his two daughters ⁱ;

"the concupiscent soul (or "lust") stirs up the evil figment, and imagines by it, and it cleaves to every evil imagination, שמתעברת, "until it conceives a little", and produces in the heart of man the evil thought, and cleaves to it; and as yet it is in his heart, and is not "finished" to do it, until this desire or lust stirs up the strength of the body, first to cleave to the evil figment, and then תשלום הרעה, "sin is finished"; as it is said, Gen 19:36.''

Gill: Jam 1:16

Do not err, my beloved brethren. For to make God the author of sin, or to charge him with being concerned in temptation to sin, is a very great error, a fundamental one, which strikes at the nature and being of God, and at the perfection of his holiness: it is a denying of him, and is one of those damnable errors and heresies, which bring upon men swift destruction; and therefore to be guarded against, rejected, and abhorred by all that profess any regard unto him, his name and glory.

Gill: Jam 1:17

Every good gift and every perfect gift,.... Whether of nature, providence, or grace, and especially the latter; spiritual gifts given along with Christ, or spiritual blessings in him; every such gift is; as the Vulgate Latin version reads, the "best" gift; better than those which only relate to the present life: and is "perfect" such as the gifts of righteousness, remission of sins, adoption, regeneration, and eternal life. The Jews say ^k, that the good things of this world are not truly good, in comparison of the good things of the world to come, and are not גמור טוב, "a perfect good." And every such an one is from above; is not from a man's self, from the creature, or from below, but from heaven, and from God who dwells there:

and cometh down from the Father of lights; or author of lights; of all corporeal light; as the sun, moon, and stars; of all natural, rational, and moral light, in angels and men; of all spiritual light, or the light of grace in regenerate persons; and of eternal light, the light of glory in the spirits of just then made perfect:

with whom is no variableness, nor shadow of turning: as there is in that great luminary, the sun in the firmament, which has its parallaxes, eclipses, and turnings, and casts its shadow; it rises and sets, appears and disappears every day; and it comes out of one tropic, and enters into another at certain seasons of the year: but with God, who is light itself, and in him is no darkness at all, there is no change, nor anything like it; he is changeable in his nature, perfections, purposes, promises, and gifts; wherefore he being holy, cannot turn to that which is evil; nor can he, who is the fountain of light, be the cause of darkness, or admit of any in him; and since every good and perfect gift comes from him, evil cannot proceed from him, nor can he tempt any to it.

Gill: Jam 1:18

Of his own will begat he us,.... The apostle instances in one of those good and perfect gifts, regeneration; and he pitches upon a very proper and pertinent one, since this is the first gift of grace God bestows upon his people openly, and in their own persons; and is what involves other gifts, and prepares and makes meet for the gift of eternal life; and therefore may well be reckoned a "good" one, and it is also a "perfect one"; it is done at once; there are no degrees in it, as in sanctification; a man is born again, at once, and is born a perfect new man in all his parts; no one is more regenerated than another, or the same person more regenerated at one time than at another: and this comes from above; it is called a being born from above, in Joh 3:3 as the words there may be rendered; and it comes from God the Father, even the Father of our Lord Jesus, as well as of all lights, 1Pe 1:3 and who in it produces light, in darkness, and whose gifts of grace bestowed along with it are without repentance. And since this comes from him, he cannot be the author of evil, or tempt unto it. This is a settled and certain point, that all the good that is in men, and is done by them, comes from God; and all the evil that is in them, and done by them, is of themselves. This act of begetting here ascribed to God, is what is elsewhere called a begetting again, that is, regeneration; it is an implantation of new principles of light and life, grace and holiness, in men; a quickening of them, when dead in trespasses and sins; a forming of Christ in their souls; and a making them partakers of the divine nature; and this is God's act, and not man's. Earthly parents cannot beget in this sense; nor ministers of the word, not causally, but only instrumentally, as they are instruments and means, which God makes use of; neither the ministry of the word, nor the ordinance of baptism, can of themselves regenerate any; nor can a man beget himself, as not in nature, so not in grace: the nature of the thing shows it, and the impotent case of men proves it: this is God's act, and his only; see Joh 1:13 and the impulsive or moving cause of it is his own will. God does not regenerate, or beget men by necessity of nature, but of his own free choice; Christ, the Son of God, is begotten of him by necessity of nature, and not as the effect of his will; he is the brightness of his glory necessarily, as the beams and rays of light are necessarily emitted by the sun; but so it is not in regeneration: nor does God regenerate men through any consideration of their will, works, and merits: nor have these any influence at all upon it; but he begets of his own free grace and favour, and of his rich and abundant mercy, and of his sovereign will and pleasure, according to his counsels and purposes of old. And the means he makes use of, or with which he does it, is

with the word of truth; not Christ, who is the Word, and truth itself; though regeneration is sometimes ascribed to him; and this act of begetting is done by the Father, through the resurrection of Christ from the dead; but the Gospel, which is the word of truth, and truth itself, and contains nothing but truth; and by this souls are begotten and born again; see Eph 1:13 and hence ministers of it are accounted spiritual fathers. Faith, and every other grace in regeneration, and even the Spirit himself, the Regenerator, come this way: and the end is,

that we should be a kind of firstfruits of his creatures; either of his new creatures, and so it has respect to such, as James, and others; who received the firstfruits of the Spirit, who first hoped and trusted in Christ, and were openly in him, and converted to him before others; or of his creatures, of mankind in general, who, with the Jews, are usually called creatures; See Gill on Mar 16:15, and designs those who are redeemed from among men, and are the firstfruits to God, and to the Lamb, as their regeneration makes appear: and this shows that such as are begotten again, or regenerated, are separated and distinguished from others, as the firstfruits be; and that they are preferred unto, and are more excellent than the rest of mankind, being made so by the grace of God; and that they are by regenerating grace devoted to the service of God, and are formed for his praise and glory.

Gill: Jam 1:19

Wherefore, my beloved brethren,.... Since the Gospel, the word of truth, is the means and instrument which God makes use of in regeneration, and in forming people for himself:

let every man be swift to hear; not anything; not idle and unprofitable talk, or filthy and corrupt communication; but wholesome advice, good instructions, and the gracious experiences of the saints, and, above all, the word of God; to the hearing of which men should fly, as doves to their windows; should make haste, and be early in their attendance on it, as well, as constant; and receive it with all readiness, and with a sort of greediness of mind, that their souls may be profited, and God may be glorified: the phrase is Jewish; things easy and smooth, a man is מהיר לשמען, "swift to hear them ^l: slow to speak"; against what is heard, without thoroughly weighing and considering what is said; and this may regard silence under hearing the word, and is also a rule to be observed in private conversation: or the sense may be, be content to be hearers of the word, and not forward to be preachers of it; and if called to that work, think before you speak, meditate on the word, and study to be approved to God and men. Silence is not only highly commended by the Pythagoreans, among whom it was enjoined their disciples five years ^m; but also by the Jews: they say, nothing is better for the body than silence; that if a word is worth one shekel, silence is worth two, or worth a precious stone; that it is the spice of speech, and the chief of all spices; that it is the hedge of wisdom; hence it is the advice of Shammai; "say little, and do much" ⁿ: and they cry up, as a very excellent precept, "be silent, and hear"; and as containing more than persons are aware of ^o:

slow to wrath; in hearing; when admonitions and reproofs are given, sin is exposed, and vice corrected, and the distinguishing doctrines of grace, are preached; which are apt to fill natural men with wrath, and which must greatly hinder the usefulness of the word; see Luk 4:28. This is omitted in the Ethiopic version.

Commentary -- Verse Notes / Footnotes

NET Notes: Jam 1:1

¹ tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

³ tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.

NET Notes: Jam 1:2

¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

² tn Grk “all joy,” “full joy,” or “greatest joy.”

NET Notes: Jam 1:8

¹ tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.

NET Notes: Jam 1:9

¹ tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

² tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.

³ tn Grk “let him boast.”

⁴ tn Grk “his height,” “his exaltation.”

NET Notes: Jam 1:10

¹ tn Grk “a flower of grass.”

NET Notes: Jam 1:11

¹ tn Or “perishes,” “is destroyed.”

NET Notes: Jam 1:12

¹ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

² tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

NET Notes: Jam 1:13

¹ tn Or “God must not be tested by evil people.”

NET Notes: Jam 1:16

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

NET Notes: Jam 1:17

¹ tn The first phrase refers to the action of giving and the second to what is given.

² tn Or “All generous giving and every perfect gift from above is coming down.”

³ tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).

NET Notes: Jam 1:18

¹ tn Grk “Having willed, he gave us birth.”

NET Notes: Jam 1:19

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

Geneva Bible: Jam 1:1

James, a servant of God and of the Lord Jesus Christ, to the ^{( a )} twelve tribes which are ^{( b )} scattered abroad, greeting.

^{( a )} That is, written to no one man, city, or country, but to all the Jews generally, being now dispersed.

^{( b )} To all the believing Jews, whatever tribe they are from, dispersed throughout the whole world.

Geneva Bible: Jam 1:2

^{( 1 )} My brethren, ^{( c )} count it all joy ^{( 2 )} when ye fall into divers temptations;

^{( 1 )} The first place or part concerning comfort in afflictions, in which we should not be cast down and be faint hearted, but rather rejoice and be glad.

^{( c )} Seeing their condition was miserable because of the scattering abroad, he does well to begin as he does. ^{( 2 )} The first argument, because our faith is tried through afflictions: which ought to be most pure, for so it suits us.

Geneva Bible: Jam 1:3

^{( 3 )} Knowing [this], that the ^{( d )} trying of your faith worketh patience.

^{( 3 )} The second, because patience, a surpassing and most excellent virtue, is brought about in us by this means.

^{( d )} That by this your faith is tried, that is, those various temptations.

Geneva Bible: Jam 1:4

^{( 4 )} But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.

^{( 4 )} The third argument, proposed in manner of an exhortation, that true and lasting patience may be discerned from false and temporary. Affliction is the instrument God uses to polish and refine us. Therefore through the work and effect of afflictions, we are perfected in Christ.

Geneva Bible: Jam 1:5

^{( 5 )} If any of you lack ^{( e )} wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.

^{( 5 )} An answer to a private objection; It is easily said, but not so easily done. He answers that we need, in this case, a different type of wisdom than the wisdom of man, to determine those things that are best for us, since they are disagreeable to the flesh: but we shall easily obtain this gift of wisdom, if we ask correctly, that is, with a sure confidence in God, who is entirely bountiful and liberal.

^{( e )} By wisdom he means the knowledge of that doctrine previously mentioned, that is, why we are afflicted by God, and the fruit we reap from affliction.

Geneva Bible: Jam 1:6

But let him ask in faith, ^{( f )} nothing wavering. ^{( 6 )} For he that wavereth is like a wave of the sea driven with the wind and tossed.

^{( f )} Why then, what need is there of another mediator or priest? ^{( 6 )} A digression or going aside from his matter, as compared to prayers which are conceived with a doubting mind, but we have a trustworthy promise from God, and this is the second part of the epistle.

Geneva Bible: Jam 1:8

A double minded man [is] unstable in ^{( g )} all his ways.

^{( g )} In all his thoughts and his deeds.

Geneva Bible: Jam 1:9

^{( 7 )} Let the brother of ^{( h )} low degree rejoice in that he is exalted:

^{( 7 )} He returns to his purpose repeating the proposition, which is, that we must rejoice in affliction, for it does not oppress us, but exalt us.

^{( h )} Who is afflicted with poverty, or contempt, or with any kind of calamity.

Geneva Bible: Jam 1:10

^{( 8 )} But the ^{( i )} rich, in that he is made low: ^{( 9 )} because as the flower of the grass he shall pass away.

^{( 8 )} Before he concludes, he gives a doctrine contrasted to the former: that is, how we ought to use prosperity, that is, the abundance of all things: that is, so that no man pleases himself, but rather be humble.

^{( i )} Who has all things at his will. ^{( 9 )} An argument taken from the very nature of the things themselves, for that they are empty and unreliable.

Geneva Bible: Jam 1:11

For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ^{( k )} ways.

^{( k )} Whatever he purposes in his mind or does.

Geneva Bible: Jam 1:12

^{( 10 )} Blessed [is] the man that endureth ^{( l )} temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

^{( 10 )} The conclusion: Therefore we must patiently bear the affliction: and he adds a fourth argument, which comprehends the sum of all the former, that is, we gain the crown of life in this way, yet by grace according to the promise.

^{( l )} Affliction, by which the Lord tries him.

Geneva Bible: Jam 1:13

^{( 11 )} Let no man say when he is ^{( m )} tempted, I am tempted of God: ^{( 12 )} for God cannot be tempted with evil, neither tempteth he any man:

^{( 11 )} The third part of this epistle, in which he descends from outward temptations, that is, from afflictions by which God tries us: to inward, that is, to those lusts by which we are stirred up to do evil. The sum is this: Every man is the author of these temptations by himself, and not God: for we carry in our bodies that wicked corruption, which seeks opportunity forever, to stir up evil in us, from which eventually proceeds wicked behaviour, and in conclusion follows death, the just reward of them.

^{( m )} When he is provoked to do evil.

^{( 12 )} Here a reason is shown, why God cannot be the author of evil behaviour in us, since he does not desire evil behaviour.

Geneva Bible: Jam 1:15

Then when lust hath conceived, it bringeth forth {n) sin: and sin, when it is finished, bringeth forth death.

^{( n )} By sin, in this place, he means actual sin.

Geneva Bible: Jam 1:16

^{( 13 )} Do not err, my beloved brethren.

^{( 13 )} Another reason taken from opposites: God is the author of all goodness, and so, since he is always like himself; how then can he be thought to be the author of evil?

Geneva Bible: Jam 1:17

Every good gift and every perfect gift is from above, and cometh down from the ^{( o )} Father of lights, with whom is no variableness, neither ^{( p )}shadow of turning.

^{( o )} From him who is the fountain and author of all goodness.

^{( p )} He goes on in the metaphor: for the sun by his many and various kinds of turning, makes hours, days, months, years, light and darkness.

Geneva Bible: Jam 1:18

^{( 14 )} Of his own ^{( q )} will begat he us with the word of truth, that we should be a kind of ^{( r )} firstfruits of his creatures.

^{( 14 )} The fourth part concerning the excellency and fruit of the word of God, The sum is this: we must listen to the word of God most carefully and diligently, seeing it is the seed, through which God by his free favour and love has begotten us to himself, picking us out of the number of his creatures. The apostle condemns two faults, which greatly trouble us in this matter. For we so please ourselves, that we would rather speak ourselves, than hear God speaking. Indeed, we are angry when we are reproached and ignore it. Opposed to these faults, he sets a peaceable and quiet mind, and such as desires purity.

^{( q )} This is what Paul calls gracious favour, an good will, which is the fountain of our salvation.

^{( r )} As it were an holy type of offering, taken out of the remnant of men.

Commentary -- Verse Range Notes

TSK Synopsis: Jam 1:1-27

1 We are to rejoice under the cross;

5 to ask patience of God;

13 and in our trials not to impute our weakness, or sins, to him,

19 but rather to hearken to the word, to meditate on it, and to do thereafter.

26 Otherwise men may seem, but never be, truly religious.

Maclaren: Jam 1:4

Patience And Her Work

Let patience have her perfect work, that ye may be perfect and entire, wanting nothing.'--James 1:4.

IT does not appear from the rest of this letter that the persons to whom it was addressed were under the pressure of any particular trouble or affliction. Seeing that they are the twelve tribes which are scattered abroad,' the width of that superscription makes it improbable that the recipients were undergoing any common experience. It is the more noteworthy, therefore, that at the very outset James gives this exhortation bearing upon trials and troubles. Clearly it is not, as we often take it to be, a counsel only for the sorrowful, or an address only to a certain class of persons, but it is a general exhortation applicable to all sorts of people in all conditions of life, and indispensable, as he goes on to say, for any progress in Christian character.

Let patience have her perfect work' is an advice not only for sad hearts, or for those who may be bowed down under any special present trouble, but for us all. And it is the condition on which it is possible, and without which it is impossible, that any Christian man should be perfect and entire, wanting nothing.' So I want you to look with me, first, at what is the scope of this counsel; and then at how it can be obtained; and then why it is so important: what--how--why.

I. First, Then, What Is The Meaning Of The Counsel To Let Patience Have Its Perfect Work'?

Notice that the very language of the text puts aside the common notion that patience is a passive grace. The patience' of my text does work.' It is an active thing, whether that work be the virtues that it produces, or, as is more probable, its own preservation, in unbroken activity. In any case, the patience that James would have us all cultivate is an intensely active energy, and not a mere passive endurance. Of course I know that it takes a great deal of active energy to endure passively. There is a terrible strain upon the nerves in lying still on the operating-table without wincing, and letting the surgeon's knife cut deep without shrinking or screaming. There is much force that goes to standing motionless when the wind is blowing. But, for all that, the mere bearing of trouble by no means covers the whole ground of this royal and supreme virtue to which my text is here exhorting us. For, as I have often had occasion to say, the conception of patience' in the New Testament includes, indeed, that which is generally supposed to be its sole signification--viz., bearing unresistingly and unmurmuring, and with the full consent of a yielding will, whatever pains, sorrows, losses, troubles, or disappointments may come into our lives, but it includes more than that. It is the fixed determination to bate not one jot of heart or hope, but still bear up, and steer right onwards,' in spite of all hindrances and antagonisms which may storm against us. It is perseverance in the teeth of the wind, and not merely keeping our place in spite of it, that James exhorts us to here. The ship that lies at anchor, with a strong cable and a firm grip of the flukes in a good holding-ground, and rides out any storm without stirring one fathom's length from its place, exhibits one form of this perseverance, that is patience. The ship with sails wisely set, and a firm hand at the tiller, and a keen eye on the compass, that uses the utmost blast to bear it nearer its desired haven, and never yaws one hairbreadth from the course that is marked out for it, exhibits the other and the higher form. And that is the kind of thing that the Apostle is here recommending to us--not merely passive endurance, but a brave, active perseverance in spite of antagonisms, in the course that conscience; illuminated by God, has bidden us to run.

And if you want instances of it I will give you two He steadfastly set His face to go to Jerusalem.' All through Christ's life the shadow of the Cross closed His view; and, unfaltering, unswerving, unresting, unreluctant, He measured every step of the path, and was turned aside by nothing; because for that hour He came into the world,' and could not blench because He loved.

I will give you another, lower, and yet like, caught from and kindled by, the supreme example of persistence in duty. None of these things move me, neither count I my life dear to myself, that I might finish my course with joy.' The Apostle, who was warned on all sides by voices of prophets, and by tears and by supplications of friends, had his path clearly marked out for him, by his own conscience responsive to the will of God. And that path, whatsoever happened, he was resolved to tread. And that is the temper that my text commands us all to cultivate.

Beautiful and hard as bearing sorrows rightly maybe, that is only a little corner of the grace that my text enjoins.

And so, dear friends, will you let me put the two or three words more that I have to say about this matter into the shape of counsel, not for the sake of dictating, but for the sake of giving point to my words? I would say, then, to every man, bear unmurmuring the burdens and sorrows that each of you have to bear. There are some of us, no doubt, who have some special grief lying at our hearts. There are many of us, I doubt not, who know what it is to have for all the rest of our lives a wound that never can be healed, to carry a weight that never can be lessened, and to walk in a darkness that never can be lightened. Irremediable losses and sorrows are the portion of some of my hearers. Let patience have her perfect work'; and bow, bow to that supreme and loving will.

But, beyond that, do not let all your effort and energy be swallowed up in rightly enduring what you may have to endure. There are many of us who make some disappointment, some loss, some grief, the excuse for shirking plain duty. There is nothing more selfish than sorrow, and there is nothing more absorbing, unless we guard against its tendency to monopolise. Work! Work for others, work for God is our best comforter next to the presence of God's Divine Spirit. There is nothing that so lightens the weight of a lifelong sorrow as to make it the stimulus to a lifelong devotion; and if our patience has its perfect work it will not make us sit with folded hands, weeping for the days that are no more, but it will drive us into heroic and energetic service, in the midst of which there will come some shadow of consolation or, at least, some blessed oblivion of sorrow.

Again, I would say, on the wider view of the meaning of this great exhortation, let no antagonism or opposition of any sort come between us and the plain path of Christian service and duty. And remember that the patience of my text has to be applied, not only in reference to the unswerving prosecution of the course which God and our own consciences dictate to us in the face of difficulties, sorrows, and losses, but also to the unswerving prosecution of that same path in the face of the opposite things--earthly delights and pleasures, and the seductions of the world, as well as the darknesses and sorrows of the world. He that lets his endurance have its perfect work will scorn delights as well as subdue sorrows. The clouds darken, but the sun dazzles. It is not only the rocks that threaten Ulysses and his crew, the sirens sit upon their island home, with their harps of gold, and trill their sweet songs, and no man understands what Christian endurance is who has not learned that he has to endure' in the face of joys as well as in the face of sorrows, and that persistence in the Christian course means that we shall spurn the one and turn our backs upon the other when either of them threaten to draw us aside from the path.

I might gather all that I have to say about this great queenly virtue of perseverance in the face of antagonisms into the one word of the Apostle, I count them but dung that I may win Christ.' Forgetting the things that are behind, and reaching forth unto those that are before, I press toward the mark.' Let patience have her perfect work.'

II. And Now, Secondly, A Word As To How This Precept May Best Be Carried Out.

It is a precept. The perfecting of Christian endurance is not a thing that comes without effort. And so the Apostle puts it into the shape of an exhortation or an injunction. He does not specify methods, but I may venture to do so, in a few sentences.

And I put first and foremost here, as in all regions of Christian excellence and effort, the one specific which makes men like the Master--keeping near Him. As the Epistle to the Hebrews puts it,' consider' (by way of comparison) Him that endured, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin.'

Oh, brethren i there is nothing that sucks the brightness out of earthly joys when they threaten to interrupt our course, and dazzle our eyes, like turning our attention to Christ, and looking at Him. And there is nothing that takes the poison-sting, and the irritation consequent on it, out of earthly sorrows like remembering the' Man of sorrows and acquainted with grief.' Am I to grumble when I think of Him? Shall I make a moan and a mourning for my sorrows when I remember His? Am I to say, O Lord! Thou hast given me as much as I can manage in bearing this terrible blow which Thou hast aimed at me, without repining against Thee. I cannot do any work because I have got so much to bear'? Are we to say that when we remember how He counted not His life dear to Himself, and bore all, and did all, that He might accomplish the Father's will? Do not let us magnify our griefs, but measure them by the side of Christ's. Do not let us yield to our impatience, but rather let us think of Him. Consider Him, and patience will have her perfect work.

Again, let me say, if we would possess in its highest degree this indispensable grace of persistent determination to pursue the Christian course in spite of all antagonisms, we must cultivate the habit of thinking of life, in all its vicissitudes, as mainly meant to make character. That is what the Apostle is saying in the context. He says, Brethren, count it all joy when you fall into divers temptations.' That is a paradox. It bids a man to be glad because he has trouble and is sad. It seems ridiculous, but the next verse (James 1:2) solves the paradox: Knowing this, that the trial of your faith worketh patience.' That is to say--if I rightly understand the meaning of this world in its bearing on myself, the intention of my whole life to make me what God would have me to be, then I shall not measure things by their capacity to delight and please taste, ambitions, desires, or sense, but only by their power to mould me into His likeness. If I understand that the meanings of sorrow and joy are one, that God intends the same when He gives and when He withdraws, that the fervid suns of autumn and the biting blasts of November equally tend to the production of the harvest, that day and night come from the same cause--the revolution of the earth; if I understand that life is but the scaffolding for building character, and that, if I take out of this world, with all its fading sweets and its fleeting sadnesses, a soul enlarged, ennobled by difficulties and by gladnesses, then I shall welcome them both when they come, and neither the one nor the other will be able to deflect me from my course.

And so, lastly, about this matter, I would say bring the future into immediate connection with the present, and that will illuminate the dark places, will minimise the sorrows, will make the crooked things straight and the rough places plain, will prevent joy from being absorbing, and anxiety from being corroding, and sorrow from being monopolising, and will enable us to understand how all that is here is but preparatory and disciplinary for that great and serene future. And so the light affliction, which is but for a moment, will not be so very hard to bear; and the efforts at likeness to Jesus Christ, the consequences of which will last through eternity, will not be so very difficult to keep up; and patience, fed by contemplation of the suffering Christ, and nurtured further by consideration of the purpose of life, and stimulated by the vision of the future to which life here is but the vestibule, will have her perfect work.'

III. And, Lastly, Why Is This Grace So Important?

James says, with his favourite repetition of the same word,' Let her work be perfect, that ye may be perfect.' Such endurance is indispensable to growth in Christian character.

I do not need to enter, at this stage of my sermon, on the differences between perfect' and entire.' The one describes the measure of the individual graces belonging to the man; the other describes the completeness of the assemblage of such graces. In each he is perfect,' and, having all that belongs to complete humanity, he is entire.' That is the ideal to which we have to press.

That is an ideal to which we may indefinitely approximate. There are people now--as there always have been--who are apt to substitute emotion and passivity for effort in the path of Christian perfection. I would take James's teaching. Let your perseverance have her perfect work, and by toil and by protracted effort, and by setting your teeth against all seductions, and by curbing and ruling your sorrows, you will reach the goal. God makes no man perfect without that man's diligent and continuous struggle and toil, toil, indeed, based upon faith; toil, indeed, which receives the blessing, but toil all the same.

Nor need I remind you, I suppose, how, in both the narrower and the wider sense of this word, the perseverance of my text is indispensable to Christian character.

I dare say we all of us know some chronic invalid say, on whose worn face there rests a gleam like that of the Lawgiver when He came down from the mount, caused by sorrow rightly borne. If your troubles, be they great or small, do not do you good they do you harm. There is such a thing as being made obstinate, hard, more clinging to earth than before by reason of griefs. And there is such a thing as a sorrow rightly borne being the very strength of a life, and delivering it from many a sin. The alabaster sheet which is intended to be fitted into the lamp is pared very thin that the light may shine through. And God pares away much of our lives in order that through what is left there may gleam more clearly and lambently the light of an indwelling God.

There is nothing to be won in the perfecting of Christian character without our setting ourselves to it persistently, doggedly, continuously all through our lives. Brethren, be sure of this, you will never grow like Christ by mere wishing, by mere emotion, but only by continual faith, rigid self-control, and by continual struggle. And be as sure of this, you will never miss the mark if, forgetting the things that are behind, and reaching forth to those that are before,' you let patience have her perfect work,' and press towards Him who is Himself the Author and Finisher of our patience and of our faith.

Maclaren: Jam 1:5

Divine Wisdom, And How To Get It

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.'--James 1:5.

IF any of you lack: James has just used the same word in the previous verse, and it is to be regretted that the principle upon which our authorised translators went of varying the rendering of identical expressions, masks the repetition here. James has just been telling his brethren that their aim should be to be perfect and entire, lacking nothing.' And that thought naturally suggests the other one of how great the contrast is between that possible completeness and the actual condition of Christians in general. So he gently and courteously puts, as a hypothesis, what is only too certain a fact in those to whom he is speaking; and says, not as he might have done, since you all lack,' but, with gracious forbearance, if any of you lack wisdom, let him ask of God.'

Now, it seems to me that, in this hypothetical exhortation there are three points to be noted, two of them being somewhat unlike what we should have looked for. One is the great deficiency in the average Christian character--wisdom; another is the great means of supplying it--ask; and the third is the great guarantee of the supply--the giving God, whose gifts are bestowed on all liberally and without upbraiding.

I. The Great Deficiency In The Average Christian Character--Wisdom.

Now, that is not exactly what we should have expected to be named as the main thing lacking in the average Christian. If we had been asked to specify the chief defect we should probably have thought of something else than wisdom. But, if we remember who is speaking, we shall understand better what he means by this word. James is a Jew, steeped through and through in the Old Testament. We have only to recall the Book of Proverbs, and what it has to say about wisdom' and folly,' by which it means something a great deal deeper and more living than knowledge and ignorance or intellectual strength and feebleness, or practical sagacity and its opposite. That deeper conception of wisdom which bases it all on the fear of the Lord,' and regards it as moral and spiritual and not as merely or chiefly intellectual, pervades the whole New Testament. This Epistle is more of an echo of the earlier revelation than any other part of the New Testament, and we may be quite sure that James uses this venerable word with all the associations of its use there, and in all the solemn depth of meaning which he had learned to attach to it, on the lips of psalmists, prophets, and teachers of the true wisdom. If that were at all doubtful, it is made certain by his own subsequent description of wisdom.' He says that it is from above,' and then goes on to ascribe all manner of moral and spiritual good to its presence and working on a man. It is pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits.' You cannot say such glowing things about the wisdom which has its seat in the understanding only, can you? These characteristics must apply to something a great deal more august and more powerful in shaping and refining character.

What, then, does James mean by wisdom'? He means the sum of practical religion. With him, as with the psalmist, sin and folly are two names for the same thing, and so are religion and wisdom. He, and only he, has wisdom who knows God with a living heart-knowledge which gives a just insight into the facts of life and the bounds of right and wrong, and which regulates conduct and shapes the whole man with power far beyond that of knowledge however wide and deep, illuminating intellect however powerful. Knowledge' is poor and superficial in comparison with this wisdom, which may roughly be said to be equivalent to practical religion.

The use of this expression to indicate the greatest deficiency in the average Christian character, just suggests this thought, that if we had a clear, constant, certain, God-regarding insight into things as they are, we should lack little. Because, if a man habitually kept vividly before him the thought of God, and with it the true nature and obligation and blessedness of righteous, loving obedience, and the true foulness and fatalness of sin--if he saw these with the clearness and the continuity with which we may all see the things that are unseen and eternal, if he saw life steadily, and saw it whole,' if he saw the rottenness and the shallowness of earthly things and temptations, and if he saw the blessed issue of every God-pleasing act--why! the perfecting of conduct would be secured.

It would be an impossibility for him, with all that illumination blazing in upon him, not to

walk in the paths of righteousness with a glad and serene heart. I do not believe that all sin is a consequence of ignorance, but I do believe that our average Christian life would be revolutionised if we each carried clear before us, and continually subjected our lives to the influence of, the certain verities of God's word.

And, brethren, I think that there is a practical direction of no small importance here, in the suggestion that the thing that we want most is clearer and more vivid conceptions of the realities of the Christian revelation, and of the facts of human life. These will act as tests, and up will start in his own shape the fiend that is whispering at our ears, when touched by the spear of this divine wisdom. So, brethren, here is our root-deficiency; therefore instead of confining ourselves to trying to cure isolated and specific faults, or to attain isolated and specific virtues, let us go deeper down, and realise that the more our whole natures are submitted to the power of God's truth, and of the realities of the future and of the present, of Time and Eternity, the nearer shall we come to being perfect and entire,' lacking nothing.

II. We Have Next To Note The Great Means Of Supplying That Great Deficiency--Let Him Ask.'

That direction might at first sight strike one as being, like the specification of the thing lacking, scarcely what we should have expected. Does James say, If any of you lack' wisdom,' let him sit down and think? No! If any of you lack wisdom,' let him take a course of reading? No! If any of you lack wisdom,' let him go to pundits and rabbis, and get it from them? No! If any of you lack wisdom, let him ask.' A strange apparent disconnection between the issue and the means suggested! Very strange, if wisdom lives only up in the head! not so strange if it has its seat in the depths of the human spirit. If you want to learn theology you have to study. If you seek to master any science you have to betake yourself to the appropriate discipline. It is of no use to pray to God to make you a good geologist, or botanist, or lawyer, or doctor, unless you also take the necessary means to become one. But if a man wants the divine wisdom, let him get down on his knees. That is the best place to secure it. Let him ask'; because that insight, so clear, so vivid, so constant, and so perfectly adequate for the regulation of the life, is of God. It comes to us from the Spirit of God that dwells in men's hearts.

I believe that in nothing is the ordinary type of Christian opinion amongst us, in this generation, so defective as in the obscurity into which it has pushed that truth, of the Spirit of God as actually dwelling in men's hearts. And that, I believe, is to a large extent the reason why the other truths of Christianity have so little power upon people. It is of little use to hold a Christianity which begins and ends with the fact of Christ's death on the Cross. It is of less use, no doubt, to hold a Christianity which does not begin with that death. But if it ends there, it is imperfect because, as the Apostle put it, our Christ, the Christ who sends wisdom to those who ask it, is the Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us,' and sends down His Spirit on us.

And to receive that spirit of wisdom, the one thing necessary is that we should want it. That is all. Nothing more, but nothing less. I doubt very much whether hosts of the average Christian people of this generation do want it, or would know what to do with it if they had it; or whether the gift of a heart purged from delusions, and of eyes made clear always to behold the God who is ever with us, and the real importance of the things around us, is the gift that most of us pray for most. If any man lack wisdom, let him ask.' It is a gift, and it is to be obtained from that Holy Spirit who dwells and works in all believers. The measure of their desire is the measure of their possession. That wisdom can be had for the asking, and is not to be won by proudly self-reliant effort.

But let us not think that any kind of asking' suffices to put that great gift into our hearts. The petition that avails must be sincere, intense, constant, and accompanied by corresponding conduct.

It is not dropping down on your knees for two minutes in a morning, before you hurry out to business, and scrambling over a formal petition; or praying after you have gone to bed at night, and perhaps falling asleep before you get to Amen.' It is not asking, and then not waiting long enough to get the answer. It is not faint and feeble desire, but one presented with continuity which is not shameless importunity, but patient persistence. It must breathe intense desire and perfect confidence in the willingness of the Giver and in the power of prayer.

If our vessels are empty or nearly so, while the stream is rolling its broad, flashing flood past our doors, if we sit shivering beside dying embers while the fire blazes high on the hearth, let us awake to recognise the tragic difference between what we might be and what we are, and let us listen to James's other word, Ye have not because ye ask not.' If any of you lack wisdom'--and, alas! how many of us do, and that how sorely! --let him ask of God.'

III. The Great Guarantee That Such Petitions Shall Be Answered.

James has an arrangement of words in the original which can scarcely be reproduced in an English translation, but which may be partially represented thus: Let him ask of the giving God.' That represents not so much the divine giving as an act, but, if I may so say, as a divine habit. It is just what the Prayer-book says,' His nature and property is to have mercy.' He is the giving God, because He is the loving God; for love is essentially the impulse to impart itself to the beloved, and thereby to win the beloved for itself. That is the very life-breath of love, and such is the love of God. There is a must even for that heavenly nature. He must bestow. He is the giving'; and He is the blessed God because He is the loving and the giving God. Just as the sun cannot but pour out his rays, so the very activity of the divine nature is beneficence and self-impartation; and His joy is to grant Himself to His creature, whom He has made empty for the very purpose of giving all of Himself that the creature is capable of receiving.

But not only does James give us this great guarantee in the character of God, but he goes on to say, He giveth to all men.' I suppose that' all' must be limited by what follows--viz., He gives to all who ask.'

He gives to all men liberally.' That is a beautiful thought, but it is not the whole beauty of the writer's idea. The word translated liberally,' as many of you know, literally means simply, without any by-ends,' or any underlying thought of what is to be gained in return. That is the way in which God gives. People have sometimes objected to the doctrine of which the Scripture is full from beginning to end, that God is His own motive, and that His reason in all His acts is His own glory, that it teaches a kind of almighty and divine selfishness. But it is perfectly consistent with this thought of my text, that He gives simply for the benefit of the recipient, and without a thought of what may accrue to the bestower. For why does God desire His glory to be advanced in the world? For any good that it is to Him, that you and I should praise Him? Yes! good to Him in so far as love delights to be recognised. But, beyond that, none. The reason why He seeks that men should know and recognise His glory, and should praise and magnify it, is because it is their life and their blessedness to do so. He desires that all men should know Him for what He is, because to do so is to come to be what we ought to be, and what He has made us to try to be; and therein to enjoy Him for ever. So liberally,' simply,' for the sake of the poor men that He pours Himself upon, He gives.

And' without upbraiding.' If it were not so, who of us dare ask? But He does not say when we come to Him, What did you do with that last gift I gave you? Were you ever thankful enough for those other benefits that you have had? What is become of all those? Go away and make a better use of what you have had before you come and ask Me for any more.' That is how we often talk to one another; and rightly enough. That is not how God talks to us. Time enough for upbraiding after the child has the gift in his hand! Then, as Christ did to Peter, He says, having rescued him first, Oh! thou of little faith; wherefore didst thou doubt ?' The truest rebuke of our misuse of His benefits, of our faithlessness to His character, and of the poverty of our askings, is the largeness of His gifts. He gives us these, and then He bids us go away, and profit by them, and, in the light of His bestowments, preach rebukes to ourselves for the poverty of our askings and our squandering of His gifts.

Oh, brethren! if we only believed that He is not an austere man, gathering where He did not straw, and reaping where He did not sow, but a giving God!' If we only believed that He gives simply because He loves us and that we need never fear our unworthiness will limit or restrain His bestowments, what mountains of misconception of the divine character would be rolled away from many hearts! What thick obscuration of clouds would be swept clean from between us and the sun I We do not half enough realise that He is the giving God.' Therefore, our prayers are poor, and our askings troubled and faint, and our gifts to Him are grudging and few, and our wisdom woefully lacking.

Maclaren: Jam 1:12

The Crown

The crown of life, which the Lord hath promised to them that love Him.'--James 1:12.

MY purpose is to bring out the elements of the blessed life here, by grouping together those New Testament passages which represent the future reward under the metaphor of the crown,' and so to gain, if not a complete, at all events a comprehensive view of the elements of the blessedness of the perfected life hereafter.

These passages are numerous. Paul speaks of the incorruptible crown,' the reward of the victorious athlete, and of' the crown of righteousness,' the anticipation of which soothed and elevated his last solitary hours. Peter speaks of the crown of glory,' the reward of the faithful elders. James speaks in my text of the crown of life' which the man wins who is proved by trial and stands the proof. The martyr Church at Smyrna is encouraged to faithfulness unto death' by the promise of the crown of life' from the hands of the Lord of life. The angel of the Church at Philadelphia is stimulated to hold fast what thou hast, that no man take thy crown.' The elders cast their crowns before the throne.' If we throw all these passages together, and study their combined effect, we shall, I think, get some helpful and stimulating thoughts.

I. I Ask You, Then, First To Look With Me At The General Idea Conveyed By The Symbol.

Now the word which is employed in the passages to which we have referred is not that which usually denotes a kingly crown, but that which indicates the garland or wreath or chaplet of festivity and victory. A twist of myrtle or parsley or pine was twined, round the brows of the athlete flushed with effort and victory. The laurel is the meed of mighty conquerors.' Roses, with violets or ivy, sat upon the brows of revellers. And it is thoughts of these rather than of the kingly tiara which is in the mind of the New Testament writers; though the latter, as we shall see, has also to be included.

So we get three general ideals on which I touch very lightly, as conveyed by the emblem.

The first is that of victory recognised and publicly honoured. So Paul uses the symbol in this sense in both the instances of its occurrence to which we have already referred, the reward of the racer or athlete in the palaestrum, and the crown of righteousness' which was to follow his having fought the good fight, and finished his course.' That implies that the present is the wrestling ground, and that the issues of the present lie beyond the present. We do not look for flowers on the hard-beaten soil of the arena; and the time of conflict is no time for seeking for delights. If the crown be yonder, then here must be the struggle; and it must be our task to scorn delights and live laborious days' if we are ever to find that blessed result and reward of life here. We have, then, the general idea of victory recognised and publicly honoured by the tumult of acclaim of the surrounding spectators. I will confess His name before the angels of God.'

Then there is the other general idea of festal gladness. That, I suppose, is what was present particularly to Peter's mind when he talked about the wreath that fadeth not away.' I think that there is in his words a probable reference to a striking Old Testament passage, in which the prophet takes the drooping flowers on the foreheads of the drunkards of Samaria at their feast as an emblem of the swift fading of their delights, and of the impending destruction of their polity. But, says Peter, this wreath fades never. The flowers of heaven do not droop. It is an emblem of the calm and permanent delights which come to those behind whom is change with its sadness, and before whom stretches progress with its blessedness. Festal gladness, society, and the satisfaction of all desires are included in the meaning of the wreathed amaranthine flowers that twine round immortal brows.

But the usage in the Book of the Apocalypse stands upon a somewhat different footing. There are no Gentile images there. We hear nothing about Grecian games and heathen wrestlings in that book; but all moves within the circle of Jewish thought. That the word which is employed for the crown,' though it usually meant the victors' and the feasters' chaplet, sometimes also meant the king's crown of sovereignty, is obvious from one or two of its uses in Scripture. For the crown of thorns' was a mockery of royalty, and the golden crowns' which the elders wear in the vision are associated with the thrones upon which they sit, as emblems, not of festal gladness or of triumphant emergence from the struggles and toils of life, but as symbols of royalty and dominion. The characteristic note of the promises of the Revelation is that of Christ's servants' participation in the royalty of their Lord. So to the other two general ideas which I have deduced from the symbol we must add for completeness this third one, that it shadows, in some of the instances of its use at all events, though by no means in all, the royalty so mysterious, by which every one of Christ's brethren is like the children of a king,' and all are so closely united to Him that they participate in His dominion over all creatures and things. Dominion over self, dominion over the universe, a rule mysterious and ineffable which is also service, cheerful and continuous, are contained in the emblem.

So these three general ideas, victory, festal gladness and abundance, royalty and sovereignty, are taught us by this symbol of the crown.

II. Now, Secondly, Note More Particularly The Constituent Parts Of That Chaplet Of Blessedness.

There are two phrases as to these, amongst the passages with which we are now concerned. St. James and the Book of Revelation speak of the crown of life,' and Peter speaks of the crown of glory.' That is to say, the material of which the garland is composed is no perishable pine or myrtle, but it is woven, as it were, of life' on the one hand, of glory on the other. Or, if we do not venture upon such a violent metaphor as that, we can at least say that the crown is life and glory.

Now, as to the first of these--what dim and great thoughts are taught us in it i Life,' in the New Testament, does not mean bare existence, but in its highest sense pure and blessed existence in union with God. And such life--full, perfect, continual--is regarded as being in itself the crown and reward of faithful Christian living here below. In our experience life is often a burden, a weariness, a care. If it be a crown, it is a crown of thorns. But yonder, to live will be blessedness; being will be well-being. The reward of heaven will simply be the fact of living in God. Here life comes painfully trickling, as it were, in single drops through a narrow rift in the rock; yonder it will spread a broad bosom, flashing beneath the sunshine. Here the plant grows strugglingly in some dusty cleft, amidst uncongenial surroundings, and with only occasional gleams of sunlight; its leaves are small, its stem feeble, its blossoms pallid; yonder it will be rooted in rich soil and shone upon by an unclouded sun, and will burst into flowers and forms of beauty that we know nothing of here. Life is the crown.

Then it is a crown of glory. What is glory? The splendour of God's character manifested to His creatures and become the object of their admiration. That is the full meaning of glory in the Old and in the New Testament. And all that is transferred to those who cleave to Him here and are perfected yonder. There will be complete perfection of nature. We shall be like Him, for we shall see Him as He is.' The inmost and deepest beauty of redeemed and perfected souls will then be capable of being manifested fully. Here it struggles for expression, and what we seem to be, though it is often better, is just as often much worse than we really are. But there we shall be able to show ourselves as what in our deepest hearts we are. For the servants who, girt with priestly vestments, do Him sacerdotal service in the highest temple, have His name blazing upon their foreheads, and shine forth as the sun in the kingdom of their Father. The redeemed souls, transmuted into the likeness of the Lord, and made visible in the flashing splendour of their gentle radiance, shall be beheld with the wonder with which all other creatures gaze on Him who is the Lord and Source of their purity, and if so be that we suffer with Him, we shall be also glorified together.'

But why speak of what we know as little about as the unborn child does of the world, or the caterpillar of its future life when winged and painted and basking in the sunshine? Let us bow before the ignorance which is the prophecy and pledge of the transcendent greatness that lies behind the veil, and say, It is enough for the servant that he be as his Lord.'

III. Now, Thirdly, Note The Conditions Of The Crown.

These are variously put with a rich variety. Paul speaks, as you remember, of the crown of righteousness,' by which he means to imply that on impure brows it can never sit, and that, if it could, it would be there a crown of poisoned thorns. None but the righteous can wear it. That is the first and prime indispensable condition. But then there are others stated in the other passages to which we have referred. The wrestler must strive lawfully,' according to the rules of the arena, if he is to be crowned. The man that is tried must endure his temptation,' and come out of it proved' thereby, as gold is tried by the fire The martyr must be willing to die, if need be. For fidelity to his Master. We must' hold fast that which we have' if we are ever to win that which, as yet, we have not, even the crown that ought to be ours, and so is by anticipation called ours.

But two of the passages to which I have referred add yet another kind of condition and requirement. Paul says,' Not to me only, but to all them also that love His appearing'; and James here says that the man who is tried will receive the crown which the Lord hath promised to them that love Him.' So it is not difficult to make out the sequence of these several conditions. Fundamental to all is love to Jesus Christ. That is the beginning of everything. Then, built upon that, for His dear sake, the manful wrestling with temptations and with difficulties, long-breathed running, and continual aspiration after the things that are before, fidelity, if need be, unto death, and a grim tenacity of grasp of the truth and the blessings already bestowed. These things are needed. And then as the result of the love that grasps Christ with hooks of flesh, which are stronger than hooks of steel, and will not let Him go, and as the result of the efforts and struggles and discipline which flow from that love to Him, there must be a righteousness which conforms to His image and is the gift of His indwelling Spirit. These are the conditions on which the crown may be ours.

Such righteousness may be imperfect here upon earth, and when we look upon ourselves we may feel as if there were nothing in us that deserves, or that even can bear, the crown to be laid upon our brows. But if the process have been begun here by love and struggling, and reception of His grace, death will perfect it. But death will not begin it if it have not been commenced in life. We may hope that if we have our faces set towards the Lord, and our poor imperfect steps have been stumbling towards Him through all the confusions and mists of flesh and sense, our course will be wonderfully straightened and accelerated when we shuffle off this mortal coil.' But there is no sanctifying in death for a man who is not a Christian whilst he lives, and the crown will only come to those whose righteousness began with repentance, and was made complete by passing through the dark valley of death.

IV. Lastly, Note The Giver Of The Crown.

Which the Lord hath promised," which the Lord, the righteous Judge, will give me in that day.' I will give him a crown of life.' So Jesus Christ, as Judge, as Brother, as Distributor of the eternal conditions of men, as indwelling in us and making us sharers of all that is His, bestows upon His servants the crown. Yet, let us remember that He does not give it in such a fashion as that the gift may be taken once for all and worn thereafter, independent of Him. It must be a continual communication, all through eternal ages, and right on into the abysses of celestial glories--a continual communication from His ever-opened hand. She energy of a present Christ bestowing at the moment (if there be moments in that dim future) is the condition of the crown's continued gleaming on brows that have worn it for ages, to which geological periods are but as the beat of a pendulum. Like the rainbow that continues permanently above the cater-act, and yet at each moment is fed by new spray from the stream, so the crown upon our heads will be the consequence of the continual influx into redeemed souls of the very life of Christ Himself.

So, dear brethren, all ends as all begins, with cleaving to Him, and drawing from His fulness grace whilst we need grace, and glory when we are fit for glory. Strength for the conflict and the reward of the victory come from the same hand, and are ours on the same conditions. He who covers our heads in the day of battle is He who wreathes the garland on the conqueror's brow and keeps its flowers unfading through eternal ages. On His head are many crowns,' which He bestows upon His followers, and all the heaven of His servants is their share in His heaven. If, then, we love Him, if for His dear sake we manfully strive in the conflict, patiently accept the ministry of trial, discipline ourselves as athletes are willing to do for a poor parsley wreath, hold fast that which we have, and by faith, effort, and prayer, receive of His righteousness here, then the grave will be but as the dressing-room where we shall put off our soiled raiment and on our white robe; and thus apparelled, even we, unworthy, shall hear from Him, I will make thee ruler over many things; enter thou into the joy of thy Lord.'

Maclaren: Jam 1:18

First-Fruits Of His Creatures'

That we should be a kind of first-fruits of His creatures.'--James 1:18.

ACCORDING to the Levitical ceremonial, the first sheaf of the new crop, accompanied with sacrifice, was presented in the Temple on the day after the Passover Sabbath. No part of the harvest was permitted to be used for food until after this acknowledgment, that all had come from God and belonged to Him. A similar law applied to the first-born of men and of cattle. Both were regarded as in a special sense consecrated to and belonging to God.

Now, in the New Testament, both these ideas of the first-born' and the first-fruits,' which run as you see parallel in some important aspects, are transferred to Jesus Christ. He is' become the first-fruits of them that slept'; and it was no mere accidental coincidence that, in this character, He rose from the dead on the day on which, according to the law, the sheaf was to be presented in the Temple. In His case the ideas attached to the expression are not only that of consecration, but that of being the first of a series, which owes its existence to Him. He makes men the many brethren,' of whom He is the first-born'; and He, by the overflowing power of His life, raises from the dead the whole harvest of which He is the first-fruits.

Then that which Jesus Christ is, primarily and originally, all those who love Him and trust Him are secondarily and by derivation from Himself. Thus, both these phrases are further transferred in the New Testament to Christian people. They are the first-fruits unto God and the Lamb'; or, as my text has it here, with a qualifying word, a kind of first-fruits'; which expresses at once a metaphor and the derivation of the character. They are also the Church of the first-born whose names are written in heaven.'

So, then, in this text we have contained some great ideas as to God's purpose in drawing us to Himself. And I want you to look at these for a moment or two.

I. First, Then, God's Purpose For Christians Is That They Should Be Consecrated To Him.

The sheaf was presented before God in the symbolical ceremonial, as an acknowledgment of His ownership of it, and of all the wide-waving harvest. It thereby became His in a special sense. In like manner, the purpose of God in bestowing on us the wondrous gift of a regeneration and new life by the word is that we should be His, yielding to Him the life which He gives, and all that we are, in thankful recognition and joyful consecration.

We hear a great deal about consecration in these days. Let us understand what consecration means. There is an inward and an outward aspect of it. In the inward aspect it means an entire devotion of myself, down to the very roots of my being, to God as Lord and Owner.

Man's natural tendency is to make himself his own centre, to live for self and by self. And the whole purpose of the gospel is to decentralise him and to give him a new centre, even God, for whom, and by whom, and with whom, and in whom the Christian man is destined, by his very calling, to live.

Now, how can an inward devotion and consecration of myself be possible? Only by one way, and that is by the way of love that delights to give. The yielding of the human spirit to the divine is only accomplished through that sweet medium of love. Self-surrender is the giving up of self at the bidding of love to Him to whom my heart cleaves.

The will, will yield itself. There will be no murmuring at hard providences; no regrets darkening a whole life and paralysing duty, and blinding to blessings, by reason of the greatest sorrow which He may have sent. The will, will yield in submission; the will, will yield in obedience. According to the dreadful metaphor of the founder of the Jesuits--dreadful when applied to the relations of a man to a man, but blessed when applied to the relation of a man to God, and of God to man--I shall be in His hands like a staff' in the hand of a man, only to be used as He desires.

Consecration means self-surrender; and the fortress of self is in the will, and the way of self-surrender is the flowery path of love.

To take the other metaphor of Scripture, by which the same idea is expressed--the consecration which we owe to God, and which is His design in all His dealings with us in the gospel, will be like that of a priestly offering of sacrifice, and the sacrifice is ourselves.

So much for the inward; what about the outward? All capacities, opportunities, possessions, are to be yielded up to Him as utterly as Christ has yielded Himself to us. We are to live for Him and work for Him; and set, as our prime object, conspicuously and constantly before us, and to be reached towards through all the trivialities of daily duty, and the common-places of recurring tasks, the one thing, to glorify God and to please Him. Consecration means the utter giving of myself away, in the inmost sanctuary of the spirit. And it means the resolute devotion of all that I have and all that I am in the outgoings of daily life to His service and to His praise.

That is what God meant for you and me when He made us Christians; that was His design when He sent His Son. And we thwart and counter-work Him, just in the measure in which we still make ourselves our own centre, our wills our own law, and our well-being our own aim.

Now, remember, such consecration is salvation. For the opposite thing, the living to self, is damnation and hell and destruction. And whosoever is thus consecrated to God is in process of being saved. The relation between the two ideas is not, as it often is put, that you are to be saved that you may be consecrated; but, you are being saved in being consecrated. And the measure in which we have ceased to be devoted to ourselves, and are devoted to Him, is the accurate measure in which we have received the true salvation that is in Jesus Christ.

That consecration is blessedness. There is no joy of which a human spirit is capable that is as lofty, as rare and exquisite, as sweet and lasting, as the joy of giving itself away to Him who has given Himself for us. And such consecration is the true possession of what we give, and the only way of really owning ourselves or our possessions. He that loveth himself shall lose himself,' and he that gives himself away to God, a weak, sinful man, gets himself back from God, a hero, strong, and a saint.

Such consecration, which is the root of all blessedness, and the true way of entering into the possession of all possessions, is only possible in the degree in which we subject ourselves to the influence of these mighty acts which God has done in order to secure it. Our yielding of ourselves to Him is only possible when we are quite sure that He has given Himself to us. Our love which melts us, and bows us in willing, joyful surrender, can only be the echo of His love. The pattern is set us in the Christ, and set us that we may imitate it, and we imitate it in the measure in which we lie exposed to its mighty power. He gave Himself for us, that He might purchase for Himself a people for His possession.' My surrender is but the echo of the thunder of His; my surrender is but the flash on the polished mirror which gives back the sunbeam that smites it. We yield ourselves to God, when we realise that Christ has given Himself for us.

Christian men and women, behold your destiny! God's purpose concerning you is that you might be not your own, because you are bought with a price. And measure against that mighty purpose the halting obedience, the reluctant wills, the half-and-half surrender which is no surrender at all, which make up the lives of the average Christians among us, and see whether any of us can feel that the divine purpose is accomplished in us, or that we have paid what we owe to our God.

II. Secondly, My Text Suggests That God's Purpose For Christians Is That They Should Be Specimens And Beginnings Of A Great Harvest.

The sheaf that was carried into the Temple showed what sun and rain and the sweet skyey influences had been able to do on a foot or two of ground, and it prophesied of the acres of golden grain that would one day be garnered in the barns. And so, Christian men and women to-day, and even more eminently at that time when this letter was written, are meant to be the first small example of a great harvest that is to follow. The design that God had in view in our being Christianised is that we should stand here as specimens of what He means the world to be, and as witnesses of what He, by the gospel, is able to make men.

If we strip that thought of its metaphor it just comes to this, that if Christianity has been able to take one man, pick him out of the mud and mire of sense and self, and turn him into a partially and increasingly consecrated servant of God, it can do that for anybody.

The little sheaf, though there be but a handful of nodding heads in it, is a sure pledge of the harvest on the great prairie yonder, as yet untilled and unsown, which will yet bear like fruit to His praise and honour.

We have all of us one human heart.' Whatever may be men's idiosyncrasies or diversities of culture, of character, of condition, of climate, of chronology, they have all the same deep primary wants, and the deepest of them all is concord and fellowship with God. And the path to that is by faith in His dear Son, who has given Himself for us. If, then, that faith in one case has given to a man the satisfaction of that which all men are hungering for, whether they know it or not, and are restless and miserable till they find it, then there is document and evidence that this gospel, which can do that for the individual, can do it for the race. And so the first-fruits are the pledge and the prophecy of the harvest.

What a harvest is dimly hinted at in these words of my text; the first-fruits of His creatures!' That goes even wider than humanity, and stretches away out into the dim distances, concerning which we can speak with but bated breath; but at least it seems to suggest to us that, in accordance with other teaching of the New Testament, the whole creation' which groaneth and travaileth together in pain until now,' will, somehow or other, be brought into the liberty and the glory of the children of God, and, as humble waiters and attenders upon the kings who are the priests of the Most High, will participate in the power of the redemption. At all events, there seem to me to gleam dimly through such words as those of my text, the great prospects of a redeemed humanity, of a renewed earth, of a sinless universe, in which God in Christ shall be all in all.

The possibility and the certainty of that issue lie in this comparatively humble fact, that some handful of poor men have found in Jesus Christ that which their finding of it in Him manifests to them, is the elixir vitoe and the hope of the world.

You are meant to be specimens, exhibitions of what God intends for mankind, and of what the gospel can do for the world. Do you think, Christian men and women, that anybody, looking at you, will have a loftier idea of the possibilities of human nature, and of the potentialities of the gospel of Jesus Christ? Because if they will not, then you have thwarted your Father's design when He sent you His Son.

III. Lastly, My Text Suggests That God's Purpose For Christians Is That They Should Help The Harvest.

That does not lie in the Levitical ceremonial of the sheaf of the first-fruits, of course. Though even there, I may remind you, that the thing presented on the altar carried in itself the possibilities of future growth, and that the wheaten ear has not only' bread for the eater but seed for the sower,' and is the parent of another harvest. But the idea that the first-fruits are not merely first in series, but that they originate the series of which they are the first, lies in the transference of the terms and the ideas to Jesus Christ; for, as I pointed out to you in my introductory remarks, when He is called the first-fruits of them that slept,' it is implied that He, by His power, will wake the whole multitude of the sleepers; and when it speaks of Him as' the first-born among many brethren,' it is implied that He, by the communication of His life, will give life, and a fraternal life, to the many brethren who will follow Him.

And so, in like manner, God's purpose in making us a kind of first-fruits of His creatures' is not merely our consecration and the exhibition of a specimen of His power, and the pledge and prophecy of the harvest, but it is that from us there shall come influences which shall realise the harvest of which our own Christianity is the pledge and prophecy. That is to say, all Christian men and women are Christians in order that they may make more Christians.

The capacity, the obligation, the impulse, are all given in the fact of receiving Jesus Christ for ourselves. If we have Him we can preach Him, if we have Him we ought to preach Him, if we have Him in any deep and real possession, we must preach Him, and His words will be like a fire in our bones, if we forbear; and we shall not be able to stay.

Heaven doth with us as we with torches do,Not light them for themselves.'

What do you get Christ for? To feed upon Him. Yes! But to carry the bread to all the hungry as well.

Do not say you cannot. You can talk about anything that interests you. You can speak about anything that you know. And are your lips to be always closed about Him who has given Himself for you? Do not say that you need special gifts for it. We do need special gifts for the more public and conspicuous forms of what we call preaching nowadays. But any man and any woman that has Christ in his or her heart can go to another and say, We have found the Messiah,' and that is the best thing to say.

You ought to preach Him. Capacity involves obligation. To have anything, in this world of needy men who are all knit together in the solidarity of one family--to have any anything implies that you impart it. That is the true communism of Christianity, to be applied not only to wealth but to everything, all our possessions, all our knowledge, all our influence. We get them that they may fructify through us to all; and if we keep them, we shall be sure to spoil them. The corn laid up in storehouses is gnawed by rats, and marred by weevils. If you want it to be healthy, and your own possession of it to increase, put it into your seed-basket; and in the morning sow thy seed, and in the evening withhold not thy hand,' and it will come back to thee, seed for the sower and bread for the eater.'

Now this is a matter of individual responsibility. You cannot get rid of it. Every Christian has the obligation laid upon himself, and every Christian man has some sphere in which he can discharge it, and in which, if he discharge it not, he is a dumb dog lying down and loving to slumber. Oh! I wish I could get into you tongue-tied, cowardly Christian men and women who never open your mouths to a soul for the Master's sake, this conviction, that you are thwarting God's purposes, and that the blood of souls lies at your door by reason of your guilty silence.

If you believe these things which I have been saying to you, the application follows. The field is the world.' And neither criticisms about missionary methods nor allegations of the superior claims of the little bit of the field round about your own doors are a sufficient vindication before God, though they may be an excuse before men, for tepid interest in, or indifference to, or lack of help of, any great missionary enterprise.

We have to sow beside all waters; and if any men in the world were ever debtors both to the Greek and to the barbarian, both to the Englishman and the foreigner, it is the members of this great nation of ours, which, as a nest hath gathered the riches of the nations, and there were none that peeped or muttered or moved the wing.' We are debtors to the heathen world, because whether we will or no we come into contact with heathen lands; and whether we take Bibles or not, our countrymen will take rum and gunpowder, and send men to the devil if we do not try to draw them to God. We are debtors to them in a thousand cases by injuries inflicted. We are debtors by benefits received; and we are debtors most of all because Christ died for them and for us equally.

And so, I beseech you, give us your help, and remember in giving it that God of His own will hath begotten us by the word of truth, that we should be a kind of first-fruits of His creatures.'

MHCC: Jam 1:1-11

Christianity teaches men to be joyful under troubles: such exercises are sent from God's love; and trials in the way of duty will brighten our graces now, and our crown at last. Let us take care, in times of trial, that patience, and not passion, is set to work in us: whatever is said or done, let patience have the saying and doing of it. When the work of patience is complete, it will furnish all that is necessary for our Christian race and warfare. We should not pray so much for the removal of affliction, as for wisdom to make a right use of it. And who does not want wisdom to guide him under trials, both in regulating his own spirit, and in managing his affairs? Here is something in answer to every discouraging turn of the mind, when we go to God under a sense of our own weakness and folly. If, after all, any should say, This may be the case with some, but I fear I shall not succeed, the promise is, To any that asketh, it shall be given. A mind that has single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in devotion, and rise above trials and oppositions. When our faith and spirits rise and fall with second causes, there will be unsteadiness in our words and actions. This may not always expose men to contempt in the world, but such ways cannot please God. No condition of life is such as to hinder rejoicing in God. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God; and the rich may rejoice in humbling providences, that lead to a humble and lowly disposition of mind. Worldly wealth is a withering thing. Then, let him that is rich rejoice in the grace of God, which makes and keeps him humble; and in the trials and exercises which teach him to seek happiness in and from God, not from perishing enjoyments.

MHCC: Jam 1:12-18

It is not every man who suffers, that is blessed; but he who with patience and constancy goes through all difficulties in the way of duty. Afflictions cannot make us miserable, if it be not our own fault. The tried Christian shall be a crowned one. The crown of life is promised to all who have the love of God reigning in their hearts. Every soul that truly loves God, shall have its trials in this world fully recompensed in that world above, where love is made perfect. The commands of God, and the dealings of his providence, try men's hearts, and show the dispositions which prevail in them. But nothing sinful in the heart or conduct can be ascribed to God. He is not the author of the dross, though his fiery trial exposes it. Those who lay the blame of sin, either upon their constitution, or upon their condition in the world, or pretend they cannot keep from sinning, wrong God as if he were the author of sin. Afflictions, as sent by God, are designed to draw out our graces, but not our corruptions. The origin of evil and temptation is in our own hearts. Stop the beginnings of sin, or all the evils that follow must be wholly charged upon us. God has no pleasure in the death of men, as he has no hand in their sin; but both sin and misery are owing to themselves. As the sun is the same in nature and influences, though the earth and clouds, often coming between, make it seem to us to vary, so God is unchangeable, and our changes and shadows are not from any changes or alterations in him. What the sun is in nature, God is in grace, providence, and glory; and infinitely more. As every good gift is from God, so particularly our being born again, and all its holy, happy consequences come from him. A true Christian becomes as different a person from what he was before the renewing influences of Divine grace, as if he were formed over again. We should devote all our faculties to God's service, that we may be a kind of first-fruits of his creatures.

MHCC: Jam 1:19-21

Instead of blaming God under our trials, let us open our ears and hearts to learn what he teaches by them. And if men would govern their tongues, they must govern their passions. The worst thing we can bring to any dispute, is anger. Here is an exhortation to lay apart, and to cast off as a filthy garment, all sinful practices. This must reach to sins of thought and affection, as well as of speech and practice; to every thing corrupt and sinful. We must yield ourselves to the word of God, with humble and teachable minds. Being willing to hear of our faults, taking it not only patiently, but thankfully. It is the design of the word of God to make us wise to salvation; and those who propose any mean or low ends in attending upon it, dishonour the gospel, and disappoint their own souls.

Matthew Henry: Jam 1:1

We have here the inscription of this epistle, which consists of three principal parts.

I. The character by which our author desires to be known: James, a servant of God, and of the Lord Jesus Christ. Though he was a prime-minister in Christ's kingdom, yet he styles himself only a servant. Note hence, Those who are highest in office or attainments in the church of Christ are but servants. They should not therefore act as masters, but as ministers. Further, Though James is called by the evangelist the brother of our Lord, yet it was his glory to serve Christ in the spirit, rather than to boast of his being akin according to the flesh. Hence let us learn to prize this title above all others in the world - the servants of God and of Christ. Again, it is to be observed that James professes himself a servant of God and of the Lord Jesus Christ; to teach us that in all services we should have an eye to the Son as well as the Father. We cannot acceptably serve the Father, unless we are also servants of the Son. God will have all men to honour the Son as they honour the Father (Joh 5:23), looking for acceptance in Christ and assistance from him, and yielding all obedience to him, thus confessing that Jesus Christ is Lord, to the glory of God the Father.

II. The apostle here mentions the condition of those to whom he writes: The twelve tribes which are scattered abroad. Some understand this of the dispersion upon the persecution of Stephen, Acts 8. But that only reached to Judea and Samaria. Others by the Jews of the dispersion understand those who were in Assyria, Babylon, Egypt, and other kingdoms into which their wars had driven them. The greatest part indeed of ten of the twelve tribes were lost in captivity; but yet some of every tribe were preserved and they are still honoured with the ancient style of twelve tribes. These however were scattered and dispersed. 1. They were dispersed in mercy. Having the scriptures of the Old Testament, the providence of God so ordered it that they were scattered in several countries for the diffusing of the light of divine revelation. 2. They began now to be scattered in wrath. The Jewish nation was crumbling into parties and factions, and many were forced to leave their own country, as having now grown too hot for them. Even good people among them shared in the common calamity. 3. These Jews of the dispersion were those who had embraced the Christian faith. They were persecuted and forced to seek for shelter in other countries, the Gentiles being kinder to Christians than the Jews were. Note here, It is often the lot even of God's own tribes to be scattered abroad. The gathering day is reserved for the end of time; when all the dispersed children of God shall be gathered together to Christ their head. In the mean time, while God's tribes are scattered abroad, he will send to look after them. Here is an apostle writing to the scattered; an epistle from God to them, when driven away from his temple, and seemingly neglected by him. Apply here that of the prophet Ezekiel, Thus saith the Lord God, Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come, Eze 11:16. God has a particular care of his outcasts. Let my outcasts dwell with thee, Moab, Isa 16:3, Isa 16:4. God's tribes may be scattered; therefore we should not value ourselves too much on outward privileges. And, on the other hand, we should not despond and think ourselves rejected, under outward calamities, because God remembers and sends comfort to his scattered people.

III. James here shows the respect he had even for the dispersed: greeting, saluting them, wishing peace and salvation to them. True Christians should not be the less valued for their hardships. It was the desire of this apostle's heart that those who were scattered might be comforted - that they might do well and fare well, and be enabled to rejoice even in their distresses. God's people have reason to rejoice in all places, and at all times; as will abundantly appear from what follows.

Matthew Henry: Jam 1:2-12

We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed: -

I. The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed. 1. It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles. 2. These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified. 3. These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides. 4. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.

II. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!

1. One Christian grace to be exercised is joy: Count it all joy, Jam 1:2. We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them.

2. Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, Jam 1:3; and then in Jam 1:6, Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus.

3. There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom 5:3. Now, to exercise Christian patience aright, we must, (1.) Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of patience; let us give it leave to work, and it will work wonders in a time of trouble. (2.) We must let it have its perfect work. Do nothing to limit it nor to weaken it; but let it have its full scope: if one affliction come upon the heels of another, and a train of them are drawn upon us, yet let patience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its perfect work. (3.) When the work of patience is complete, then the Christian is entire, and nothing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of patience, Heb 10:36. But let patience have its perfect work, and we shall be perfect and entire, wanting nothing.

4. Prayer is a duty recommended also to suffering Christians; and here the apostle shows, (1.) What we ought more especially to pray for - wisdom: If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises to guide him in his judging of things, in the government of his own spirit and temper, and in the management of his affairs? To be wise in trying times is a special gift of God, and to him we must seek for it. (2.) In what way this is to be obtained - upon our petitioning or asking for it. Let the foolish become beggars at the throne of grace, and they are in a fair way to be wise. It is not said, "Let such ask of man,"no, not of any man, but, "Let him ask of God,"who made him, and gave him his understanding and reasonable powers at first, of him in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God and daily ask it of him. (3.) We have the greatest encouragement to do this: he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, Jam 1:5. Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own weakness and folly, to ask for wisdom. He to whom we are sent, we are sure, has it to give: and he is of a giving disposition, inclined to bestow this upon those who ask. Nor is there any fear of his favours being limited to some in this case, so as to exclude others, or any humble petitioning soul; for he gives to all men. If you should say you want a great deal of wisdom, a small portion will not serve your turn, the apostle affirms, he gives liberally; and lest you should be afraid of going to him unseasonably, or being put to shame for your folly, it is added, he upbraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may,"let such consider how particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and they will not pray to God for it. But, (4.) There is one thing necessary to be observed in our asking, namely, that we do it with a believing, steady mind: Let him ask in faith, nothing wavering, Jam 1:6. The promise above is very sure, taking this proviso along with us; wisdom shall be given to those who ask it of God, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no wavering, no staggering at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own part. Here therefore we see,

5. That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction: He that wavereth is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust - to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world - this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these, (1.) In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, Jam 1:7. Such a distrustful, shifting, unsettled person is not likely to value a favour from God as he should do, and therefore cannot expect to receive it. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world. (2.) A wavering faith and spirit has a bad influence upon our conversations. A double-minded man is unstable in all his ways, Jam 1:8. When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please God nor procure any good for us in the end. While we have but one God to trust to, we have but one God to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel. Hereupon,

III. The holy humble temper of a Christian, both in advancement and debasement, is described: and both poor and rich are directed on what grounds to build their joy and comfort, Jam 1:9-11. Here we may observe, 1. Those of low degree are to be looked upon as brethren: Let the brother of low degree, etc. Poverty does not destroy the relation among Christians. 2. Good Christians may be rich in the world, Jam 1:10. Grace and wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold. 3. Both these are allowed to rejoice. No condition of lie puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby explains this place); and the rich may rejoice in humbling providences, as they produce a lowly and humble disposition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Phi 1:29. All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at the last in heaven. 4. Observe what reason rich people have, notwithstanding their riches, to be humble and low in their own eyes, because both they and their riches are passing away: As the flower of the grass he shall pass away. He, and his wealth with him, Jam 1:11. For the sun has no sooner risen with a burning heat than it withereth the grass. Note hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place), too inconsiderable things to make any great or just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called his ways; in these he shall fade away. For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments.

IV. A blessing is pronounced on those who endure their exercises and trials, as here directed: Blessed is the man that endureth temptation, Jam 1:12. Observe, 1. It is not the man who suffers only that is blessed, but he who endures, who with patience and constancy goes through all difficulties in the way of his duty. 2. Afflictions cannot make us miserable, if it be not our own fault. A blessing may arise from them, and we may be blessed in them. They are so far from taking away a good man's felicity that they really increase it. 3. Sufferings and temptations are the way to eternal blessedness: When he is tried, he shall receive the crown of life, dokimos genomenos - when he is approved, when his graces are found to be true and of the highest worth (so metals are tried as to their excellency by the fire), and when his integrity is manifested, and all is approved of the great Judge. Note hence, To be approved of God is the great aim of a Christian in all his trials; and it will be his blessedness at last, when he shall receive the crown of life. The tried Christian shall be a crowned one: and the crown he shall wear will be a crown of life. It will be life and bliss to him, and will last for ever. We only bear the cross for a while, but we shall wear the crown to eternity. 4. This blessedness, involved in a crown of life, is a promised thing to the righteous sufferer. It is therefore what we may most surely depend upon: for, when heaven and earth shall pass away, this word of God shall not fail of being fulfilled. But withal let us take notice that our future reward comes, not as a debt, but by a gracious promise. 5. Our enduring temptations must be from a principle of love to God and to our Lord Jesus Christ, otherwise we are not interested in this promise: The Lord hath promised to those that love him. Paul supposes that a man may for some point of religion even give his body to be burnt, and yet not be pleasing to God, nor regarded by him, because of his want of charity, or a prevailing sincere love to God and man, 1Co 13:3. 6. The crown of life is promised not only to great and eminent saints, but to all those who have the love of God reigning in their hearts. Every soul that truly loves God shall have its trials in this world fully recompensed in that world above where love is made perfect.

Matthew Henry: Jam 1:13-18

I. We are here taught that God is not the author of any man's sin. Whoever they are who raise persecutions against men, and whatever injustice and sin they may be guilty of in proceeding against them, God is not to be charged with it. And, whatever sins good men may themselves be provoked to by their exercises and afflictions, God is not the cause of them. It seems to be here supposed that some professors might fall in the hour of temptation, that the rod resting upon them might carry some into ill courses, and make them put forth their hands unto iniquity. But though this should be the case, and though such delinquents should attempt to lay their fault on God, yet the blame of their misconduct must lie entirely upon themselves. For, 1. There is nothing in the nature of God that they can lay the blame upon: Let no man say, when he is tempted to take any evil course, or do any evil thing, I am tempted of God; for God cannot be tempted with evil. All moral evil is owing to some disorder in the being that is chargeable with it, to a want of wisdom, or of power, or of decorum and purity in the will. But who can impeach the holy God with the want of these, which are his very essence? No exigence of affairs can ever tempt him to dishonour or deny himself, and therefore he cannot be tempted with evil. 2. There is nothing in the providential dispensations of God that the blame of any man's sin can be laid upon (Jam 1:13): Neither tempteth he any man. As God cannot be tempted with evil himself, so neither can he be a tempter of others. He cannot be a promoter of what is repugnant to his nature. The carnal mind is willing to charge its own sins on God. There is something hereditary in this. Our first father Adam tells God, The woman thou gavest me tempted me, thereby, in effect, throwing the blame upon God, for giving him the tempter. Let no man speak thus. It is very bad to sin; but is much worse, when we have done amiss, to charge it upon God, and say it was owing to him. Those who lay the blame of their sins either upon their constitution or upon their condition in the world, or who pretend they are under a fatal necessity of sinning, wrong God, as if he were the author of sin. Afflictions, as sent by God, are designed to draw out our graces, but not our corruptions.

II. We are taught where the true cause of evil lies, and where the blame ought to be laid (Jam 1:14): Every man is tempted (in an ill sense) when he is drawn away of his own lust, and enticed. In other scriptures the devil is called the tempter, and other things may sometimes concur to tempt us; but neither the devil nor any other person or thing is to be blamed so as to excuse ourselves; for the true original of evil and temptation is in our own hearts. The combustible matter is in us, though the flame may be blown up by some outward causes. And therefore, if thou scornest, thou alone shalt bear it, Pro 9:12. Observe here, 1. The method of sin in its proceeding. First it draws away, then entices. As holiness consists of two parts - forsaking that which is evil and cleaving to that which is good, so these two things, reversed, are the two parts of sin. The heart is carried from that which is good, and enticed to cleave to that which is evil. It is first by corrupt inclinations, or by lusting after and coveting some sensual or worldly thing, estranged from the life of God, and then by degrees fixed in a course of sin. 2. We may observe hence the power and policy of sin. The word here rendered drawn away signifies a being forcibly haled or compelled. The word translated enticed signifies being wheedled and beguiled by allurements and deceitful representations of things, exelkominos kai deleazomenos . There is a great deal of violence done to conscience and to the mind by the power of corruption: and there is a great deal of cunning and deceit and flattery in sin to gain us to its interests. The force and power of sin could never prevail, were it not for its cunning and guile. Sinners who perish are wheedled and flattered to their own destruction. And this will justify God for ever in their damnation, that they destroyed themselves. Their sin lies at their own door, and therefore their blood will lie upon their own heads. 3. The success of corruption in the heart (Jam 1:15): Then, when lust hath conceived, it bringeth forth sin; that is, sin being allowed to excite desires in us, it will son ripen those desires into consent, and then it is said to have conceived. The sin truly exists, though it be but in embryo. And, when it has grown it its full size in the mind, it is then brought forth in actual execution. Stop the beginnings of sin therefore, or else all the evils it produces must be wholly charged upon us. 4. The final issue of sin, and how it ends: Sin, when it is finished, bringeth forth death. After sin is brought forth in actual commissions, the finishing of it (as Dr. Manton observes) is its being strengthened by frequent acts and settled into a habit. And, when the iniquities of men are thus filled up, death is brought forth. There is a death upon the soul, and death comes upon the body. And, besides death spiritual and temporal, the wages of sin is eternal death too. Let sin therefore be repented of and forsaken, before it be finished. Why will you die, O house of Israel! Eze 33:11. God has no pleasure in your death, as he has no hand in your sin; but both sin and misery are owing to yourselves. Your own hearts' lusts and corruptions are your tempters; and when by degrees they have carried you off from God, and finished the power and dominion of sin in you, then they will prove your destroyers.

III. We are taught yet further that, while we are the authors and procurers of all sin and misery to ourselves, God is the Father and fountain of all good, Jam 1:16, Jam 1:17. We should take particular care not to err in our conceptions of God: " Do not err, my beloved brethren, mē lanasthe - do not wander, that is, from the word of God, and the accounts of him you have there. Do not stray into erroneous opinions, and go off from the standard of truth, the things which you have received from the Lord Jesus and by the direction of his Spirit."The loose opinions of Sinon, and the Nicolaitans (from whom the Gnostics, a most sensual corrupt set of people, arose afterwards), may perhaps, by the apostle here, be more especially cautioned against. Those who are disposed to look into these may consult the first book of Irenaeus against heresies. Let corrupt men run into what notions they will, the truth, as it is in Jesus, stands thus: That God is not, cannot be, the author and patronizer of any thing that is evil; but must be acknowledged as the cause and spring of every thing that is good: Every good and every perfect gift is from above, and cometh down from the Father of lights, Jam 1:17. Here observe, 1. God is the Father of lights. The visible light of the sun and the heavenly bodies is from him. He said, Let there be light, and there was light. Thus God is at once represented as the Creator of the sun and in some respects compared to it. "As the sun is the same in its nature and influences, though the earth and clouds, oft interposing, make it seem to us as varying, by its rising and setting, and by its different appearances, or entire withdrawment, when the change is not in it; so God is unchangeable, and our changes and shadows are not from any mutability or shadowy alterations in him, but from ourselves."- Baxter. The Father of lights, with whom there is no variableness, neither shadow of turning. What the sun is in nature, God is in grace, providence, and glory; aye, and infinitely more. For, 2. Every good gift is from him. As the Father of lights, he gives the light of reason. The inspiration of the Almighty giveth understanding, Job 32:8. He gives also the light of learning: Solomon's wisdom in the knowledge of nature, in the arts of government, and in all his improvements, is ascribed to God. The light of divine revelation is more immediately from above. The light of faith, purity, and all manner of consolation is from him. So that we have nothing good but what we receive from God, as there is no evil or sin in us, or done by us, but what is owing to ourselves. We must own God as the author of all the powers and perfections that are in the creature, and the giver of all the benefits which we have in and by those powers and perfections: but none of their darknesses, their imperfections, or their ill actions are to be charged on the Father of lights; from him proceeds every good and perfect gift, both pertaining to this life and that which is to come. 3. As every good gift is from God, so particularly the renovation of our natures, our regeneration, and all the holy happy consequences of it, must be ascribed to him (Jam 1:18): Of his own will begat he us with the word of truth. Here let us take notice, (1.) A true Christian is a creature begotten anew. He becomes as different a person from what he was before the renewing influences of divine grace as if he were formed over again, and born afresh. (2.) The original of this good work is here declared: it is of God's own will; not by our skill or power; not from any good foreseen in us, or done by us, but purely from the good-will and grace of God. (3.) The means whereby this is affected are pointed out: the word of truth, that is, the gospel, as Paul expresses it more plainly, 1Co 4:15, I have begotten you in Jesus Christ through the gospel. This gospel in indeed a word of truth, or else it could never produce such real, such lasting, such great and noble effects. We may rely upon it, and venture our immortal souls upon it. And we shall find it a means of our sanctification as it is a word of truth, Joh 17:17. (4.) The end and design of God's giving renewing grace is here laid down: That we should be a kind of first-fruits of his creatures - that we should be God's portion and treasure, and a more peculiar property to him, as the first-fruits were; and that we should become holy to the Lord, as the first-fruits were consecrated to him. Christ is the first-fruits of Christians, Christians are the first-fruits of creatures.

Matthew Henry: Jam 1:19-27

In this part of the chapter we are required,

I. To restrain the workings of passion. This lesson we should learn under afflictions; and this we shall learn if we are indeed begotten again by the word of truth. For thus the connection stands - An angry and hasty spirit is soon provoked to ill things by afflictions, and errors and ill opinions become prevalent through the workings of our own vile and vain affections; but the renewing grace of God and the word of the gospel teach us to subdue these: Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath, Jam 1:19. This may refer, 1. To the word of truth spoken of in the verse foregoing. And so we may observe, It is our duty rather to hear God's word, and apply our minds to understand it, than to speak according to our own fancies or the opinions of men, and to run into heat and passion thereupon. Let not such errors as that of God's being the occasion of men's sin ever be hastily, much less angrily, mentioned by you (and so as to other errors); but be ready to hear and consider what God's word teaches in all such cases. 2. This may be applied to the afflictions and temptations spoken of in the beginning of the chapter. And then we may observe, It is our duty rather to hear how God explains his providences, and what he designs by the, than to say as David did in his haste, I am cut off; or as Jonah did in his passion, I do well to be angry. Instead of censuring God under our trials, let us open our ears and hearts to hear what he will say to us. 3. This may be understood as referring to the disputes and differences that Christians, in those times of trial, were running into among themselves: and so this part of the chapter may be considered without any connection with what goes before. Here we may observe that, whenever matters of difference arise among Christians, each side should be willing to hear the other. People are often stiff in their own opinions because they are not willing to hear what others have to offer against them: whereas we should be swift to hear reason and truth on all sides, and be slow to speak any thing that should prevent this: and, when we do speak, there should be nothing of wrath; for a soft answer turneth away wrath. As this epistle is designed to correct a variety of disorders that existed among Christians, these words, swift to hear, slow to speak, slow to wrath, may be very well interpreted according to this last explication. And we may further observe from them that, if men would govern their tongues, they must govern their passions. When Moses's spirit was provoked, he spoke unadvisedly with his lips. If we would be slow to speak, we must be slow to wrath.

II. A very good reason is given for suppressing: For the wrath of man worketh not the righteousness of God, Jam 1:20. It is as if the apostle had said, "Whereas men often pretend zeal for God and his glory, in their heat and passion, let them know that God needs not the passions of any man; his cause is better served by mildness and meekness than by wrath and fury."Solomon says, The words of the wise are heard in quiet, more than the cry of him that ruleth among fools, Ecc 9:17. Dr. Manton here says of some assemblies, "That if we were as swift to hear as we are ready to speak there would be less of wrath, and more of profit, in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, Hear me! hear me! the father modestly replied, Nec ego te, nec tu me, sed ambo audiamus apostolum - Neither let me hear thee, nor do thou hear me, but let us both hear the apostle. "The worst thing we can bring to a religious controversy is anger. This, however it may pretend to be raised by a concern for what is just and right, is not to be trusted. Wrath is a human thing, and the wrath of man stands opposed to the righteousness of God. Those who pretend to serve the cause of God hereby show that they are acquainted neither with God or his cause. This passion must especially be watched against when we are hearing the word of God. See 1Pe 2:1, 1Pe 2:2.

III. We are called upon to suppress other corrupt affections, as well as rash anger: Lay aside all filthiness and superfluity of naughtiness, Jam 1:21. The word here translated filthiness signifies those lusts which have the greatest turpitude and sensuality in them; and the words rendered superfluity of naughtiness may be understood of the overflowings of malice or any other spiritual wickednesses. Hereby we are taught, as Christians, to watch against, and lay aside, not only those more gross and fleshly dispositions and affections which denominate a person filthy, but all the disorders of a corrupt heart, which would prejudice it against the word and ways of God. Observe, 1. Sin is a defiling thing; it is called filthiness itself. 2. There is abundance of that which is evil in us, to be watched against; there is superfluity of naughtiness. 3. It is not enough to restrain evil affections, but they must be cast from us, or laid apart. Isa 30:22, Thou shalt cast them away as a menstruous cloth; thou shalt say, Get you hence. 4. This must extend not only to outward sins, and greater abominations, but to all sin of thought and affection as well as speech and practice; pasan rhuparian - all filthiness, every thing that is corrupt and sinful. 5. Observe, from the foregoing parts of this chapter, the laying aside of all filthiness is what a time of temptation and affliction calls for, and is necessary to the avoiding of error, and the right receiving and improving of the word of truth: for,

IV. We are here fully, though briefly, instructed concerning hearing the word of God.

1. We are required to prepare ourselves for it (Jam 1:21), to get rid of every corrupt affection and of every prejudice and prepossession, and to lay aside those sins which pervert the judgment and blind the mind. All the filthiness and superfluity of naughtiness, before explained, must, in an especial manner, be subdued and cast off, by all such as attend on the word of the gospel.

2. We are directed how to hear it: Receive with meekness the engrafted word, which is able to save your souls. (1.) In hearing the word of God, we are to receive it - assent to the truths of it - consent to the laws of it; receive it as the stock does the graft; so as that the fruit which is produced may be, not according to the nature of the sour stock, but according to the nature of that word of the gospel which is engrafted into our souls. (2.) We must therefore yield ourselves to the word of God, with most submissive, humble, and tractable tempers: this is to receive it with meekness. Being willing to hear of our faults, and taking it not only patiently, but thankfully, desiring also to be molded and formed by the doctrines and precepts of the gospel. (3.) In all our hearing we should aim at the salvation of our souls. It is the design of the word of God to make us wise to salvation; and those who propose any meaner or lower ends to themselves in attending upon it dishonour the gospel and disappoint their souls. We should come to the word of God (both to read it and hear it), as those who know it is the power of God unto salvation to every one that believeth, Rom 1:16.

3. We are taught what is to be done after hearing (Jam 1:22): But be you doers of the word, and not hearers only, deceiving your own selves. Observe here, (1.) Hearing is in order to doing; the most attentive and the most frequent hearing of the word of God will not avail us, unless we be also doers of it. If we were to hear a sermon every day of the week, and an angel from heaven were the preacher, yet, if we rested in bare hearing, it would never bring us to heaven. Therefore the apostle insists much upon it (and, without doubt, it is indispensably necessary) that we practice what we hear. "There must be inward practice by meditation, and outward practice in true obedience." Baxter. It is not enough to remember what we hear, and to be able to repeat it, and to give testimony to it, and commend it, and write it, and preserve what we have written; that which all this is in order to, and which crowns the rest, is that we be doers of the word. Observe, (2.) Bare hearers are self-deceivers; the original word, paralogizomenoi , signifies men's arguing sophistically to themselves; their reasoning is manifestly deceitful and false when they would make one part of their work discharge them from the obligation they lie under to another, or persuade themselves that filling their heads with notions is sufficient, though their hearts be empty of good affections and resolutions, and their lives fruitless of good works. Self-deceit will be found the worst deceit at last.

4. The apostle shows what is the proper use of the word of God, who they are that do not use it as they ought, and who they are that do make a right use of it, Jam 1:23-25. Let us consider each of these distinctly. (1.) The use we are to make of God's word may be learnt from its being compared to a glass, in which a man may behold his natural face. As a looking-glass shows us the spots and defilements upon our faces, that they may be remedied and washed off, so the word of God shows us our sins, that we may repent of them and get them pardoned; it shows us what is amiss, that it may be amended. There are glasses that will flatter people; but that which is truly the word of God is no flattering glass. If you flatter yourselves, it is your own fault; the truth, as it is in Jesus, flatters no man. Let the word of truth be carefully attended to, and it will set before you the corruption of your nature, the disorders of your hearts and lives; it will tell you plainly what you are. Paul describes himself as in sensible of the corruption of his nature till he saw himself in the glass of the law (Rom 7:9): " I was alive without the law; that is, I took all to be right with me, and thought myself not only clean, but, compared with the generality of the world, beautiful too; but when the commandment came, when the glass of the law was set before me, then sin revived, and I died - then I saw my spots and deformities, and discovered that amiss in myself which before I was not aware of; and such was the power of the law, and of sin, that I then perceived myself in a state of death and condemnation."Thus, when we attend to the word of God, so as to see ourselves, our true state and condition, to rectify what is amiss, and to form and dress ourselves anew by the glass of God's word, this is to make a proper use of it. (2.) We have here an account of those who do not use this glass of the word as they ought: He that beholds himself, and goes his way, and straightway forgets what manner of man he was, Jam 1:24. This is the true description of one who hears the word of God and does it not. How many are there who, when they sit under the word, are affected with their own sinfulness, misery, and danger, acknowledge the evil of sin, and their need of Christ; but, when their hearing is over, all is forgotten, convictions are lost, good affections vanish, and pass away like the waters of a land-flood: he straightway forgets. "The word of God (as Dr. Manton speaks) discovers how we may do away our sins, and deck and attire our souls with the righteousness of Jesus Christ. Maculae sunt peccata, quae ostendit lex; aqua est sanguis Christi, quem ostendit evangelium - Our sins are the spots which the law discovers; Christ's blood is the laver which the gospel shows. "But in vain do we hear God's word, and look into the gospel glass, if we go away, and forget our spots, instead of washing them off, and forget our remedy, instead of applying to it. This is the case of those who do not hear the word as they ought. (3.) Those also are described, and pronounced blessed, who hear aright, and who use the glass of God's word as they should do (Jam 1:25): Whoso looketh into the perfect law of liberty, and continueth therein, etc. Observe here, [1.] The gospel is a law of liberty, or, as Mr. Baxter expresses it, of liberation, giving us deliverance from the Jewish law, and from sin and guilt, and wrath and death. The ceremonial law was a yoke of bondage; the gospel of Christ is a law of liberty. [2.] It is a perfect law; nothing can be added to it. [3.] In hearing the word, we look into this perfect law; we consult it for counsel and direction; we look into it, that we may thence take our measures. [4.] Then only do we look into the law of liberty as we should when we continue therein - "when we dwell in the study of it, till it turn to a spiritual life, engrafted and digested in us"( Baxter ) - when we are not forgetful of it, but practice it as our work and business, set it always before our eyes, and make it the constant rule of our conversation and behaviour, and model the temper of our minds by it. [5.] Those who thus do, and continue in the law and word of God, are, and shall be, blessed in their deed; blessed in all their ways, according to the first psalm, to which, some think, James here alludes. He that meditates in the law of God, and walks according to it, the psalmist says, shall prosper in whatsoever he does. And he that is not a forgetful hearer, but a doer of the work which God's word sets him about, James says, shall be blessed. The papists pretend that here we have a clear text to prove we are blessed for our good deeds; but Dr. Manton, in answer to that pretence, puts the reader upon marking the distinctness of scripture-phrase. The apostle does not say, for his deeds, that any man is blessed, but in his deed. This is a way in which we shall certainly find blessedness, but not the cause of it. This blessedness does not lie in knowing, but in doing the will of God. Joh 13:17, If you know these things, happy are you if you do them. It is not talking, but walking, that will bring us to heaven.

V. The apostle next informs us how we may distinguish between a vain religion and that which is pure and approved of God. Great and hot disputes there are in the world about this matter: what religion is false and vain, and what is true and pure. I wish men would agree to let the holy scripture in this place determine the question: and here it is plainly and peremptorily declared,

1. What is a vain religion: If any man among you seemeth to be religious, and bridleth not his tongue, but deceives his own heart, this man's religion is vain. Here are three things to be observed: - (1.) In a vain religion there is much of show, and affecting to seem religious in the eyes of others. This, I think, is mentioned in a manner that should fix our thoughts on the word seemeth. When men are more concerned to seem religious than really to be so, it is a sign that their religion is but vain. Not that religion itself is a vain thing (those do it a great deal of injustice who say, It is in vain to serve the Lord ), but it is possible for people to make it a vain thing, if they have only a form of godliness, and not the power. (2.) In a vain religion there is much censuring, reviling, and detracting of others. The not bridling the tongue here is chiefly meant of not abstaining from these evils of the tongue. When we hear people ready to speak of the faults of others, or to censure them as holding scandalous errors, or to lessen the wisdom and piety of those about them, that they themselves may seem the wiser and better, this is a sign that they have but a vain religion. The man who has a detracting tongue cannot have a truly humble gracious heart. He who delights to injure his neighbour in vain pretends to love God; therefore a reviling tongue will prove a man a hypocrite. Censuring is a pleasing sin, extremely complaint with nature, and therefore evinces a man's being in a natural state. These sins of the tongue were the great sins of that age in which James wrote (as other parts of this epistle fully show); and it is a strong sing of a vain religion (says Dr. Manton) to be carried away with the evil of the times. This has ever been a leading sin with hypocrites, that the more ambitious they have been to seem well themselves the more free they have been in censuring and running down others; and there is such quick intercourse between the tongue and the heart that the one may be known by the other. On these accounts it is that the apostle has made an ungoverned tongue an undoubted certain proof of a vain religion. There is no strength nor power in that religion which will not enable a man to bridle his tongue. (3.) In a vain religion a man deceives his own heart; he goes on in such a course of detracting from others, and making himself seem somebody, that at last the vanity of his religion is consummated by the deceiving of his own soul. When once religion comes to be a vain thing, how great is the vanity!

2. It is here plainly and peremptorily declared wherein true religion consists: Pure religion and undefiled before God and the Father is this, Jam 1:27. Observe, (1.) It is the glory of religion to be pure and undefiled; not mixed with the inventions of men nor with the corruption of the world. False religions may be known by their impurity and uncharitableness; according to that of John, He that doeth not righteousness is not of God neither he that loveth not his brother, 1Jo 3:10. But, on the other hand, a holy life and a charitable heart show a true religion. Our religion is not (says Dr. Manton) adorned with ceremonies, but purity and charity. And it is a good observation of his that a religion which is pure should be kept undefiled. (2.) That religion is pure and undefiled which is so before God and the Father. That is right which is so in God's eye, and which chiefly aims at his approbation. True religion teaches us to do every thing as in the presence of God; and to seek his favour, and study to please him in all our actions. (3.) Compassion and charity to the poor and distressed from a very great and necessary part of true religion: Visiting the fatherless and widow in their affliction. Visiting is here put for all manner of relief which we are capable of giving to others; and fatherless and widows are here particularly mentioned, because they are generally most apt to be neglected or oppressed: but by them we are to understand all who are proper objects of charity, all who are in affliction. It is very remarkable that if the sum of religion be drawn up to two articles this is one - to be charitable and relieve the afflicted. Observe, (4.) An unspotted life must accompany an unfeigned love and charity: To keep himself unspotted from the world. The world is apt to spot and blemish the soul, and it is hard to live in it, and have to do with it, and not be defiled; but this must be our constant endeavour. Herein consists pure and undefiled religion. The very things of the world too much taint our spirits, if we are much conversant with them; but the sins and lusts of the world deface and defile them very woefully indeed. John comprises all that is in the world, which we are not to love, under three heads: the lust of the flesh, the lust of the eyes, and the pride of life; and to keep ourselves unspotted from all these is to keep ourselves unspotted from the world. May God by his grace keep both our hearts and lives clean from the love of the world, and from the temptations of wicked worldly men.

Barclay: Jam 1:1

At the very beginning of his letter James describes himself by the title wherein lies his only honour and his only glory, the slave of God and of the Lord Jesus Christ. With the exception of Jude he is the only New Testament writer to describe himself by that term (doulos, 1401) without any qualification. Paul describes himself as the slave of Jesus Christ and his apostle (Rom 1:1; Phi 1:1). But James will go no further than to call himself the slave of God and of the Lord Jesus Christ. There are at least four implications in this title.

(i) It implies absolute obedience. The slave knows no law but his master's word; he has no rights of his own; he is the absolute possession of his master; and he is bound to give his master unquestioning obedience.

(ii) It implies absolute humility. It is the word of a man who thinks not of his privileges but of his duties, not of his rights but of his obligations. It is the word of the man who has lost his self in the service of God.

(iii) It implies absolute loyalty. It is the word of the man who has no interests of his own, because what he does, he does for God. His own profit and his own preference do not enter into his calculations; his loyalty is to him.

(iv) Yet, at the back of it, this word implies a certain pride. So far from being a title of dishonour it was the title by which the greatest ones of the Old Testament were known. Moses was the doulos (1401) of God (1Ki 8:53; Dan 9:11; Mal 4:4); so were Joshua and Caleb (Jos 24:29; Num 14:24); so were the great patriarchs, Abraham, Isaac and Jacob (Deu 9:27); so was Job (Job 1:8); so was Isaiah (Isa 20:3); and doulos (1401) is distinctively the title by which the prophets were known (Amo 3:7; Zec 1:6; Jer 7:25). By taking the title doulos (1401) James sets himself in the great succession of those who found their freedom and their peace and their glory in perfect submission to the will of God. The only greatness to which the Christian can ever aspire is that of being the slave of God.

There is one unusual thing about this opening salutation. James sends greetings to his readers; using the word chairein (5463) which is the regular opening word of salutation in secular Greek letters. Paul never uses it. He always uses the distinctively Christian greeting, "Grace and peace" (Rom 1:7; 1Co 1:3; 2Co 1:2; Gal 1:3; Eph 1:2; Phi 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Phm 1:3). This secular greeting occurs only twice in the rest of the New Testament, in the letter which Claudius Lysias, the Roman officer, wrote to Felix to ensure the safe journeying of Paul (Act 23:26), and in the general letter issued after the decision of the Council of Jerusalem to allow the Gentiles into the Church (Act 15:23). This is interesting, because it was James who presided over that Council (Act 15:13). It may be that he used the most general greeting that he could find because his letter was going out to the widest public.

Barclay: Jam 1:1

The letter is addressed to the twelve tribes who are scattered abroad. Literally the greeting is to the twelve tribes in the Diaspora (1290), the technical word for the Jews who lived outside Palestine. All the millions of Jews who were, for one reason or another, outside the Promised Land were the Diaspora (1290). This dispersal of the Jews throughout the world was of the very greatest importance for the spread of Christianity, because it meant that all over the world there were synagogues, from which the Christian preachers could take their start; and it meant that all over the world there were groups of men and women who themselves already knew the Old Testament, and who had persuaded others among the Gentiles, at least to be interested in their faith. Let us see how this dispersal took place.

Sometimes--and the process began in this way--the Jews were forcibly taken out of their own land and compelled to live as exiles in foreign lands. There were three such great movements.

(i) The first compulsory removal came when the people of the Northern Kingdom, who had their capital in Samaria, were conquered by the Assyrians and were carried away into captivity in Assyria (2Ki 17:23; 1Ch 5:26). These are the lost ten tribes who never returned. The Jews themselves believed that at the end of all things all Jews would be gathered together in Jerusalem, but until the end of the world these ten tribes, they believed, would never return. They founded this belief on a rather fanciful interpretation of an Old Testament text. The Rabbis argued like this: "The ten tribes never return for it is said of them, 'He will cast them into another land, as at this day' (Deu 29:28). As then this day departs and never returns, so too are they to depart and never return. As this day becomes dark, and then again light, so too will it one day be light again for the ten tribes for whom it was dark."

(ii) The second compulsory removal was about 580 B.C. At that time the Babylonians conquered the Southern Kingdom whose capital was at Jerusalem, and carried the best of the people away to Babylon (2Ki 24:14-16; Ps 137 ). In Babylon the Jews behaved very differently; they stubbornly refused to be assimilated and to lose their nationality. They were said to be congregated mainly in the cities of Nehardea and Nisibis. It was actually in Babylon that Jewish scholarship reached its finest flower; and there was produced the Babylonian Talmud, the immense sixty-volume exposition of the Jewish law. When Josephus wrote his Wars of the Jews, the first edition was not in Greek but in Aramaic, and was designed for the scholarly Jews in Babylon. He tells us that the Jews rose to such power there that at one time the province of Mesopotamia was under Jewish rule. Its two Jewish rulers were Asidaeus and Anilaeus; and on the death of Anilaeus it was said that no fewer than 50,000 Jews were massacred.

(iii) The third compulsory transplantation took place much later. When Pompey conquered the Jews and took Jerusalem in 63 B.C., he took back to Rome many Jews as slaves. Their rigid adherence to their own ceremonial law and their stubborn observance of the Sabbath made them difficult slaves; and most of them were freed. They took up residence in a kind of quarter of their own on the far side of the Tiber. Before long they were to be found flourishing all over the city. Dio Cassius says of them, "They were often suppressed, but they nevertheless mightily increased, so that they achieved even the free exercise of their customs." Julius Caesar was their great protector and we read of them mourning all night long at his bier. We read of them present in large numbers when Cicero was defending Flaccus. In A.D. 19 the whole Jewish community was banished from Rome on the charge that they had robbed a wealthy female proselyte on pretence of sending the money to the Temple and at that time 4,000 of them were conscripted to fight against the brigands in Sardinia; but they were soon received back. When the Jews of Palestine sent their deputation to Rome to complain of the rule of Archelaus, we read that the deputation was joined by 8,000 Jews resident in the city. Roman literature is full of contemptuous references to the Jews, for anti-Semitism is no new thing; and the very number of the references is proof of the part that the Jews played in the life of the city.

Compulsory transplantation took the Jews by the thousand to Babylon and to Rome. But far greater numbers left Palestine of their own free-will for more comfortable and more profitable lands. Two lands in particular received thousands of Jews. Palestine was sandwiched between the two great powers, Syria and Egypt and was, therefore, liable at any time to become a battleground. For that reason many Jews left it to take up residence either in Egypt or in Syria.

During the time of Nebuchadnezzar there was a voluntary exodus of many Jews to Egypt (2Ki 25:26). As far back as 650 B.C. the Egyptian king Psammetichus was said to have had Jewish mercenaries in his armies. When Alexander the Great founded Alexandria special privileges were offered to settlers there and the Jews came in large numbers. Alexandria was divided into five administrative sections; and two of them were inhabited by Jews. In Alexandria alone there were more than 1,000.000 Jews. The settlement of the Jews in Egypt went so far that about 50 B.C. a temple, modelled on the Jerusalem one, was built at Leontopolis for the Egyptian Jews.

The Jews also went to Syria. The highest concentration was in Antioch, where the gospel was first preached to the Gentiles and where the followers of Jesus were first called Christians. In Damascus we read of 10,000 of them being massacred at one time.

So, then, Egypt and Syria had very large Jewish populations. But they had spread far beyond that. In Cyrene in North Africa we read that the population was divided into citizens, agriculturists, resident aliens and Jews. Mommsen, the Roman historian, writes: "The inhabitants of Palestine were only a portion, and not the most important portion, of the Jews; the Jewish communities of Babylonia, Syria, Asia Minor and Egypt were far superior to those of Palestine." That mention of Asia Minor leads us to another sphere in which the Jews were numerous. When Alexander's empire broke up on his death, Egypt fell to the Ptolemies, and Syria and the surrounding districts fell to Seleucus and his successors, known as the Seleucids. The Seleucids had two great characteristics. They followed a deliberate policy of the fusion of populations hoping to gain security by banishing nationalism. And they were inveterate founders of cities. These cities needed citizens, and special attractions and privileges were offered to those who would settle in them. The Jews accepted citizenship of these cities by the thousand. All over Asia Minor, in the great cities of the Mediterranean sea coast, in the great commercial centres, Jews were numerous and prosperous. Even there there were compulsory transplantations. Antiochus the Great took 2,000 Jewish families from Babylon and settled them in Lydia and Phrygia. In fact, so great was the drift from Palestine that the Palestine Jews complained against their brethren who left the austerities of Palestine for the baths and feasts of Asia and Phrygia; and Aristotle tells of meeting a Jew in Asia Minor who was "not only Greek in his language but in his very soul."

It is quite clear that everywhere in the world there were Jews. Strabo, the Greek geographer, writes: "It is hard to find a spot in the whole world which is not occupied and dominated by Jews." Josephus, the Jewish historian writes: "There is no city, no tribe, whether Greek or barbarian, in which Jewish law and Jewish customs have not taken root." The Sibylline Oracles, written about 140 B.C., say that every land and every sea is filled with the Jews. There is a letter, said to be from Agrippa to Caligula, which Philo quotes. In it he says that Jerusalem is the capital not only of Judaea but of most countries by reason of the colonies it has sent out on fitting occasions into the neighbouring lands of Egypt, Phoenicia, Syria, Coelesyria, and the still more remote Pamphylia and Cilicia, into most parts of Asia as far as Bithynia, and into the most distant corners of Pontus; also to Europe, Thessaly, Boeotia, Macedonia, Aetolia, Attica, Argos, Corinth, and the most and best parts of the Peloponnese. And not only is the continent full of Jewish settlements, but also the more important islands--Euboea, Cyprus, Crete--to say nothing of the lands beyond the Euphrates, for all have Jewish inhabitants.

The Jewish Diaspora was coextensive with the world; and there was no greater factor in the spread of Christianity.

Barclay: Jam 1:1

James writes to the twelve tribes in the Diaspora. Who has he in his mind's eye as he writes? The twelve tribes in the Diaspora could equally well mean any of three things.

(i) It could stand for all the Jews outside of Palestine. We have seen that they were numbered by the million. There were actually far more Jews scattered throughout Syria and Egypt and Greece and Rome and Asia Minor and all the Mediterranean lands and far off Babylon than there were in Palestine. Under the conditions of the ancient world it would be quite impossible to send out a message to such a huge and scattered constituency.

(ii) It could mean Christian Jews outside Palestine. In this instance, it would mean the Jews in the lands closely surrounding Palestine, perhaps particularly those in Syria and in Babylon. Certainly if anyone was going to write a letter to these Jews, it would be James, for he was the acknowledged leader of Jewish Christianity.

(iii) The phrase could have a third meaning. To the Christians, the Christian Church was the real Israel. At the end of Galatians Paul sends his blessing to the Israel of God (Gal 6:16). The nation Israel had been the specially chosen people of God; but they had refused to accept their place and their responsibility and their task. When the Son of God came they had rejected him. Therefore all the privileges which had once belonged to them passed over to the Christian Church, for it was in truth the chosen people of God. Paul (compare Rom 9:7-8) had fully worked out the idea. It was his conviction that the true descendants of Abraham were not those who could trace their physical descent from him but those who had made the same venture of faith as he had made. The true Israel was composed not of any particular nation or race but of those who accepted Jesus Christ in faith. So, then, this phrase may well mean the Christian Church at large.

We may choose between the second and the third meanings, each of which gives excellent sense. James may be writing to the Christian Jews scattered amidst the surrounding nations; or he may be writing to the new Israel, the Christian Church.

Barclay: Jam 1:2-4

James never suggested to his readers that Christianity would be for them an easy way. He warns them that they would find themselves involved in what the King James Version calls divers temptations. The word translated temptations is peirasmos (3986), whose meaning we must fully understand, if we are to see the very essence of the Christian life.

Peirasmos (3986) is not temptation in our sense of the term; it is testing (trial in the Revised Standard Version). Peirasmos (3986) is trial or testing directed towards an end, and the end is that he who is tested should emerge stronger and purer from the testing. The corresponding verb peirazein (3985), which the King James Version usually translates to tempt, has the same meaning. The idea is not that of seduction into sin but of strengthening and purifying. For instance, a young bird is said to test (peirazein, 3985) its wings. The Queen of Sheba was said to come to test (peirazein, 3985) the wisdom of Solomon. God was said to test (peirazein, 3985) Abraham, when he appeared to be demanding the sacrifice of Isaac (Gen 22:1). When Israel came into the Promised Land, God did not remove the people who were already there. He left them so that Israel might be tested (peirazein, 3985) in the struggle against them (Jdg 2:22; Jdg 3:1, Jdg 3:4). The experiences in Israel were tests which went to the making of the people of Israel (Deu 4:34; Deu 7:19).

Here is a great and uplifting thought. Hort writes: "The Christian must expect to be jostled by trials on the Christian way." All kinds of experiences will come to us. There will be the test of the sorrows and the disappointments which seek to take our faith away. There will be the test of the seductions which seek to lure us from the right way. There will be the tests of the dangers, the sacrifices, the unpopularity which the Christian way must so often involve. But they are not meant to make us fall; they are meant to make us soar. They are not meant to defeat us; they are meant to be defeated. They are not meant to make us weaker; they are meant to make us stronger. Therefore we should not bemoan them; we should rejoice in them. The Christian is like the athlete. The heavier the course of training he undergoes, the more he is glad, because he knows that it is fitting him all the better for victorious effort. As Browning said, we must "welcome each rebuff that turns earth's smoothness rough," for every hard thing is another step on the upward way.

Barclay: Jam 1:2-4

James describes this process of testing by the word dokimion (1383). It is an interesting word. It is the word for sterling coinage, for money which is genuine and unalloyed. The aim of testing is to purge us of all impurity.

If we meet this testing in the right way, it will produce unswerving constancy (or steadfastness as the Revised Standard Version translates it). The word is hupomone (5281), which the King James Version translates as patience; but patience is far too passive. Hupomone (5281) is not simply the ability to bear things; it is the ability to turn them to greatness and to glory. The thing which amazed the heathen in the centuries of persecution was that the martyrs did not die grimly, they died singing. One smiled in the flames; they asked him what he found to smile at there. "I saw the glory of God," he said, "and was glad." Hupomone (5281) is the quality which makes a man able, not simply to suffer things, but to vanquish them. The effect of testing rightly borne is strength to bear still more and to conquer in still harder battles.

This unswerving constancy in the end makes a man three things.

(i) It makes him perfect. The Greek is teleios (5046) which usually has the meaning of perfection towards a given end. A sacrificial animal is teleios (5046) if it is fit to offer to God. A scholar is teleios (5046) if he is mature. A person is teleios (5046) if he is full grown. This constancy born of testing well met makes a man teleios (5046) in the sense of being fit for the task he was sent into the world to do. Here is a great thought. By the way in which we meet every experience in life we are either fitting or unfitting ourselves for the task which God meant us to do.

(ii) It makes him complete. The Greek is holokleros (3648) which means entire, perfect in every part. It is used of the animal which is fit to be offered to God and of the priest who is fit to serve him. It means that the animal or the person has no disfiguring and disqualifying blemishes. Gradually this unswerving constancy removes the weaknesses and the imperfections from a man's character. Daily it enables him to conquer old sins, to shed old blemishes and to gain new virtues, until in the end he becomes entirely fit for the service of God and of his fellow-men.

(iii) It makes him deficient in nothing. The Greek is leipesthai (3007) and it is used of the defeat of an army, of the giving up of a struggle, of the failure to reach a standard that should have been reached. If a man meets his testing in the right way, if day by day he develops this unswerving constancy, day by day he will live more victoriously and reach nearer to the standard of Jesus Christ himself.

Barclay: Jam 1:5-8

There is a close connection between this passage and what has gone before. James has just told his readers that, if they use all the testing experiences of life in the right way, they will emerge from them with that unswerving constancy which is the basis of all the virtues. But immediately the question arises, "Where can I find the wisdom and the understanding to use these testing experiences in the right way?" James' answer is, "If a man feels that he has not the wisdom to use aright the experiences of this life--and no man in himself possesses that wisdom--let him ask it from God."

One thing stands out. For James, the Christian teacher with the Jewish background, wisdom is a practical thing. It is not philosophic speculation and intellectual knowledge; it is concerned with the business of living. The Stoics defined wisdom as "knowledge of things human and divine." But Ropes defines this Christian wisdom as "the supreme and divine quality of the soul whereby man knows and practises righteousness." Hort defines it as "that endowment of heart and mind which is needed for the right conduct of life." In the Christian wisdom there is, of course, knowledge of the deep things of God; but it is essentially practical; it is such knowledge turned into action in the decisions and personal relationships of everyday life. When a man asks God for that wisdom, he must remember two things.

(i) He must remember how God gives. He gives generously and never casts up the gift. "All Wisdom," said Jesus the son of Sirach, "cometh from the Lord and is with him for ever" (Sir 1:1). But the Jewish wise men were well aware how the best gift in the world could be spoiled by the manner of the giving. They have much to say about how the fool gives. "My son, blemish not thy good deeds, neither use uncomfortable words when thou givest anything...Lo, is not a word better than a gift? But both are with a gracious man. A fool will upbraid churlishly, and a gift of the envious consumeth the eyes" (i.e., "brings tears") (Sir 18:15-18). "The gift of a fool shall do thee no good when thou hast it; neither yet of the envious for his necessity; for he looketh to receive many things for one. He giveth little, and upbraideth much; he openeth his mouth like a crier; today he lendeth, and tomorrow will he ask it again; such an one is to be hated of God and man" (Sir 20:14-15). The same writer warns against "upbraiding speeches before friends" (Sir 41:22). There is a kind of giver who gives only with a view to getting more than he gives; who gives only to gratify his vanity and his sense of power by putting the recipient under an obligation which he will never be allowed to forget; who gives and then continuously casts up the gift that he has given. But God gives with generosity. Philemon, the Greek poet, called God "the lover of gifts," not in the sense of loving to receive gifts, but in the sense of loving to give them. Nor does God cast up his gifts; he gives with all the splendour of his love, because it is his nature to give.

(ii) We must remember how the asker must ask. He must ask without doubts. He must be sure of both the power and the desire of God to give. If he asks in doubt, his mind is like the broken water of the sea, driven hither and thither by any chance wind. Mayor says that he is like a cork carried by the waves, now near the shore, now far away. Such a man is unstable in his ways. Hort suggests that the picture is of a man who is drunk, staggering from side to side on the road and getting nowhere. James says vividly that such a man is dipsuchos (1374), which literally means a man with two souls, or two minds, inside him. One believes, the other disbelieves; and the man is a walking civil war in which trust and distrust of God wage a continual battle against each other.

If we are to use aright the experiences of life to beget a sterling character, we must ask wisdom from God. And when we ask, we must remember the absolute generosity of God and see to it that we ask believing that we shall receive what God knows it is good and right for us to have.

Barclay: Jam 1:9-11

As James saw it, Christianity brings to every man what he needs. As Mayor put it "As the despised poor learns self-respect, so the proud rich learns self-abasement."

(i) Christianity brings to the poor man a new sense of his own value. (a) He learns that he matters in the Church. In the early church there were not class distinctions. It could happen that the slave was the minister of the congregation, preaching and dispensing the sacrament, while the master was no more than a humble member. In the Church the social distinctions of the world are obliterated and none matters more than any other. (b) He learns that he matters in the world. It is the teaching of Christianity that every man in this world has a task to do. Every man is of use to God and even if he be confined to a bed of pain, the power of his prayers can still act on the world of men. (e) He learns that he matters to God As Muretus said long ago, "Call no man worthless for whom Christ died."

(ii) Christianity brings to the rich man a new sense of self-abasement. The great peril of riches is that they tend to give a man a false sense of security. He feels that he is safe; he feels that he has the resources to cope with anything and to buy himself out of any situation he may wish to avoid.

James draws a vivid picture, very familiar to the people of Palestine. In the desert places, if there is a shower of rain, the thin green shoots of grass will sprout; but one day's burning sunshine will make them vanish as if they had never been. The scorching heat is the kauson (2742). The kauson was the south-east wind, the Simoon. It came straight from the deserts and burst on Palestine like a blast of hot air when an oven door is opened. In an hour it could wipe out all vegetation.

This is a picture of what a life dependent on riches can be like. A man who puts his trust in riches is trusting in things which the chances and changes of life can take from him at any moment. Life itself is uncertain. At the back of James' mind there is Isaiah's picture: "All flesh is grass, and all its beauty is like the flower of the field. The grass withers, the flower fades, when the breath of the Lord blows upon it; surely the people is grass" (Isa 40:6-7; compare Psa 103:15).

James' point is this. If life is so uncertain and man so vulnerable, calamity and disaster may come at any moment. Since that is so, a man is a fool to put all his trust in things--like wealth--which he may lose at any moment. He is only wise if he puts his trust in things which he cannot lose.

So, then, James urges the rich to cease to put their trust in that which their own power can amass. He urges them to admit their essential human helplessness and humbly to put their trust in God, who alone can give the things which abide for ever.

Barclay: Jam 1:12

To the man who meets trials in the right way there is joy here and hereafter.

(i) In this life he becomes a man of sterling worth. He is dokimos (1384); he is like metal which is cleansed of all alloy. The weaknesses of his character are eradicated; and he emerges strong and pure.

(ii) In the life to come he receives the crown of life. There is far more than one thought here. In the ancient world the crown (stephanos, 4735) had at least four great associations.

(a) The crown of flowers was worn at times of joy, at weddings and at feasts (compare Isa 28:1-2; SS 3:11). The crown was the sign of festive joy.

(b) The crown was the mark of royalty. It was worn by kings and by those in authority. Sometimes this was the crown of gold; sometimes it was the linen band, or fillet, worn around the brows (compare Psa 21:3; Jer 13:18).

© The crown of laurel leaves was the victor's crown in the games, the prize which the athlete coveted above all (compare 2Ti 4:8).

(d) The crown was the mark of honour and of dignity. The instructions of parents can bring a crown of grace to those who listen to them (Pro 1:9); Wisdom provides a man with a crown of glory (Pro 4:9); in a time of disaster and dishonour it can be said, "The crown has fallen from our head" (Lam 5:16).

We do not need to choose between these meanings. They are all included. The Christian has a joy that no other man can ever have. Life for him is like being for ever at a feast. He has a royalty that other men have never realized for, however humble his earthly circumstances, he is the child of God. He has a victory which others cannot win, for he meets life and all its demands in the conquering power of the presence of Jesus Christ. He has a new dignity for he is ever conscious that God thought him worth the life and death of Jesus Christ.

What is the crown? It is the crown of life; and that phrase means that it is the crown which consists of life. The crown of the Christian is a new kind of living which is life indeed; through Jesus Christ he has entered into life more abundant.

James says that if the Christian meets the testings of life in the steadfast constancy which Christ can give, life becomes infinitely more splendid than ever it was before. The struggle is the way to glory, and the very struggle itself is a glory.

Barclay: Jam 1:13-15

At the back of this passage lies a Jewish way of belief to which all of us are to some extent prone. James is here rebuking the man who puts the blame for temptation on God.

Jewish thought was haunted by the inner division that is in every man. It was the problem which haunted Paul: "I delight in the law of God in my inmost self, but I see in my members another law at war with the law of my mind, and making me captive to the law of sin which dwells in my members" (Rom 7:22-23). Every man was pulled in two directions. Purely as an interpretation of experience the Jews arrived at the doctrine that in every man there were two tendencies. They called them the Yetser (03336) Hatob (02896), the good tendency, and the Yetser (03336) Hara' (07451), the evil tendency. This simply stated the problem; it did not explain it. In particular, it did not say where the evil tendency came from. So Jewish thought set out to try to explain that.

The writer of Ecclesiasticus was deeply impressed with the havoc that the evil tendency causes. "O Yetser (03336) Hara' (07451), why wast thou made to fill the earth with thy deceit?" (Sir 37:3). In his view the evil tendency came from Satan, and man's defence against it was his own will. "God made man from the beginning and he delivered him into the hand of him who took him for a prey. He left him in the power of his will. If thou willest, thou wilt observe the commandments, and faithfulness is a matter of thy good pleasure" (Sir 15:14-15).

There were Jewish writers who traced this evil tendency right back to the Garden of Eden. In the apocryphal work, The Life of Adam and Eve, the story is told. Satan took the form of an angel and, speaking through the serpent, put into Eve the desire for the forbidden fruit and made her swear that she would give the fruit to Adam as well. "When he had made me swear," says Eve, "he ascended up into the tree. But in the fruit he gave me to eat he placed the poison of his malice, that is, of his lust. For lust is the beginning of all sin. And he bent down the bough to the earth, and I took of the fruit and ate it." In this conception it was Satan himself who succeeded in inserting the evil tendency into man; and that evil tendency is identified with the lust of the flesh. A later development of this story was that the beginning of all sin was in fact Satan's lust for Eve.

The Book of Enoch has two theories. One is that the fallen angels are responsible for sin (85). The other is that man himself is responsible for it. "Sin has not been sent upon the earth, but man himself created it" (98: 4).

But every one of these theories simply pushes the problem one step further back. Satan may have put the evil tendency into man; the fallen angels may have put it into man; man may have put it into himself. But where did it ultimately come from?

To meet this problem, certain of the Rabbis took a bold and dangerous step. They argued that, since God has created everything, he must have created the evil tendency also. So we get Rabbinic sayings such as the following. "God said, It repents me that I created the evil tendency in man; for had I not done so, he would not have rebelled against me. I created the evil tendency; I created the law as a means of healing. If you occupy yourself with the law, you will not fall into the power of it. God placed the good tendency on a man's right hand, and the evil on his left." The danger is obvious. It means that in the last analysis a man can blame God for his own sin. He can say, as Paul said, "It is no longer I that do it, but sin which dwells in me" (Rom 7:15-24). Of all strange doctrines surely the strangest is that God is ultimately responsible for sin.

Barclay: Jam 1:13-15

From the beginning of time it has been man's first instinct to blame others for his own sin. The ancient writer who wrote the story of the first sin in the Garden of Eden was a first-rate psychologist with a deep knowledge of the human heart. When God challenged Adam with his sin, Adam's reply was, "The woman whom thou gavest to be with me, she gave me of the tree, and I ate." And when God challenged Eve with her action, her answer was, "The serpent beguiled me, and I ate." Adam said, "Don't blame me; blame Eve." Eve said, "Don't blame me; blame the serpent" (Gen 3:12-13).

Man has always been an expert in evasion.

Robert Burns wrote:

Thou know'st that Thou hast formed me

With passions wild and strong;

And list'ning to their witching voice

Has often led me wrong.

In effect, he is saying that his conduct was as it was because God made him as he was. The blame is laid on God. So men blame their fellows, they blame their circumstances, they blame the way in which they are made, for the sin of which they are guilty.

James sternly rebukes that view. To him what is responsible for sin is man's own evil desire. Sin would be helpless if there was nothing in man to which it could appeal. Desire is something which can be nourished or stifled. A man can control and even, by the grace of God, eliminate it if he deals with it at once. But he can allow his thoughts to follow certain tracks, and his steps to take him into certain places and his eyes to linger on certain things; and so foment desire. He can so hand himself over to Christ and be so engaged on good things that there is no time or place left for evil desire. It is idle hands for which Satan finds mischief to do; it is the unexercised mind and the uncommitted heart which are vulnerable.

If a man encourages desire long enough, there is an inevitable consequence. Desire becomes action.

Further, it was the Jewish teaching that sin produced death. The life of Adam and Eve says that the moment Eve ate of the fruit she caught a glimpse of death. The word which James uses in Jam 1:15, and which the King James and the Revised Standard Versions translate brings forth death, is an animal word for birth; and it means that sin spawns death. Mastered by desire, man becomes less than a man and sinks to the level of the brute creation.

The great value of this passage is that it urges upon man his personal responsibility for sin. No man was ever born without desire for some wrong thing. And, if a man deliberately encourages and nourishes that desire until it becomes full-grown and monstrously strong, it will inevitably issue in the action which is sin--and that is the way to death. Such a thought--and all human experience admits it to be true--must drive us to that grace of God which alone can make and keep us clean, and which is available to all.

Barclay: Jam 1:16-18

Once again James stresses the great truth that every gift that God sends is good. Jam 1:17might well be translated: "All giving is good." That is to say, there is nothing which comes from God which is not good. There is a strange phenomenon here in the Greek. The phrase which we have translated, "Every good gift and every perfect boon," is, in fact, a perfect hexametre line of poetry. Either James had a rhythmic ear for a fine cadence or he is quoting from some work which we do not know.

What he is stressing is the unchangeableness of God. To do so he uses two astronomical terms. The word he uses for changeableness is parallage (3883), and the word for the turn of the shadow is trope (5157). Both these words have to do with the variation which the heavenly bodies show, the variation in the length of the day and of the night, the apparent variation in the course of the sun, the phases of waxing and waning, the different brilliance at different times of the stars and the planets. Variability is characteristic of all created things. God is the creator of the lights of heaven--the sun, the moon, the stars. The Jewish morning prayer says, "Blessed be the Lord God who hath formed the lights." The lights change but he who created them never changes.

Further, his purpose is altogether gracious. The word of truth is the gospel; and by the sending of that gospel it is God's purpose that man should be reborn into a new life. The shadows are ended and the certain word of truth has come.

That rebirth is a rebirth into the family and the possession of God. In the ancient world it was the law that all first-fruits were sacred to God. They were offered in grateful sacrifice to God because they belonged to him. So, when we are reborn by the true word of the gospel, we become the property of God, even as the first-fruits of the harvest did.

James insists that, so far from ever tempting man, God's gifts are invariably good. In all the chances and changes of a changing world they never vary. And God's supreme object is to re-create life through the truth of the gospel, so that men should know that they belong by right to him.

Barclay: Jam 1:19-20

There are few wise men who have not been impressed by the dangers of being too quick to speak and too unwilling to listen. A most interesting list could be compiled of the things in which it is well to be quick and the things in which it is well to be slow. In the Sayings of the Jewish Fathers we read: "There are four characters in scholars. Quick to hear and quick to forget; his gain is cancelled by his loss. Slow to hear and slow to forget; his loss is cancelled by his gain. Quick to hear and. slow to forget; he is wise. Slow to hear and quick to forget; this is an evil lot." Ovid bids men to be slow to punish, but swift to reward. Philo bids a man to be swift to benefit others, and slow to harm them.

In particular the wise men were impressed by the necessity of being slow to speak. Rabbi Simeon said, "All my days I have grown up among the wise, and have not found aught good for a man but silence...Whoso multiplies words occasions sin." Jesus, the son of Sirach, writes, "Be swift to hear the word that thou mayest understand...If thou hast understanding, answer thy neighbour; if not, lay thy hand upon thy mouth, lest thou be surprised in an unskilful word, and be confounded" (Sir 5:11-12). Proverbs is full of the perils of too hasty speech. "When words are many, transgression is not lacking, but he who restrains his lips is prudent" (Pro 10:19). "He who guards his mouth preserves his life; he who opens wide his lips comes to ruin" (Pro 13:3). "Even a fool who keeps silent is considered wise" (Pro 17:28). "Do you see a man who is hasty in his words? There is more hope for a fool than for him" (Pro 29:20).

Hort says that the really good man will be much more anxious to listen to God than arrogantly, garrulously and stridently to shout his own opinions. The classical writers had the same idea. Zeno said, "We have two ears but only one mouth, that we may hear more and speak less." When Demonax was asked how a man might rule best, he answered, "Without anger, speaking little, and listening much." Bias said, "If you hate quick speaking, you will not fall into error." The tribute was once paid to a great linguist that he could be silent in seven different languages. Many of us would do well to listen more and to speak less.

It is James' advice that we should also be slow to anger. He is probably meeting the arguments of some that there is a place for the blazing anger of rebuke. That is undoubtedly true; the world would be a poorer place without those who blazed against the abuses and the tyrannies of sin. But too often this is made an excuse for petulant and self-centred irritation.

The teacher will be tempted to be angry with the slow and backward and still more with the lazy scholar. But, except on the rarest occasions, he will achieve more by encouragement than by the lash of the tongue. The preacher will be tempted to anger. But "don't scold" is always good advice to him; he loses his power whenever he does not make it clear by every word and gesture that he loves his people. When anger gives the impression in the pulpit of dislike or contempt it will not convert the souls of men. The parent will be tempted to anger. But a parent's anger is much more likely to produce a still more stubborn resistance than it is to control and direct. The accent of love always has more power than the accent of anger; and when anger becomes constant irritability, petulant annoyance, carping nagging, it always does more harm than good.

To be slow to speak, slow to anger, quick to listen is always good policy for life.

Constable: Heb 12:14--Jam 1:1

V. Life in a Hostile World 12:14--13:25

This final major section of the book apparently grew out of the writer's reflection on the Greek text of Proverbs 4:26-27 (cf. 12:13). He specified how his readers could "make straight paths for your feet."

"In the final division of the homily the writer provides the members of the house church with a fresh orientation for life as Christians in a hostile society. The new people of God are engaged in pilgrimage to the city of God. This world is not their home; their goal is a kingdom that cannot be shaken' (12:28) or the city that is to come' (13:14). The metaphor of the journey to the city of God characterizes men and women of committed faith as pilgrims and implies an understanding of Christian life as commitment to pilgrimage. It also implies fidelity to the covenant."⁴⁰⁶

The sections of this final division all contain these themes of pilgrimage and covenant privilege and obligation. As in the first division (1:1-2:18), there is much emphasis on God speaking and the importance of listening to His voice.

"The writer offers his readers advice on how to live as a community of faith, between well-founded hope and the dangers which surround them."⁴⁰⁷

Constable: Jam 1:1

I. INTRODUCTION 1:1

The writer identified himself for the original recipients of this epistle and greeted them to introduce himself to his readers.

James (lit. Jacob) was probably the half-brother of the Lord Jesus Christ who evidently became a believer late in Jesus' earthly ministry (cf. John 7:5; 1 Cor. 15:7). He became the leader of the church in Jerusalem early in its history (Gal. 2:9; Acts 15:13-21).

"Apart from Paul and Peter, no figure in the church of the first days plays a more substantial part upon the historic and legendary stage than James, first Bishop of Jerusalem."¹⁴

He described himself simply as a bond-servant (Gr. doulos) of God and of the Lord Jesus Christ. Only he and Jude, another half-brother of the Lord, described themselves simply as bond-servants in their epistles. This probably indicates that they were so well known in the early church that they did not need to describe themselves in more detail.¹⁵ James did not refer to himself as Jesus' brother or the church's leader. He evidently purposed not to know Jesus "after the flesh" (2 Cor. 5:16) by only as his Lord and God. Being a bond-servant of God was his most important relationship (cf. Rom. 1:1; Phil. 1:1; Titus 1:1; 2 Pet. 1:1; Jude 1; Rev. 1:1). He placed Jesus equal with God by saying he was the bond-servant of both God and the Lord Jesus Christ. The term bond-servant did not carry the degrading connotation in the first century that it does today. In the Septuagint doulos described Israel's great leaders who occupied positions of privilege and honor (e.g., Moses [Deut. 34:5; et al.]; David [2 Sam. 7:5; et al]; and the prophets [Jer. 7:25; 44:4; Amos 3:7]). By using this word James was proudly asserting that he belonged to God and to Jesus Christ body and soul.¹⁶

"It is only his servanthood to the Lord Jesus Christ that matters to him here, for this is the theme of his letter: How shall we live as servants of the Lord Jesus Christ?"¹⁷

The 12 tribes (cf. Matt. 19:28; Acts 26:7) scattered abroad most naturally refer to Jewish Christians of the Diaspora, those who were living outside Palestine.¹⁸ They were very likely members of the Jerusalem church who had left Jerusalem shortly after Stephen's martyrdom (cf. Acts 8:1, 4; 11:19-20).¹⁹ What James wrote them as a fellow Jewish Christian is normative for both Jewish and Gentile Christians since both are one in Christ. It is unnatural to take the 12 tribes as descriptive of the so-called "new Israel," the church, as some interpreters do.²⁰ "Israel" can and does always refer to the physical descendants of Abraham whenever it occurs in the New Testament just as it does in the Old Testament. Furthermore there is no other revelation that the church consists of 12 parts as the nation of Israel did.

James wrote in very good Greek; his grammar, syntax, and word choice were excellent. "Greetings" was a common Greek salutation familiar to his readers.²¹

Constable: Jam 1:2-11

A. The Value of Trials 1:2-11

James began his letter, which is in many ways a lecture, by dealing with the problem of trials that all believers encounter. He pointed out the value of trials to encourage his readers to adopt a positive attitude toward these experiences, to endure them, and to view them as God's tools. God uses trials to shape believers into people that will glorify Himself.

Constable: Jam 1:2

1. The proper attitude toward trials 1:2

What kinds of trials was James talking about? Did he mean troubles such as running out of money, or failing a test in school, or having to stay up all night with a sick child? Yes. The Greek word translated "trials" (peirasmois) means a "proving," specifically "the trial of a man's fidelity, integrity, virtue, constancy . . . also an enticement to sin, temptation."²² Various temptations to depart from the will of God are in view. The context supports this conclusion. Verse 3 restates these trials as "the testing of your faith." James was speaking of the different kinds of trials in which we experience temptation to accompany sinners rather than remaining faithful to the Savior. He was not distinguishing between internal and external temptations.²³ Trials come from both sources (cf. v. 14). Any trial can constitute a test of our faith, namely, a temptation to cease trusting and obeying God.

Note that James was speaking to Christians: "my brethren."²⁴ This title for the readers occurs 15 times in this epistle (cf. 1:16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19).

"Even a superficial reading of James 1:2-18 shows that the author regards his readers as Christians. It may be said that nowhere in the letter--not even in 2:14-26!--does he betray the slightest doubt that those in his audience are truly his brothers or sisters in the Lord. If we do not observe this simple and obvious fact, we may fall into a quagmire of skewed interpretations, just as so many expositors of James have actually done."²⁵

What follows is instruction concerning how Christians should respond when we experience temptation to sin.

James counseled his readers to view the various kinds of trials and tribulations they were encountering in their lives as opportunities for growth. He did not urge them to rejoice that they were undergoing trials. He did not advocate a masochistic attitude that unnaturally rejoices in painful experiences. Rather he commanded them to view their trials as profitable even though unpleasant. Another translation of "all joy" can be "pure joy." The attitude James advocated can take all the bitterness out of even very uncomfortable trials. Regardless of the source of our difficulties--the world, our flesh, or the devil--we can and should be glad as we go through them. The reason follows.

Constable: Jam 1:3-4

2. The end product of trials 1:3-4

Trials are the means God uses to make Christians the kind of people that bring honor to His name. "Testing" (Gr. dokimion) implies demonstrating the true quality of something when it undergoes a trial. The true nature of gold becomes evident when the refiner heats gold ore over a fire. Similarly the character of God within a Christian that is there because of the Holy Spirit's presence becomes apparent through trials.

These are trials of our "faith" in the sense that our trust in God and obedience to God are being stretched to the limit. Trials can result in endurance, steadfastness, and perseverance (rather than "patience" [AV]). The Greek word translated "endurance" (hypomonen) describes the quality that enables a person to stay on his or her feet when facing a storm.²⁶ If we submit to them, they will eventually make us mature (fully developed) and complete (developed in every essential area of our lives). Consequently we should not try to escape from trials but submit to the maturing process with patient endurance. We must learn patience or we will not learn much else.

God will bring every believer who endures trials, rather than running from them, to relative maturity as we persevere in them. James taught that in view of this fact we should rejoice in our trials rather than rebelling against them. They are God's instruments for perfecting us.

"After over a quarter century of ministry, I am convinced that spiritual immaturity is the number one problem in our churches."²⁷

The concept of living by faith that James introduced here for the first time seems to be the theme that unites all the parts of this epistle.²⁸ The Christian who not only experienced justification by faith in the past but is presently living by faith (trusting in God and obeying Him) has what James calls a living faith.²⁹

"The root difficulty of the readers lies in a distorted conception of the nature of salvation by faith and its relation to daily life as the proving ground for the development of Christian character."³⁰

Constable: Jam 1:5-8

3. Help in adopting this attitude 1:5-8

1:5 What James just explained is divine wisdom, God's view of life. However the world, which does not have or accept this revealed wisdom, generally fails to appreciate the value of enduring trials. The Christian is apt to take the world's view toward his or her trials rather than God's and try to escape them at any cost.

James used the word "wisdom" (Gr. sophia) in the sense in which the Old Testament wisdom literature used it. There it refers to what God has revealed about His will for human life. Wisdom denotes "a fixed, righteous order to which the wise man submits his life."³¹ The New Testament writers often regarded wisdom as the supreme gift of the Holy Spirit and sometimes identified it with the Holy Spirit.³² Consequently the wise Christian is the one who views life in the light of God's revelation (i.e., His written Word).

If we do not understand God's view of life, James urged that we ask God to enable us to understand it. Every Christian lacks this wisdom to some extent.³³ Wisdom is seeing life realistically from God's perspective. The unwise Christian who repeatedly asks God to open his or her eyes and heart can count on God granting his or her request repeatedly. He will give this wisdom freely and graciously, as often as we need it (cf. Isa. 42:3; Matt. 12:20). This description contrasts God with the double-minded man in verse 8.

We must read this verse in context to understand it correctly. This is not a promise that God will give everyone who asks Him for wisdom a higher IQ. What God promises in this context is the ability to see the importance of enduring trials and persevering in them faithfully.

1:6 In Scripture asking in faith always means one of two things. It means either believing God will do what He has promised or, if He has not promised, believing that He can do what the person requesting asks (cf. Matt. 8:1-4; Mark 4:35-41).

"James teaches that faith is the essential condition of prayer."³⁴

Lack of confidence in God's faithfulness or power manifests a lack of consistency in the believer's life. James compared the instability that this inconsistency produces to the surf of the sea. Something other than itself drives it. The surf corresponds to the Christian who by not submitting consistently to the will of God is driven by forces outside himself or herself rather than by the Holy Spirit within. The surf (Gr. kludon) may refer to the tops of the waves that the wind blows off (cf. Luke 8:24). The low and high pressure conditions of life tend to blow us around in a similar fashion.

1:7 Such a person's problems are not only subjective, feeling circumstances are directing him or her rather than God, but they will also be objective. He or she really is at the mercy of circumstances and events beyond our control. This type of inconsistent person resists God's work in his or her life. Rather than simply perfecting maturity in the person through his trials, God now also has to discipline (educate) him regarding his attitude toward his trials.

In the context "anything" (v. 7) refers primarily to wisdom (v. 5). If a person is not going to trust God ("ask in faith," v. 6) he or she will fail to enjoy the confidence that comes from knowing that God is in control of his or her trials. In a larger sense, of course, our failure to trust God can rob us of the confidence that comes when we know that all of what God has revealed is true.

1:8 In this context the "double-minded" man is one who trusts and obeys God part of the time but not consistently. A double-minded person is one who has a divided opinion or allegiance (e.g., Lot; cf. 1 Clem. 11:2).

". . . the man is a walking civil war in which trust and distrust of God wage a continual battle against each other."³⁵

In summary, God will help us take His view of trials, which James explained in verses 3 and 4, if we ask Him to do so in prayer. We can be joyful while experiencing trials that constitute temptations to depart from God's will. We can do so because we know that if we remain faithful to God He will use these trials to produce what is glorifying for Him and what is good for us.

Constable: Jam 1:9-11

4. The larger view of circumstances 1:9-11

James had been urging his readers to adopt God's view of their trials. Now he broadened their perspective and encouraged them to adopt His viewpoint on all their present circumstances.

1:9 Materially poor believers should derive joy from focusing their thinking on their spiritual riches.

1:10 Likewise the materially rich should remember that riches are temporary and that one's real condition before God is a very humble one. Grass everywhere is not very hardy, but in some parts of Palestine it only stays green a few weeks. The term "flowering grass" evidently goes back to Isaiah 40:6-8. It is a combination of two thoughts, namely, that the grass withers and the flower fades. In Hebrew, mixing metaphors was a way of enriching the thought.³⁶

The commentators differ in their understanding of who the rich people were to whom James referred. Many believe they were believers in view of James' parallel statement in verse 9. They take the verb kauchaomai ("glory" or "take pride in") in verse 9 as the verb for verse 10 also. Likewise the subject "brother" in verse 9 seems to be the subject of verse 10.³⁷ Other interpreters believe that the context points to the rich being unsaved.³⁸ I think the evidence favors the view that they were Christians, probably Jewish Christians (cf. 5:1-6). In either case the meaning is clear: riches are worthless in the face of death and judgment (cf. 1 Tim. 6:9-10, 17-19).

"There is no higher honor than to be the object of God's gracious and loving concern."³⁹

1:11 The flower of the grass refers to its stage of green, lush growth when it is at the peak of its vitality. Soon it withers and turns brown in the Middle East (cf. Matt. 6:30). Likewise the rich man may fade quickly (cf. 4:13).

"Speaking of his friend, a poor Christian, a wealthy unbeliever remarked, When I die, I shall leave my riches. When he dies he will go to his.'"⁴⁰

Our trials as well as our triumphs on the earth are only temporary. This fact should help us endure our trials and not become self-confident in our triumphs.

"James seems to be indicating that trials erase any superficial distinctions that may be thought to separate the rich brother from the poor one."⁴¹

This introduction to the book (vv. 2-11) is in balance with the conclusion (5:7-20). Both sections talk about the need for patience (1:2-4; 5:7-12) and prayer (1:5-8; 5:13-18), and both end with an emphasis on all the contrasting circumstances of life (1:9-11; 5:19-20).⁴²

Constable: Jam 1:12-18

B. The Options in Trials 1:12-18

Thus far James revealed the value of trials, how God uses them to perfect the Christian, and how to obtain God's perspective on one's trials when this is difficult to see. Next he proceeded to explain the consequences of obedience and disobedience and the source of temptations so his readers could manage their trials effectively.

Constable: Jam 1:12

1. The ultimate end of trials 1:12

In view of how God uses trials in our lives we should persevere in the will of God joyfully. The Christian who perseveres under trials, who does not yield to temptations to depart from the will of God, demonstrates his or her love for God.⁴³ It is those who persevere under trials out of love for God that He will reward with the crown of life. Only the person who endures will receive the blessing.⁴⁴

". . . James has begun the sentence with blessed' makarios, like a new beatitude recalling Matthew 5:3-10 and especially 5:11-12, where Jesus encouraged perseverance in trials because great is your reward in heaven.' . . . the crown of life would be the ultimate reward, the fulfillment of eternal life and the exaltation with Christ which will be enjoyed by those who, because of faith in Christ, have loved God enough to live faithfully, obeying him even through trials."⁴⁵

"It is evident that this life that God has promised' is more than the eternal life given to every believer at the time of his salvation (John 5:24). Since it is a reward for an accomplishment subsequent to initial faith, it must refer to a still higher quality of life."⁴⁶

"Many Christians are presently following the same path which Esau took (considering the birthright to be of little value), and such Christians will one day come to the end of the matter in the same position as Esau. They, although presently in line to be blessed as the firstborn (every Christian is a firstborn child of God), will have forfeited this right; and they will be rejected for the blessing."⁴⁷

"The idea that all Christians do love God is a fiction. Even our Lord felt it necessary to exhort His inner circle of eleven disciples on this point (cf. John 14:21-24). . . . In no circumstances more than in trials does the presence or absence of love for God in a Christian become more apparent."⁴⁸

The other "crowns" to which the New Testament writers referred are probably also references to the fullness of the qualities mentioned in their contexts. They are probably not material crowns (cf. 1 Thess. 2:19; 2 Tim. 4:8; 1 Pet. 5:4; Rev. 2:10). In other words, we should probably interpret them as metaphors rather than as literal crowns. Those who demonstrate their love for the Lord by persevering under trials will receive life to its fullest potential in the present and in the future.

Constable: Jam 1:13-14

2. The source of temptation 1:13-14

James did not want us to draw the conclusion that because God permits us to experience trials He is the source of temptation. That deduction might encourage us to give in to sin.

1:13 God is never the source of temptation. He does not try to get us to sin. He Himself is not even subject to temptation because He is totally separate from sin and not susceptible to evil.⁴⁹ The only sense in which God is responsible for sin is that He permits other things to tempt us, namely, the world, the flesh, and the devil (cf. Job 1-2). James did not mention this here.

Jesus taught His disciples to pray, "Lead us not into temptation" (Matt. 6:13; Luke 11:4). Jesus used a figure of speech (i.e., litotes) in which He expressed a positive idea by negating the contrary.⁵⁰ He did not imply that God does lead us into temptation. His point was that He can help us stay away from it. Essentially Jesus meant we should ask God to allow us to experience as little temptation as possible. James was not contradicting Jesus' teaching.

"We all know only too many people who have ceased to walk with God under the pressure of trouble or tragedy . . ."⁵¹

1:14 Rather than blaming God we need to recognize that we are responsible when we yield to temptation, not God. There is nothing in God that responds positively to sin, but there is much in us that does.

"Desire (epithymia) does not always have a negative meaning (cf. Lk. 22:15; Phil. 1:23), but here, as most often in the New Testament, it refers to fleshly, selfish, illicit desire. While the word often describes specifically sexual passions, the use of the singular here suggests a broader conception."⁵²

What practical difference does it make if God tempts us or if He allows us to experience temptation? Perhaps we can appreciate the difference if we think of God as our Father. No good earthly father would deliberately seduce his child into sin trying to make him or her fall. However every good father will deliberately allow his child to enter situations in life in which the child must make moral choices. We realize that sending a child to school or into the community, at the proper age, is good for a child because it matures him or her. Likewise God grows us up by allowing certain experiences to assail us, though He Himself only gives good gifts to His children (Luke 11:13).

Constable: Jam 1:15

3. The progress of temptation 1:15

Lust in this context is the desire to do, have, or be something apart from the will of God. Lust is covert, but sometimes it manifests itself overtly. If we do not check lust, it will lead to sin, and if we do not confess and forsake sin, it will lead to death (Rom. 6:23).

"Sin is the result of the surrender of the will to the soliciting of epithymia [lust] instead of the guidance of reason."⁵³

Lust can lead to physical death in a believer (1 John 5:16), and it can lead to physical and spiritual death in a non-believer. James' vivid illustration of the childbearing process graphically describes the cause and effect relationship of lust, sin, and death. God desires to lead us into the fullness of life (v. 12), but if we respond improperly and give in to temptations we will not obtain the crown of life but death. "Death" in verse 15 is the opposite of "life" in verse 12. The ultimate outcome of capitulating to temptation is death, but the ultimate outcome of resisting it is the fullness of life (cf. John 10:10).

"This attention-getting imagery is designed to stop sinners in their tracks, seeing that death is the natural and terrible end of a life of sin, not just an occasional result for some sinners."⁵⁴

Constable: Jam 1:16-18

4. The goodness of God 1:16-18

James now defended God before those who doubted His goodness or reliability or who had given up hope in a time of testing and had concluded that this was their "fate."⁵⁵

1:16 James wanted his readers to have no doubt about God's purposes and methods in dealing with His children. The same "Do not be deceived" expression occurs in 1 Corinthians 6:9; 15:33; Galatians 6:7; and 1 John 3:7. God definitely is not the author of temptation.⁵⁶

James clarified God's purposes and methods in the following two verses (cf. Gal. 4:7). Verse 15 warns against yielding to temptation by reminding us of the judgment of God, and verse 17 warns us by reminding us of the goodness of God.

1:17 Every act of giving (better than "good thing bestowed") and every gift given has its source in God. This does not include temptations. God created the sun and moon by which we see variation in light. However there is no variation in God's dealings with His creatures. He always does everything for His own glory and His creatures' good.

"From above" is the translation of the same Greek word (anothen) Jesus used in John 3:7 when He told Nicodemus that he must be born "again." There the new birth is the good gift from God that is in view.

1:18 The greatest of God's gifts for believers is the gift of new life in Christ. God's initiative provided this gift for us, and His special revelation communicated it to us. This verse along with the preceding one shows clearly that James believed that eternal life was a gift of God's grace. We need to keep this in mind when we read James' discussion of faith and works that follows in chapter 2. James also agreed with Paul that our salvation springs from the sovereign volition of God (cf. Rom. 4:21-22; 2 Cor. 4:6). He initiated it.

The "first fruits" probably refer to all Christians who persevere in spite of trials. All believers will bring glory to God's name, but believers who remain faithful to Christ will please Him greatly, as the first fruits in Israel were a special offering to God. The Greek word translated "first fruits" (aparche) refers to what is first in honor as well as to what is first in order. The biblical writers used it "of persons superior in excellence to others of the same class."⁵⁷

The point of these verses (17-18) seems to be that God's intention for all people, and believers in particular, is invariably their blessing. Rather than viewing temptations to depart from the will of God as heaven-sent, we must see them as the potential enemies of spiritual growth. Instead of caving in under their weight we must brace ourselves against them. We can do so knowing that the effort will make us better this side of the grave and it will yield a wonderful reward the other side of the grave.

Constable: Jam 1:19-27

C. The Proper Response to Trials 1:19-27

Having explained the value of trials and our options in trials, James next exhorted his readers to respond properly to their trials. In this section he stressed the Word of God because it is the key to resisting temptations and responding to trials correctly (cf. Matt. 4:1-11).

Constable: Jam 1:19-20

1. The improper response 1:19-20

1:19 James' readers already knew what he had just reminded them of in the preceding verses (vv. 17-18; cf. Prov. 10:19; 13:3; 14:29; 15:1; 17:27-28; 29:11, 20; Eccles. 7:9). Nevertheless they needed to act in harmony with this knowledge.

"He [James] drives home the teaching about our death-bound, sinful nature with the cry Do not be deceived, my beloved brethren (16); he drives home the teaching about the new birth with the cry Know this, my beloved brethren (19a)."⁵⁸

We may respond to trials by complaining about them and becoming angry over them. James advised his readers to remain silent and calm and to listen submissively to the Word of God (v. 23).

"It is possible to be unfailingly regular in Bible reading, but to achieve no more than to have moved the book-mark forward: this is reading unrelated to an attentive spirit."⁵⁹

Many people have observed that we have two ears and one mouth, which ought to remind us to listen twice as much as we speak (cf. Prov. 10:19; 17:27).⁶⁰

"Ceaseless talkers may easily degenerate into fierce controversialists."⁶¹

"The great talker is rarely a great listener, and never is the ear more firmly closed than when anger takes over."⁶²

1:20 An angry response to temptations does not advance the righteousness in character and conduct that God is seeking to produce in the believer.

"The policy James condemns is one of seeking to promote the cause of freedom by politically motivated and engineered violence (an endeavor to be brought into the discussion at 4:1-3)."⁶³

College: Jam 1:1-27

JAMES 1

I. GREETING (1:1)

¹ James, a servant of God and of the Lord Jesus Christ,

To the twelve tribes scattered among the nations:

Greetings.

James opens his letter in the usual way by identifying the author and the readers and by giving a word of greeting. His opening, however, is quite brief. He does not identify himself as the brother of Christ but simply as the servant (dou'lo" , doulos , "slave") of God and Christ. This use of "slave" to describe one's relationship to God is found in pagan literature, in the Old Testament (Joshua 14:7; 24:29; 2 Samuel 7:8; Psalm 135:1; Isaiah 42:19; Amos 3:7), and in the New Testament (Acts 2:18; 4:29; Romans 1:1; Philippians 1:1; 2 Peter 1:1). Even Jesus himself took on the form of a slave (Philippians 2:7). The widespread use of the term should not blind one to its significance. To be a slave of God and Christ is to do their bidding without fail. No greater title can be sought by the Christian than slave. James writes to teach his readers how to be good slaves of the Lord Jesus.

James addresses "the twelve tribes scattered among the nations" (literally "in the Diaspora"). The Diaspora was the name for Jews living outside Palestine, perhaps implying he writes from within Palestine. Does James write to all Jews outside Palestine? No, for the content of James is clearly Christian. He therefore writes to Jewish Christians, to those Jews who have accepted Jesus as the Christ or Messiah (cf. 1 Peter 1:1; Revelation 7:4-9). His greeting may even include Gentile Christians who also believe in Jesus as Messiah. Those believers are the true Israel, the twelve tribes God has promised to save (Romans 9:24-26; 1 Peter 2:9-10; Revelation 7:3-8).

If the letter of James is dated quite early, then Diaspora could refer to those who "were scattered throughout Judea and Samaria" (Acts 8:1) as a result of persecution from Saul. If so, James is writing to Jewish Christians who had been part of the church he led in Jerusalem.

By calling his readers "the Diaspora" or those "scattered among the nations," James may also be giving a hint to one of the major thrusts of his letter. Those who accept Jesus as the Messiah are scattered among the nations and belong only to redeemed Israel, the twelve tribes. They are in the world but do not belong to it (John 15:18-19). They live as aliens and exiles who look for a better home (1 Peter 1:17; 2:11; Hebrews 11:8-16; 13:14). James writes to show what it means morally to live as a scattered people who owe allegiance to Christ, not to the standards of the world.

"Greetings" is the typical address of a Greek letter. However, such a brief greeting is unusual in the New Testament. It is found only here, in the greeting of the Roman commander Claudius Lysias to Governor Felix (Acts 23:26), and in the letter of the apostles and elders in Jerusalem to Gentile Christians (Acts 15:23). If the letter from Jerusalem in Acts 15 was composed by James, the Lord's brother, then this would be his usual way of greeting fellow Christians in letters.

Section Summary and Application:

Just as James calls himself the slave of God and Christ, so Christians today should remember that the greatest in the kingdom is the one who serves (Mark 10:42-45). We also, like James's original readers, are scattered throughout the nations. We live in whatever country God has placed us in, but our ultimate citizenship is in heaven. James reminds us not to be too comfortable in the world.

II. ENDURING TRIALS (1:2-4)

² Consider it pure joy, my brothers, whenever you face trials of many kinds, ³ because you know that the testing of your faith develops perseverance. ⁴ Perseverance must finish its work so that you may be mature and complete, not lacking anything.

1:2 Consider it pure joy, my brothers,

Fourteen times in this letter, James addresses his readers as "brothers." This language is found throughout the New Testament, implying both the closeness and the responsibility of being family. James's frequent use of "brother" gives his letter a pastoral tone; he is writing to encourage them in the faith as a brother who is a fellow servant of Christ. "Brothers," of course, includes sisters as well; James specifically mentions sisters as readers in 2:15. Throughout this commentary we will also use James's language of "brothers" to include sisters in Christ.

Stress and pressure are not purely modern experiences. The readers of James also faced trials. The brothers are to consider these trials to be pure (in Greek, pa'san , pasan , "all") joy. All or pure joy indicates sincerity. Christians are not merely to put the best face on trouble and try to look on the bright side but should sincerely rejoice when trouble comes. The joy the brothers have in trials is not pleasure (they do not enjoy pain) but rather "eschatological anticipated joy." In other words, the brothers rejoice not because they suffer now, but because they know suffering is preparing them for the anticipated return of Christ.

whenever you face trials of many kinds,

"Trials" (peirasmov" , peirasmos) is an ambiguous word that may refer to the ordinary troubles of life, to persecution for the faith, or to temptation to do evil (see 1:12-13). "Many kinds" (literally "multicolored") implies James includes all these meanings in verses 2-4. Christians should not intentionally choose suffering. Literally in Greek, James says the brothers fall into trials. They do not seek them, but they come. To be human is to suffer. These trials are not chosen but fall upon the believers unexpectedly. The New Testament does not clearly answer the questions of the origin of evil or why bad things happen to good people. James does show that God is so great that he can use what is evil for his children's ultimate good. Believers do not want trials to come. Jesus taught his disciples to pray for deliverance from evil (Matthew 6:13), but when faced with trials of all kinds and colors, the Christian should consider them pure joy.

1:3 because you know that the testing of your faith develops perseverance.

This joy comes because the Christian knows that trials are also tests of faith (cf. 1 Peter 1:7). One is reminded of those Old Testament heroes like Abraham (Genesis 22:1-18) and Job who passed the tests of faith. They are tests of faith because they teach the brothers to trust in God alone. Passing these tests leads to perseverance (uJpomonhv , hypomone, cf. Romans 5:3). This is a rich word in Greek implying steadfastness, fortitude, constancy, persistent determination, strong consistency, and staying power. The best translation might be "heroic endurance." Standing the trials of life produces more than a passive patience or a cynical resignation; it gives (in the words of the hymn by William H. Bathurst) "a faith that will not shrink, tho' pressed by every foe."

1:4 Perseverance must finish its work so that you may be mature and complete, not lacking anything.

But even this heroic endurance is not an end within itself. It must be allowed to finish its work, to grow into "perfection" (tevleio" , teleios , a word James uses more often than any other New Testament writer). Perfection in the New Testament does not mean without flaw or error but indicates (as translated here in the NIV) maturity and completeness. The perfect person has reached his intended end.

Enduring trials thus produces joy because such tests shape believers into the image of Christ. In that image one lacks nothing. Perfection in James is not just the result of our own efforts; it does not come from a "works righteousness." Instead, it is brought by God and is the end of steadfast obedience. Here James echoes Jesus at the Sermon on the Mount, who urged his hearers, "Be perfect, therefore, as your heavenly Father is perfect" (Matthew 5:48).

Section Summary and Application:

In his opening lines, James challenges the standards of the world. Worldly wisdom can see no value in suffering. It says pain is to be avoided at all costs, and only pleasure brings happiness. By contrast, to Christians even trials are a joy because they lead us to maturity in Christ. Christians judge value quite differently than the world does. To us the highest value is not freedom from pain but a faith that perseveres. The suffering that life brings, although bad in itself, can be turned by God into pure joy.

III. ASK FOR WISDOM (1:5-8)

⁵ If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. ⁶ But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. ⁷ That man should not think he will receive anything from the Lord; ⁸ he is a double-minded man, unstable in all he does.

1:5 If any of you lacks wisdom,

The heroic endurance that comes from facing trials is to make one complete, "not lacking anything." Yet all believers lack one thing: wisdom. No matter how much wisdom they have, the brothers can always use more. It particularly requires wisdom to see trials as a blessing. James encourages them to ask God for it.

Wisdom is an important biblical word. It means more than intellectual knowledge. Wisdom is less "knowing that" than "knowing how." It implies a skill in living that is passed down from parent to child and has its ultimate source in God. One is reminded of the Wisdom books in the Old Testament - Proverbs, Ecclesiastes, and Job - that say, "The fear of the Lord is the beginning of wisdom" (Proverbs 1:7). On the one hand, Proverbs urges one to be always "turning your ear to wisdom and applying your heart to understanding" (Proverbs 2:2); on the other, it reminds, "For the Lord gives wisdom, and from his mouth come knowledge and understanding" (Proverbs 2:6).

he should ask God,

Asking for wisdom reminds one of the most famous wise man of all, Solomon. God appeared to him in a dream and offered to give him anything he asked. Solomon asked for wisdom, not riches and honor. God is so pleased with this choice, that he grants Solomon all three gifts. James agrees that wisdom is not from our own efforts but is a gift from God (cf. 1 Corinthians 1:26-2:16; Philippians 3:15).

who gives generously to all without finding fault, and it will be given to him.

God gives wisdom generously (aJplw'" , haplos , a word found only here in the New Testament). The word means he gives "straightforwardly," that is, with no strings attached. Unlike the "double-minded man" (v.8), God is not in doubt about his giving. God has no ulterior motives. He gives without hesitation and without regard to our worthiness. He gives "to all." Unlike humans (James 2:1-4), God has no favorites. He also gives "without finding fault." God is no reluctant, critical giver but a generous Father (cf. Matthew 7:7-11). He is eager to give wisdom to those who ask.

1:6 But when he asks, he must believe and not doubt,

As God has no doubt about his giving, one must ask in faith, not doubt. Since God is a generous Father, Christians must be willing to receive as children. Faith is connected with the granting of prayer requests in many New Testament passages (Matthew 8:10; 9:28; Mark 2:5; 4:40; 5:34-36; 9:23-24; 11:23-24; Romans 4:20-21). Faith here is not a general term for Christian belief but refers to the certainty that the request will be fulfilled. Although Christians are always to pray that God's will be done, they can be confident that it is always God's will to give them more wisdom.

because he who doubts is like a wave of the sea, blown and tossed by the wind.

To doubt that God will hear their requests for wisdom is to doubt his generosity and character. Such a doubter is like a wave blown by the wind, a common metaphor in ancient literature for indecision.

1:7That man should not think he will receive anything from the Lord; 1:8 he is a double-minded man, unstable in all he does.

He is double-minded (divyuco" , dipsychos , literally "double-souled"), an interesting word found only in James in the New Testament. He has enough faith to ask for wisdom but not enough to be confident he will receive. He puts his hand to the plow and then looks back (Luke 9:62). Ironically, it is this very doubt that keeps him from receiving. Such an indecisive and fickle person cannot be trusted to be consistent in anything he does. His instability is in stark contrast to the perseverance or strong consistency produced by enduring trial (v. 4).

Section Summary and Application:

Wisdom is one gift needed by Christians throughout the ages. It is particularly needed in our time, when the forces of secularization and worldliness threaten the church. We need wisdom to view the trials of this age as pure joy. Such wisdom does not come naturally from our own abilities and efforts. It is God's gift alone. We should pray regularly for this wisdom, trusting that God will freely give it to guide his people. All our prayers should go to God with confidence, not doubt.

IV. RICHES TEMPORARY (1:9-11)

⁹ The brother in humble circumstances ought to take pride in his high position. ¹⁰ But the one who is rich should take pride in his low position, because he will pass away like a wild flower. ¹¹ For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.

1:9 The brother in humble circumstances

In these verses, James introduces a theme he will return to often in his letter: the relation of rich and poor. He speaks of "the brother in humble circumstances." The word here means "humble" or "lowly" in most contexts; in this one it refers primarily to the economically lowly, the poor in contrast to the rich (v.10).

ought to take pride in his high position.

A poor Christian ("brother") should boast or take pride in his high position. Boasting is condemned elsewhere in the New Testament and in James (Romans 2:17,23; 3:27; 1 Corinthians 1:29; 4:7; 5:6; 2 Corinthians 5:12; 11:18; Galatians 6:13; Ephesians 2:9; James 4:16). However, rejoicing in what God has done in Christ, "boasting in the Lord," is approved (Romans 5:2-3, 11; 1 Corinthians 1:31; 2 Corinthians 10:13-17; Philippians 3:3). Here the poor are urged to boast not in their own ability, but in what God has done for them. Although they are humble and poor from an earthly standpoint, God has "chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised to those who love him" (James 2:5). True wealth is measured not in money but in faith.

1:10 But the one who is rich should take pride in his low position,

By contrast, the rich are brought low. James does not call the rich person "brother" as he does the humble. He is likely contrasting not rich and poor in the church, but the rich of the world with the lowly Christians. The concept of boasting or taking pride in being humbled is interesting. By contemplating the temporary nature of wealth, the rich may learn humility before God and turn to him for salvation. Yet this humiliation is not just an inner attitude but a reversal in status; the poor are exalted and the rich brought low (Matthew 23:12; Luke 14:11; 18:14).

because he will pass away like a wild flower.

The great reversal of rich and poor is a theme found throughout both Testaments and is particularly important in the Gospel of Luke. One thinks of the switch in positions between the rich man and Lazarus (Luke 16:25). God will turn the shame of the poor into pride and will humble the boastful rich. Again, one hears echoes of the Beatitudes in the Sermon on the Mount: "Blessed are you who are poor" (Luke 6:20), and "Blessed are the meek, for they will inherit the earth" (Matthew 5:5). Christians should not pursue wealth because it is transitory and because they are already rich toward God. It is that spiritual wealth that makes them boast.

1:11 For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed.

The brief nature of earthly wealth is illustrated by the well-known Jewish image of plants scorched by the heat. In the climate of Palestine, the hot sun and wind can kill fragile flowers in less than a day (cf. Ezekiel 17:10). No wonder this was a favorite image of Old Testament writers for the transitory nature not just of riches but of life itself (Psalm 103:15-16; Isaiah 40:6-8). The beauty of the flower is destroyed just as the outward beauty of the rich - gold rings and fine clothes (James 2:2) - fades away. One remembers Jesus' words about riches being stolen or destroyed while heavenly treasure lasts (Matthew 6:19-21). Money promises security and permanence but cannot deliver them.

In the same way, the rich man will fade away even while he goes about his business.

The rich will fade, literally "in the middle of his travels." James has in mind not just those born to wealth but those traveling merchants who pursue it. Those who obtain wealth through their own hard work are particularly prone to pride: "I work hard for my money; I deserve to enjoy it." James thinks this attitude foolish. The mad dash for success only causes one to fade away as in the parable of the rich man whose life is required of him the very night of his greatest financial triumph (Luke 12:13-21).

Section Summary and Application:

Jesus was always hard on the rich (cf. Matthew 19:16-26; Mark 12:41-44; Luke 6:24; 12:16-21; 14:12; 16:19-31; 18:25). As will be seen, James also always portrays the poor as righteous (cf. Amos 2:6; 5:12) and the rich as evil (Isaiah 53:9). As with all generalizations, there will certainly be exceptions. There are wealthy persons who are faithful Christians, and there are poor people who reject Christ. However, we should resist the temptation to spiritualize these passages by making "poor" merely a term for the community of the faithful. James's warning is clear; riches are to be viewed not as a sign of grace or a benign blessing but at best as a snare and a temptation and at worst a sign of judgment.

It is particularly difficult for the average American to realize that compared to most of the world we are rich, and so the warning of James is to us. We will be exalted if we are rich, but only if we understand the low value of our wealth and the true value of faith. Only by humble reception of the gift of God can the impossible happen; even the rich can be saved (Matthew 19:26).

V. TEMPTATION NOT FROM GOD (1:12-18)

¹² Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.

¹³ When tempted, no one should say, "God is tempting me." For God cannot be tempted by evil, nor does he tempt anyone; ¹⁴ but each one is tempted when, by his own evil desire, he is dragged away and enticed. ¹⁵ Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.

¹⁶ Don't be deceived, my dear brothers. ¹⁷ Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. ¹⁸ He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.

1:12 Blessed is the man who perseveres under trial,

James returns to the topic of enduring trials (see vv. 2-4). The word for trial (peirasmov" , peirasmos ) is the same here as above in verses 2-4 and below in verses 13-14. Here in verse 12, it implies persecution and trouble, not temptation, for temptation should be resisted, not just endured.

The one who endures trials is blessed, a word used frequently in Psalms and Proverbs (e.g., "Blessed is the man . . . ," Psalm 1:1) and in the Beatitudes of the Sermon on the Mount (Matthew 5:1-12). "Blessed" (makavrio" , makarios ) is a deeper word than "happy," implying that deep and lasting joy that comes only as a gift from God.

because when he has stood the test, he will receive the crown of life that God has promised to those who love him.

The one who endures the test will be blessed by God with the crown of life, probably not a royal crown but the garland of flowers given to victors in ancient athletic contests. Unlike the rich who fade like a flower (v. 10), those who endure trials and finish the race will receive the garland of life that never fades (cf. 1 Corinthians 9:25; 2 Timothy 4:8; 1 Peter 5:4; Revelation 2:10). God (or perhaps Jesus, the Greek merely says, "he") promises this crown to those who love him. All Christians, not just a particularly favored few, are called to be heroes, to stand the test and receive the crown of life.

1:13 When tempted, no one should say, "God is tempting me."

James then turns to another type of trial, temptation. Although the word in Greek is the same here as in verse 12, the context clearly implies temptation, not just any test. James counters the charge that it is God who tempts. Why would anyone make such a charge? Perhaps it stems from a misunderstanding of the sovereignty of God; if this is truly God's world, then evil as well as good must come from him. Perhaps blaming God is just the human way to escape blame: "A man's folly ruins his life, yet his heart rages against the Lord" (Proverbs 19:3). Adam blamed, "the woman you put here with me" (Genesis 3:12) for the first sin and so indirectly blamed God. Human beings have tried to shift blame from themselves ever since.

The specific occasion for this charge against God might be a misunderstanding of the teaching of Jesus in the Sermon on the Mount. From other passages in James, it is clear that he and his readers knew the sermon. They, therefore, remembered that Jesus taught his disciples to pray, "And lead us not into temptation, but deliver us from the evil one" (Matthew 6:13; cf. Matthew 26:41; Mark 14:38; Luke 22:46). If tempted, one might erroneously conclude that God had led one there or at least he had failed to protect from temptation.

For God cannot be tempted by evil, nor does he tempt anyone;

James battles this misunderstanding by stating emphatically that God does not tempt. Before that statement, he has another that is hard to interpret: God is "untemptable" (ajpeivrasto" , apeirastos , a word used only here in the New Testament). Some have suggested this means, "God's goodness ought not to be questioned or tested." Thus, to blame God for sin is to test him, yet he does not test or tempt. More likely, the word should be translated as in the NIV: "God cannot be tempted." Although it is not immediately clear how this leads to the conclusion that he does not tempt, there is a connection. God has no acquaintance with evil at all. It cannot touch him. Therefore, he cannot lead others to do evil.

God tests his people, but he does not tempt them. In the Old Testament, God tested Abraham (Genesis 22:1), the people of Israel (Judges 2:22), and Hezekiah (2 Chronicles 32:31). God's testing of Israel in the wilderness was actually a sign of his love. He showed they were his children by disciplining them as a father does his son (Deuteronomy 8:2-5). The difference between God's testing and temptation is that he wants his people to pass the test and to win the crown. He even provides a way of escape from temptation (1 Corinthians 10:13). When the evil one tempts, he wants them to fail. Therefore, temptation never comes from God.

1:14 but each one is tempted when, by his own evil desire, he is dragged away and enticed.

Where does temptation come from? James might have said, "From Satan, the evil one," but he does not. Instead he places the responsibility for temptation on the individual: "his own (the Greek word i[dio" , idios , is emphatic here) desire leads him astray." Desire can be either positive or negative in the New Testament, depending on the context. Here it is evil desire that drags away and entices. The Greek words (ejxevlkw , exelkô , and deleavzw , deleazô ) here are fishing terms. Desire baits us and reels us in.

1:15 Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.

This evil desire (ejpiqumiva , epithymia ), if left unchecked, has severe consequences. The process is compared to human growth. Desire conceives, gives birth to sin, which matures into death. This is a stark contrast to the process of maturity outlined in verses 2-4, where trials develop perseverance that matures into perfection. James implies his readers must head in one of two directions, either down the path of trial to perfection or the path of desire to death.

1:16 Don't be deceived, my dear brothers. 1:17 Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.

Thus, the individual, not God, is responsible for temptation. The idea that God leads one to sin is deception. God's nature prohibits him from doing evil toward humanity. He is consistent in giving only good and perfect gifts. James uses the metaphor of "lights" for the consistent goodness of God. He is the Father of lights because he created the heavenly lights - sun, moon, and stars - in the beginning (Genesis 1:14-19; Psalm 136:7). These lights are the first of his good and perfect gifts. However, the light from these heavenly bodies changes from an earthly point of view. The moon has its phases. Sometimes the planets and stars cannot be seen. Even the sun is sometimes eclipsed. By contrast, the Giver of light is not changeable like the gift. God's goodness always shines on his people. "God is light; in him there is no darkness at all" (1 John 1:5).

This reference to heavenly bodies may also be James's version of the later Shakespearean quote: "The fault . . . is not in our stars, but in ourselves . . . ." It is not fate or astrology that guides human lives; it is a God whose nature is unchangeably good. If we are tempted, the fault is not his, but ours.

1:18 He chose to give us birth through the word of truth,

God does not leave our destiny to chance. He intentionally planned to give us new birth. Just as he created the stars in the beginning and so is "the Father of lights," so now he has chosen to begin a new creation by "giving us birth through the word of truth." "Word of truth" may refer to the creative word that made humans in the beginning ("Let us make man in our image," Genesis 1:26), to the truth of the gospel that gives new birth (1 Corinthians 4:15), or, most likely, to Jesus the Word (John 1:1) and the truth (John 14:6) who brings new life.

that we might be a kind of firstfruits of all he created.

Those who have been born anew are "firstfruits" (ajparchv , aparchç ) of a new creation (cf. the note on 2 Thessalonians 2:13 in the NIV). In the Old Testament, the first crops were dedicated to God in sacrifice (Exodus 23:16; Leviticus 2:12). Those who are born through the word of truth also present themselves as sacrifices to God (cf. Romans 12:1). "Firstfruits" might also imply that those born anew are a preview of the new creation (cf. Romans 8:22-23). This birth to life contrasts with the birth of sin to death (v. 15).

Section Summary and Application:

When struggling with temptation, particularly with one that has often overpowered us, it is easy to try to shift the blame to others, to our social environment, to the devil, or even to God. One form this has recently taken is to root our behavior, even our sins, in our genetic code. We are not to blame, because "God made us this way." James will not allow this shift in responsibility. There is no one to blame for temptation and sin but ourselves.

God does not tempt. He gives only good gifts. His consistent goodness shines for all to see. The greatest gift of all is the new birth we experienced through his Son. Although we are subject to temptation and sin, by God's help we can overcome every trial and temptation that comes our way and receive the promised crown of life.

VI. SPEAKING, LISTENING, DOING (1:19-27)

¹⁹ My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, ²⁰ for man's anger does not bring about the righteous life that God desires. ²¹ Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you.

²² Do not merely listen to the word, and so deceive yourselves. Do what it says. ²³ Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror ²⁴ and, after looking at himself, goes away and immediately forgets what he looks like. ²⁵ But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it - he will be blessed in what he does.

²⁶ If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless. ²⁷ Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

1:19 My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry,

Warnings about hasty speech are found throughout the wisdom books of the Old Testament (Proverbs 10:14; 15:1; 17:27-28; 29:20; Ecclesiastes 7:9) as well as in writings of the Greek and Roman moral philosophers. The Stoic philosopher Seneca, for example, sees brevity of speech as a sign of character. To control speech is to control self. Elaborate speech is immodest. Silence, on the other hand, prevents one from error. The modern proverb, "Better to keep your mouth shut and be thought a fool than to open it and remove all doubt," may be part of what James has in mind here.

James ties his warning against hasty speech with hearing (a preview of vv. 22-25) and to anger. Some suggest this is a warning against setting oneself up as a teacher (thus quick to listen to and slow to speak the "word of truth," v. 18), a theme James returns to in 3:1-12. More likely it is a caution against rash and angry words in general.

1:20 for man's anger does not bring about the righteous life that God desires.

There is a place for righteous anger, but Jesus taught that those quick to speak angry words are in danger of judgment from God (Matthew 5:21-26). "Righteous indignation" is rarely completely righteous. This may be what James means by anger not bringing about "the righteousness life that God desires." In other words, anger is not the right thing, the thing God approves.

However, these words may mean that anger does not hasten the judgment of God against evil. Christians see injustice in the world and even suffer unjustly themselves. However, if they lash out with angry words against evil, it may make them feel better but does not in itself bring justice. They should not resign themselves to evil, nor merely complain at it, but should wait patiently for the Lord to return and execute justice (James 5:7).

1:21 Therefore, get rid of all moral filth and the evil that is so prevalent

Instead of being angry, Christians should rid their lives of evil. "Get rid" is actually a metaphor of taking off one set of clothes and putting on another. Thus, Christians are to put off the filthy clothes of hasty speech, anger, and all kinds of evil and to put on Christ. This metaphor of "take off" and "put on" occurs in many places in the New Testament and may refer to the change of life that takes place in baptism (Romans 13:12; Ephesians 4:22-25; Colossians 3:8; Hebrews 12:1; 1 Peter 2:1). It is another way of speaking of that new birth and creation that God gives (see v. 18).

and humbly accept the word planted in you,

James mixes his metaphors by changing from putting off evil like clothing to receiving the implanted word. The term "implanted" (e[mquton , emphyton ), can mean "innate" in other contexts. Here the word is obviously not innately natural in the Christian but must be received or accepted from God. In the parable of the sower (Mark 4:3-20), Jesus speaks of the word as planted seed (cf. 1 Corinthians 3:6). James urges his readers to be good soil, that is, to have good hearts that receive the word with humility (cf. 1 Thessalonians 2:13). To accept the word means one allows it to govern all of life.

which can save you.

James says the word is powerful enough to save (cf. Romans 1:16; 1 Corinthians 1:18). That word saves by continuing to transform their lives, making them truly the firstfruits of a new creation (v. 18). Clearly James is not just a moralist who urges his readers to be better through their own power. It is God through his word who empowers them to control their speech and anger. It is he who gives them birth through the word.

1:22 Do not merely listen to the word, and so deceive yourselves. Do what it says.

They must be quick to listen to the word, but listening is not enough. Action is required (cf. Romans 2:13). James has an extended comparison between the mere listener (literally, listener "alone," movnon , monon, the same word used in 2:24 of faith alone) and the doer.

1:23 Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror

The heart of the comparison is the mirror analogy. The mere hearer, who is self-deceived, sees his natural face in a mirror and goes away and forgets what he looks like. The doer gazes into the law of liberty, remains there, does not forget, and so is blessed.

Mirrors in the ancient world were of polished metal and thus did not give as clear a reflection as modern mirrors. However, as with mirrors today, their main function was to inspect and improve personal appearance. A mirror allows a person to know his physical appearance and improve it. Ancient moral philosophers, such as Plutarch, used the cosmetic function of mirrors as an analogy for moral improvement. As one gazes in a mirror to see and correct physical imperfections, so one gazes into moral examples to see ethical faults and correct them.

1:24 and, after looking at himself, goes away and immediately forgets what he looks like.

James uses the mirror as an example in a similar way. If you look in a mirror, see a smudge on your face or your hair out of place, and do nothing to improve your appearance, then you have forgotten what you should look like or are self-deceived, believing you are attractive as you are with no room for improvement. In the same way, one who hears the word but does not do it has forgotten the ethical demands of the word and has deceived himself into thinking he is already perfect.

1:25 But the man who looks intently into the perfect law that gives freedom,

One the other hand, the doer looks into "the perfect law that gives freedom." Here clearly James is talking about more than a physical mirror. It is the law one gazes into. "Law" is an important word for James. He uses it here for the first time. To understand his use of "law" requires avoiding the misconceptions many Christians have concerning the word. James is no legalist. He does not believe Christians are saved by law rather than grace. However, his witness is consistent with that of all biblical writers, including Paul: "the law is good" (Romans 7:16). James even says it is perfect, one of the perfect gifts that the Father of lights gives (James 1:17). James reflects the praise for the law in Psalm 119 and other Old Testament passages as well as the teaching of Jesus who came not to abolish the law but to fulfill it (Matthew 5:17).

Even more startling to many contemporary Christians, James calls it the law of freedom (see also James 2:12). Law and freedom seem completely antithetical to some. To James, doing the law brings true freedom. But what does James mean by "the law?" In context it is synonymous with "the word of truth" that gives new birth (v. 18) and the implanted word that saves (v. 21). That word is ultimately Jesus himself (John 1:1) and, in a secondary sense, the saving word about Jesus, the gospel. So, while Paul sometimes contrasts law and gospel, to James the law that brings freedom is the gospel.

and continues to do this, not forgetting what he has heard, but doing it - he will be blessed in what he does.

The gospel not only saves, but it teaches how one should behave as a saved person. Or as James would say, the law brings freedom from sin but also serves as a mirror of the soul, showing areas where improvement is needed. The one who does the word (that is, obeys the gospel), gazes into the law, does not forget what he sees, but changes his life accordingly. Such a doer is blessed by God, as Jesus himself said, "Blessed rather are those who hear the word of God and obey it" (Luke 11:28; see also Matthew 7:24-27).

It is interesting to compare the mirror analogy in James with a similar analogy from Paul. "And we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit" (2 Corinthians 3:18). Although the word "mirror" is not used in this passage, the idea of reflection implies it (see NRSV "as though reflected in a mirror"). To Paul, the mirror is the Lord's glory or the Lord himself who, through the Spirit, morally transforms Christians into his likeness. In Paul, the Christian is passive; he is transformed by the mirror. In James, the Christian is active; he must do what he sees in the law of freedom. This is not a contradiction between Paul and James but a difference in emphasis between them. Paul also calls for an active faith, and James believes in salvation by grace.

1:26 If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.

That active response of faith is given concrete meaning in self-control and compassion for those in need. The mere hearer may deceive himself into thinking he is religious. "Religious" (qrhskov" , thrçskos ) has the same connotation in Greek as in English. It can refer to one who has a genuine walk with God or to one who merely keeps outward rituals. Such religion is worthless if one does not control his speech. Reining in the tongue is a common metaphor in the ancient world for self-control (James returns to it in 3:3-8). As discussed above (vs. 19), to be slow to speak is a sign of character. Self-proclaimed religion is no good unless followed by action. One should be slow to talk the talk but quick to walk the walk.

1:27 Religion that God our Father accepts as pure and faultless is this:

That walk is to follow the steps of Jesus in helping the downtrodden. Such religion is pure (kaqarov" , katharos ) and faultless (ajmivanto" , amiantos ), words associated with ceremonial cleanness in the Old Testament (Genesis 7:2; 8:20; Leviticus 4:12; 7:19; 11:32; 15:13; Numbers 8:7; Deuteronomy 12:15). Jesus takes that concern for ceremonial cleanness and ties it to a concern for those in need: "But give what is inside the dish to the poor, and everything will be clean for you" (Luke 11:41). That is the genuine religion that God approves, a religion that is more than outward ritual and ceremony (cf. Micah 6:7-8). True religion to James (as well as to Jesus) is not found in religious language or ritual alone but in selfless acts of service.

to look after orphans and widows in their distress

Those singled out for help are orphans and widows. In the ancient world, unwanted children were often abandoned to die. Orphans were rarely cared for by the state or by private foundations. Without family, on their own, they were certainly in distress. Women in the ancient world seldom worked outside the home. An unmarried woman depended solely on her parents for support; a married woman, solely on her husband. A widow without children or with children who would not support her was doomed to poverty. Thus, orphans and widows are singled out by the Old Testament as protected by God and as proper objects for compassion and assistance (Deuteronomy 10:18; 14:28-29; 16:11; 24:17; 26:12; Jeremiah 22:3; Zechariah 7:8-10; Malachi 3:5; cf. Acts 6:1; 1 Timothy 5:16). Of course, James does not intend to limit compassion to only widows and orphans. All in need are our neighbors.

and to keep oneself from being polluted by the world.

True religion is shown by care for those in distress but also by keeping oneself unstained (a[spilo" , aspilos ) by the world. This is such an abrupt shift from compassion that some scholars suggest the reading from a Greek papyrus is the correct one: ". . . to look after widows and orphans and to protect them from the world." However, the majority of manuscripts have "keep oneself from being polluted by the world" as in the NIV. This is not such an abrupt shift after all, since worldliness to James includes greed, pride, and an arrogance toward the poor (James 2:1-13; 4:1-12). Giving generously to those in need is a challenge to worldly standards of worth and success.

Section Summary and Application:

This discussion of hearing and doing serves as a corrective to the cheap grace practiced by many in the church today. Salvation by grace does not mean that moral standards are lower for Christians. Indeed, it is Jesus who calls his disciples to a higher righteousness (Matthew 5:20). In James's day, as well as ours, there were those who deceived themselves into thinking they were saved because they had heard the gracious words of salvation. James reminds them that grace requires an active response. Such a response includes control of our speech, care for those in need, and rejection of the standards of the world.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Jam 1:2

JAMES 1:2 —Is it desirable to avoid trials and temptation?

PROBLEM: Jesus instructed His disciples to pray, “do not lead us into temptation” ( Matt. 6:13 ). But James says here, “count it all joy when you fall into various trials.”

SOLUTION: The two situations are different, as indicated by several factors. First, James is speaking of trials we “fall into,” and Jesus is referring to things we should not want to be “led into.” Second, James is speaking of trials, and Jesus is speaking about temptations. It is not a sin to fall into trials, but sin does result from being led into temptations. Finally, while the believer should not masochistically seek trials, neither should he try to avoid them at all cost. God can work in and through them to perfect our lives (cf. Job 23:10 ; Heb. 12:11 ; James 1:3-4 ). (See comments on Matt. 6:13 .)   

Critics Ask: Jam 1:15

JAMES 1:15 —If God doesn’t tempt anyone, then why did He tempt Abraham?

PROBLEM: The Bible says “God tempted Abraham” ( Gen. 22:1 , KJV ), and Jesus taught His disciples to pray to God, “do not lead us into temptation” ( Matt. 6:13 ). How then can James say of God, “nor does He Himself tempt anyone” ( James 1:13 ).

SOLUTION: God did not tempt Abraham (nor anyone) to sin. Rather, He tested Abraham to see if he would sin or be faithful to Him. God allows Satan to tempt us (cf. Matt 4:1-10 ; James 4:7 ; 1 Peter 5:8-9 ), but James is correct in saying, never does God “Himself tempt anyone.” God cannot be tempted by sin, since He is absolutely and unchangeably perfect ( Matt 5:48 ; Heb. 6:18 ), nor can He tempt anyone else to sin ( James 1:13 ). When we sinful human beings are tempted, it is because we allow ourselves to be drawn away by our own lustful desires ( James 1:14-15 ). The source of temptation comes from within, not from without. It comes from sinful man, not from a sinless God.

While God does not and cannot actually tempt anyone to sin, He can and does allow us to be tempted by Satan and our own lustful desires. Of course, His purpose in permitting (but not producing or promoting) evil is to make us more perfect. God allowed Satan to tempt Job so that Job could say “When He has tested me, I shall come forth as gold” ( Job 23:10 ). God allowed evil to befall Joseph at the hands of his brothers. But in the end Joseph was able to say to them, “you meant evil against me; but God meant it for good” ( Gen. 50:20 ).   

Evidence: Jam 1:3

Satan tempts us in order to bring out the worst in us; God tests us to bring out the best. (See Jam 1:12 )

Evidence: Jam 1:5

One mark of wisdom is the saving of souls ( Pro 11:30 ). With an open-ended promise such as this, we should plead with God for wisdom (see Pro 2:1-7 ). Pro 19:8 tells us that he who gets wisdom loves his own soul.

Evidence: Jam 1:15

The ungodly hold firmly onto the lighted stick of dynamite called " sin." They relish its flickering flame. Lust may delight the human heart, but its terrible consequences are sin, death, and hell.

" Human nature rises against restraint: ‘I had not known lust except the Law had said, ‘Thou shall not covet.’ The depravity of man is excited to rebellion by the promulgation of laws. So evil are we, that we conceive at once the desire to commit an act, simply because it is forbidden." Charles Spurgeon

Introduction / Outline

Robertson: James (Book Introduction)

THE EPISTLE OF JAMES

BEFORE a.d. 50

By Way of Introduction

The Author

He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about a.d. 44 (Act_12:2). But James the brother of Jesus (Gal_1:19) was still alive and became a leader of the church in Jerusalem (Act_12:17), presiding over the Conference in Jerusalem (Act_15:13-21) and apparently writing the message from the Conference to the Gentile churches (Act_15:22-29), and was still the leading elder in Jerusalem on Paul’s last visit (Act_21:18-25). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Gal_1:19) in the general sense of that term like Barnabas (Act_14:14), perhaps Silas and Timothy (1Th_2:7), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (Joh_7:6.), but he was won by a special vision of the Risen Christ (1Co_15:7) and was in the upper room before the great pentecost (Act_1:14). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Co_9:5). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Gal_2:12). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Act_21:18-25). Clement of Alexandria ( Hypot . vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus ( Ant . XX. ix. I) says that the Sadducees about a.d. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr’s crown like Stephen and James the brother of John.

The Date

If the Epistle is genuine and James was put to death about a.d. 62, it was clearly written before that date. There are two theories about it, one placing it about a.d. 48, the other about a.d. 58. To my mind the arguments of Mayor for the early date are conclusive. There is no allusion to Gentile Christians, as would be natural after a.d. 50. If written after a.d. 70, the tone would likely be different, with some allusion to that dreadful calamity. The sins condemned are those characteristic of early Jewish Christians. The book itself is more like the Sermon on the Mount than the Epistles. The discussion of faith and works in chapter James 2 reveals an absence of the issues faced by Paul in Rom 4; Gal 3 after the Jerusalem Conference (a.d. 49). Hence the date before that Conference has decidedly the better of the argument. Ropes in his Commentary denies the genuineness of the Epistle and locates it between a.d. 75 and 125, but Hort holds that the evidence for a late date rests " on very slight and intangible grounds." So we place the book before a.d. 49. It may indeed be the earliest New Testament book.

The Readers

The author addresses himself " to the twelve tribes which are of the Dispersion" (Jam_1:1). Clearly, then, he is not writing to Gentiles, unless he includes the spiritual children of Abraham in the term Diaspora as Paul does for believers (Gal_3:29; Rom_9:6.). The word diaspora occurs elsewhere in the N.T. only in Joh_7:35; 1Pe_1:1. It apparently has the spiritual significance in 1Pe_1:1, but in Joh_7:35 the usual meaning of Jews scattered over the world. The use here of " the twelve tribes" makes the literal sense probable here. Clearly also James knew nothing of any " lost" tribes, for the Jews of the Dispersion were a blend of all the twelve tribes. It is probable also that James is addressing chiefly the Eastern Dispersion in Syria, Mesopotamia, and Babylonia as Peter writes to five provinces in the Western Dispersion in Asia Minor. It is possible that James has in mind Christian and non-Christian Jews, not wholly non-Christian Jews as some hold. He may have in mind merely Christian Jews outside of Palestine, of whom there were already many scattered since the great pentecost. The use of synagogue as a place of worship (Jam_2:2) like church (Jam_5:14) argues somewhat for this view. He presents the Mosaic law as still binding (Jam_2:9-11; Jam_4:11). As the leading elder of the great church in Jerusalem and as a devout Jew and half-brother of Jesus, the message of James had a special appeal to these widely scattered Jewish Christians.

The Purpose

If James is writing solely to non-Christian Jews, the purpose is to win them to Christ, and so he puts the gospel message in a way to get a hearing from the Jews. That is true, whether he has them in mind or not, though he does not do it by the suppression of the deity of Jesus Christ. In the very first verse he places him on a par with God as " the Lord Jesus Christ." In Jam_2:1 he presents Jesus as the object of faith: " as you believe in our Lord Jesus Christ, who is the Glory" (Moffatt’s Translation), where Jesus is termed the Shekinah Glory of God. It is true that there is no discussion in the Epistle of the cross and the resurrection of Jesus, but there is an allusion to the murder of Jesus in Jam_5:6 and the second coming in Jam_5:8. The chief aim of the Epistle is to strengthen the faith and loyalty of the Jewish Christians in the face of persecution from rich and overbearing Jews who were defrauding and oppressing them. It is a picture of early Christian life in the midst of difficult social conditions between capital and labor which also exist today. So then it is a very modern message even if it is the earliest New Testament book. The glory of the New Testament lies precisely at this point in that the revelation of God in Christ meets our problems today because it did meet those of the first century a.d. Christian principles stand out clearly for our present-day living.

The Style

James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James " a veritable Epistle of straw." Luther imagined that James contradicted Paul’s teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones ( New Testament in the Twentieth Century , p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate Koiné Greek of a cultivated Jew (the literary Koiné , not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick ( James the Lord’s Brother , p. 298) holds that he " had a wide knowledge of Classical Greek." This does not follow, though he does use the manner " of the Hellenistic diatribe" (Ropes, Int. and Crit. Comm ., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (Jam_2:18.; Jam_5:13.) as is the presence of paradox (Jam_1:2, Jam_1:10; Jam_2:5; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master’s use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the lxx, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). " The style is especially remarkable for constant hidden allusions to our Lord’s sayings, such as we find in the first three Gospels" (Hort).

Vincent: James (Book Introduction)

The Epistle of James

According to the oldest arrangement of the New Testament, the epistle of James stands first in order of all the apostolical epistles. The most competent critics generally agree in designating as its author James, the president of the church at Jerusalem, and known as the Lord's brother.

" No doubt," says Dean Stanley, " if we look at James' influence and authority from the more general point of view, whether of the whole Jewish Christian world or of the whole Gentile Christian world, it sinks into nothing before the majesty of Peter and Paul;" but within the circle of the purely Palestinian Christians, and in Jerusalem, James is the chief representative of the Christian society. The later traditions of the Jewish Christians invest him with a priestly sanctity. His austerities and devotions are described in extravagant terms. He is said to have kneeled until his knees were as hard as the knees of camels, and to have been constant in prayer in the temple. He went barefoot, and practised abstinence from wine, and wore the long hair, the linen ephod, and the unshorn beard of the Nazarites, and even abstained from washing. He was known as " The Just." The people vied with each other to touch the hem of his garment; and he is reputed to have called down rain in the drought, after the manner of Elijah. His chair was preserved as a relic until the fourth century, and a pillar in the valley of Jehoshaphat marked the spot where he fell.

The account of his martyrdom is given by Eusebius from the lost work of Hegesippus, by Josephus, and in the Clementine Recognitions. In Hegesippus and the Recognitions, the story is dramatic and deeply tinged with romance. The narrative of the former " is," says Dr. Schaff, " an overdrawn picture of the middle of the second century, colored by Judaizing traits, which may have been derived from 'the Ascents of James' and other apocryphal sources." It is, substantially, as follows: Having been asked, " What is the gate of Jesus?" he replied that he was the Saviour; from which some believed that Jesus is the Christ. The Jews and Scribes and Pharisees, becoming alarmed, came to James, and besought him to restrain the people from going after Jesus, to persuade against him all that came to the Passover, and, with this view, to stand on the pinnacle of the temple, where he might be seen and heard by all the people. They accordingly placed him there, and said, " O Just One, to whom we all give heed, inasmuch as the people is gone astray after Jesus who is crucified, tell us what is the gate of Jesus?" He answered, with a loud voice, " Why ask ye me concerning Jesus, the Son of man? He sits in heaven, on the right hand of the mighty power, and he is also about to come in the clouds of heaven." Many being convinced, and saying, " Hosanna to the Son of David!" the Scribes and Pharisees said, " We have done ill in furnishing so great a testimony to Jesus. Let us go and cast him down." They went up then and threw him down, and as he was not killed by the fall they began to stone him. And he, turning round, knelt and said, " I beseech thee, Lord God and Father, forgive them, for they know not what they do." But while they were thus stoning him, one of the priests, of the sons of Rechab, cried, saying, " Stop! what do ye? The Just One prays for you;" and one of them, one of the fullers, took the club with which he used to press the cloths, and struck it on the head of the Just One. And so he bore witness, and they buried him on the place by the temple.

The epistle was probably written from Jerusalem, where James would be likely to become acquainted with the condition of the Jews, through those who came up at the feasts. Certain allusions in the epistle go to confirm this. The comparison of the double-minded man to a wave of the sea (Jam 1:6), and the picture of the ships (Jam 3:4), might well be written by one dwelling near the sea and familiar with it. The illustrations in Jam 3:11, Jam 3:12 - the figs, the oil, the wine, the salt and bitter springs - are furnished by Palestine, as are the drought (Jam 5:17, Jam 5:18), the former and the latter rain (Jam 5:7), and the hot, parching wind (Jam 1:11), for which the name καύσων , was specially known in Palestine.

The epistle is written from a Jewish stand-point. " Christianity appears in it, not as a new dispensation, but as a development and perfection of the old. The Christian's highest honor is not that he is a member of the universal church, but that he is the genuine type of the ancient Israelite. It reveals no new principle of spiritual life, such as those which were to turn the world upside down in the teaching of Paul or of John, but only that pure and perfect morality which was the true fulfilment of the law" (Stanley). Twice only the name of Christ occurs (Jam 1:1; Jam 2:1); the word " gospel" not at all; and there is no allusion to Redemption, Incarnation, Resurrection, or Ascension. The rules of morality which he lays down are enforced by Jewish rather than by Christian motives and sanctions. The violation of the " royal law" is menaced with the sentence of the law (Jam 2:8, Jam 2:13); and uncharitable judgment is deprecated on the ground of the law's condemnation, and not as alien to the spirit of Christ.

At the same time, the very legalism of the epistle is the outgrowth of the Sermon on the Mount, the language of which it reflects more than any other book of the New Testament. It meets the formalism, the fatalism, the hypocrisy, the arrogance, insolence, and oppression engendered by the sharp social distinctions of the age, with a teaching conceived in the spirit, and often expressed in the forms of the Great Teacher's moral code. " The epistle," says Dr. Scott, " strikes the ear from beginning to end as an echo of the oral teaching of our Lord. There is scarcely a thought in it which cannot be traced to Christ's personal teaching. If John has lain on the Saviour's bosom, James has sat at his feet."

The following correspondences may be noted:

Matthew James Mat 5:3 Jam 1:9; Jam 2:5 Mat 5:4 Jam 4:9 Mat 5:7, Mat 5:9 Jam 2:13; Jam 3:17 Mat 5:8 Jam 4:8 Mat 5:9 Jam 3:18 Mat 5:11, Mat 5:12 Jam 1:2; Jam 5:10, Jam 5:11 Mat 5:19 Jam 1:19 seq., Jam 1:25; Jam 2:10, Jam 2:11 Mat 5:22 Jam 1:20 Mat 5:27 Jam 2:10, Jam 2:11 Mat 5:34 seq. Jam 5:12 Mat 5:48 Jam 1:4 Mat 6:15 Jam 2:13 Mat 6:19 Jam 5:2 seq. Mat 6:24 Jam 4:4 Mat 6:25 Jam 4:13-16 Mat 7:1 seq. Jam 3:1; Jam 4:11 seq. Mat 7:2 Jam 2:13 Mat 7:7, Mat 7:11 Jam 1:5, Jam 1:17 Mat 7:8 Jam 4:3 Mat 7:12 Jam 2:8 Mat 7:16 Jam 3:12 Mat 7:21-26 Jam 1:22; Jam 2:14; Jam 5:7-9

The style and diction of the epistle are strongly marked. Links connecting them with the historic individuality of the writer, which are so numerous in the case of Peter, are almost entirely wanting. The expression, " Hearken, my beloved brethren" (Jam 2:5), suggests the similar phrase, Act 15:13; and the ordinary Greek greeting, χαίρειν , hail (Act 15:23), is repeated in Jam 1:1; the only two places where it occurs in a Christian epistle. The purity of the Greek, and its comparative freedom from Hebraisms, are difficult to account for in a writer who had passed his life in Jerusalem. The style is sententious and antithetic; the thoughts not linked in logical connection, but massed in groups of short sentences, like the proverbial sayings of the Jews; with which class of literature the writer was evidently familiar. His utterance glows with the fervor of his spirit; it is rapid, exclamatory, graphic, abrupt, sometimes poetical in form, and moving with a rhythmical cadence. " It combines pure and eloquent and rhythmical Greek with Hebrew intensity of expression."

List of Greek Words Used by James Only

ἄγε go to Jam 4:13; Jam 5:1 ἀδιάκριτος without doubting Jam 3:17 ἀκατάστατος unstable Jam 1:18; Jam 3:8 ἁλυκός salt Jam 3:12 ἀμάω reap down Jam 5:4 ἀνέλεος unmerciful Jam 2:13 ἀνεμίζω to drive with the wind Jam 1:6 ἀπείραστος that cannot be tempted, or unversed Jam 1:13 ἁπλῶς liberally, simply Jam 1:5 ἀποκυέω bring forth, beget Jam 1:15, Jam 1:18 ἀποσκίασμα shadow Jam 1:17 αὐχέω to boast Jam 3:5 ἀφυστερέω to keep back by fraud Jam 5:4 βοή cry Jam 5:4 βρύω to send forth Jam 3:11 γέλως laughter Jam 4:9 δίψυχος double-minded Jam 1:8; Jam 4:8 εἴκω to be like Jam 1:6, Jam 1:23 ἔμφυτος implanted Jam 1:21 ἐνάλιος in the sea Jam 3:7 ἐξέλκω to draw away Jam 1:14 ἐπιλησμονή forgetfulness Jam 1:25 ἐπιστήμων knowing Jam 3:13 ἐπιτήδειος needful Jam 2:16 ὁ εὐθύνων steersman Jam 3:4 εὐπειθής easy to be intreated Jam 3:17 εὐπρέπεια grace Jam 1:11 ἐφήμερος daily Jam 2:15 θανατηφόρος deadly Jam 3:8 θρῆσκος religious Jam 1:26 ἰός poison, rust Jam 3:8; Jam 5:3 κακοπάθεια suffering Jam 5:10 κατήφεια heaviness Jam 4:9 κατιόω to canker Jam 5:3 κατοικίζω to cause to dwell Jam 4:5 κενῶς in vain Jam 4:5 μαραίνω to fade Jam 1:11 μετάγω to turn about Jam 3:3, Jam 3:4 νομοθέτης lawgiver Jam 4:12 ὀλολύζω to howl Jam 5:1 ὄψιμος latter Jam 5:7 παραλλαγή variation Jam 1:17 πικρός bitter Jam 3:11, Jam 3:14 ποίησις doing Jam 1:25 πολύσπλαγχνος full of pity Jam 5:11 προσωπολημπτέω to have respect to persons Jam 2:9 πρώΐμος early Jam 5:7 ῥιπίζω toss Jam 1:6 ῥυπαρία filthiness Jam 1:21 σήπω to corrupt Jam 5:2 σητόβρωτος moth-eaten Jam 5:2 ταλαιπωρέω to be afflicted Jam 4:9 ταχύς swift Jam 1:19 τροπή turning Jam 1:17 τροχός wheel Jam 3:6 τρυφάω to live daintily Jam 5:5 ὕλη wood, forest Jam 3:5 φιλία friendship Jam 4:4 φλογίζω to set on fire Jam 3:6 φρίσσω to shudder Jam 2:19 χαλιναγωγέω to bridle Jam 1:26; Jam 3:2 χρή ought Jam 3:10 χρυσοδακτύλιος adorned with gold rings Jam 2:2

JFB: James (Book Introduction)

THIS is called by EUSEBIUS ([Ecclesiastical History, 2.23], about the year 330 A.D.) the first of the Catholic Epistles, that is, the Epistles intended for general circulation, as distinguished from Paul's Epistles, which were addressed to particular churches or individuals. In the oldest manuscripts of the New Testament extant, they stand before the Epistles of Paul. Of them, two only are mentioned by EUSEBIUS as universally acknowledged (Homologoumena), namely, the First Epistle of Peter, and the First Epistle of John. All, however, are found in every existing manuscript of the whole New Testament.

It is not to be wondered at that Epistles not addressed to particular churches (and particularly one like that of James, addressed to the Israelite believers scattered abroad) should be for a time less known. The first mention of James' Epistle by name occurs early in the third century, in ORIGEN [Commentary on John 1:19, 4.306], who was born about 185, and died A.D. 254. CLEMENT OF ROME ([First Epistle to the Corinthians, 10]; compare Jam 2:21, Jam 2:23; [First Epistle to the Corinthians, 11]; compare Jam 2:25; Heb 11:31) quotes it. So also HERMAS [Shepherd] quotes Jam 4:7. IRENÆUS [Against Heresies, 4.16.2] is thought to refer to Jam 2:23. CLEMENT OF ALEXANDRIA commented on it, according to CASSIODORUS. EPHREM THE SYRIAN [Against the Greeks, 3.51] quotes Jam 5:1. An especially strong proof of its authenticity is afforded by its forming part of the old Syriac version, which contains no other of the disputed books (Antilegomena, [EUSEBIUS, Ecclesiastical History, 3.25]), except the Epistle to the Hebrews. None of the Latin fathers before the fourth century quote it; but soon after the Council of Nicea it was admitted as canonical both by the East and West churches, and specified as such in the Councils of Hippo and Carthage (397 A.D.). This is just what we might expect; a writing known only partially at first, when subsequently it obtained a wider circulation, and the proofs were better known of its having been recognized in apostolic churches, having in them men endowed with the discernment of spirits, which qualified them for discriminating between inspired and uninspired writings, was universally accepted. Though doubted for a time, at last the disputed books (James, Second Peter, Second and Third John, Jude, and Revelation) were universally and undoubtingly accepted, so that no argument for the Old Testament Apocrypha can be drawn from their case: as to it the Jewish Church had no doubt; it was known not to be inspired.

LUTHER'S objection to it ("an Epistle of straw, and destitute of an evangelic character") was due to his mistaken idea that it (Jam 2:14-26) opposes the doctrine of justification by faith, and not by works, taught by Paul. But the two apostles, while looking at justification from distinct standpoints, perfectly harmonize and mutually complement the definitions of one another. Faith precedes love and the works of love; but without them it is dead. Paul regards faith in the justification of the sinner before God; James, in the justification of the believer evidently before men. The error which James meets was the Jewish notion that their possession and knowledge of the law of God would justify them, even though they disobeyed it (compare Jam 1:22 with Rom 2:17-25). Jam 1:3; Jam 4:1, Jam 4:12 seem plainly to allude to Rom 5:3; Rom 6:13; Rom 7:23; Rom 14:4. Also the tenor of Jam 2:14-26 on "justification," seems to allude to Paul's teaching, so as to correct false Jewish notions of a different kind from those which he combatted, though not unnoticed by him also (Rom 2:17, &c.).

Paul (Gal 2:9) arranges the names "James, Cephas, John," in the order in which their Epistles stand. James who wrote this Epistle (according to most ancient writers) is called (Gal 1:19), "the Lord's brother." He was son of Alpheus or Cleopas (Luk 24:13-18) and Mary, sister of the Virgin Mary. Compare Mar 15:40 with Joh 19:25, which seems to identify the mother of James the Less with the wife of Cleopas, not with the Virgin Mary, Cleopas' wife's sister. Cleopas is the Hebrew, Alpheus the Greek mode of writing the same name. Many, however, as HEGESIPPUS [EUSEBIUS, Ecclesiastical History, 23.1], distinguish the Lord's brother from the son of Alpheus. But the Gospel according to the Hebrews, quoted by JEROME, represents James, the Lord's brother, as present at the institution of the Eucharist, and therefore identical with the apostle James. So the Apocryphal Gospel of James. In Acts, James who is put foremost in Jerusalem after the death of James, the son of Zebedee, is not distinguished from James, the son of Alpheus. He is not mentioned as one of the Lord's brethren in Act 1:14; but as one of the "apostles" (Gal 1:19). He is called "the Less" (literally, "the little," Mar 15:40), to distinguish him from James, the son of Zebedee. ALFORD considers James, the brother of the Lord, the author of the Epistle, to have been the eldest of the sons of Joseph and Mary, after Jesus (compare Mat 13:55), and that James the son of Alpheus is distinguished from him by the latter being called "the Less," (that is, junior). His arguments against the Lord's brother, the bishop of Jerusalem, being the apostle, are: (1) The Lord's brethren did not believe on Jesus at a time when the apostles had been already called (Joh 7:3, Joh 7:5), therefore none of the Lord's brethren could be among the apostles (but it does not follow from Joh 7:3 that no one of them believed). (2) The apostles' commission was to preach the Gospel everywhere, not to be bishops in a particular locality (but it is unlikely that one not an apostle should be bishop of Jerusalem, to whom even apostles yield deference, Act 15:13, Act 15:19; Gal 1:19; Gal 2:9, Gal 2:12. The Saviour's last command to the apostles collectively to preach the Gospel everywhere, is not inconsistent with each having a particular sphere of labor in which he should be a missionary bishop, as Peter is said to have been at Antioch).

He was surnamed "the Just." It needed peculiar wisdom so to preach the Gospel as not to disparage the law. As bishop of Jerusalem writing to the twelve tribes, he sets forth the Gospel in its aspect of relation to the law, which the Jews so reverenced. As Paul's Epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James's Epistle has a close connection with His teaching during His life on earth, especially His Sermon on the Mount. In both, the law is represented as fulfilled in love: the very language is palpably similar (compare Jam 1:2 with Mat 5:12; Jam 1:4 with Mat 5:48; Jam 1:5; Jam 5:15 with Mat 7:7-11; Jam 2:13 with Mat 5:7; Mat 6:14-15; Jam 2:10 with Mat 5:19; Jam 4:4 with Mat 6:24; Jam 4:11 with Mat 7:1-2; Jam 5:2 with Mat 6:19). The whole spirit of this Epistle breathes the same Gospel-righteousness which the Sermon on the Mount inculcates as the highest realization of the law. James's own character as "the Just," or legally righteous, disposed him to this coincidence (compare Jam 1:20; Jam 2:10; Jam 3:18 with Mat 5:20). It also fitted him for presiding over a Church still zealous for the law (Act 21:18-24; Gal 2:12). If any could win the Jews to the Gospel, he was most likely who presented a pattern of Old Testament righteousness, combined with evangelical faith (compare also Jam 2:8 with Mat 5:44, Mat 5:48). Practice, not profession, is the test of obedience (compare Jam 2:17; Jam 4:17 with Mat. 7:2-23). Sins of the tongue, however lightly regarded by the world, are an offense against the law of love (compare Jam 1:26; Jam. 3:2-18 with Mat 5:22; also any swearing, Jam 5:12; compare Mat 5:33-37).

The absence of the apostolic benediction in this Epistle is probably due to its being addressed, not merely to the believing, but also indirectly to unbelieving, Israelites. To the former he commends humility, patience, and prayer; to the latter he addresses awful warnings (Jam 5:7-11; Jam 4:9; Jam 5:1-6).

James was martyred at the Passover. This Epistle was probably written just before it. The destruction of Jerusalem foretold in it (Jam 5:1, &c.), ensued a year after his martyrdom, A.D. 69. HEGESIPPUS (quoted in EUSEBIUS [Ecclesiastical History, 2.23]) narrates that he was set on a pinnacle of the temple by the scribes and Pharisees, who begged him to restrain the people who were in large numbers embracing Christianity. "Tell us," said they in the presence of the people gathered at the feast, "which is the door of Jesus?" James replied with a loud voice, "Why ask ye me concerning Jesus the Son of man? He sitteth at the right hand of power, and will come again on the clouds of heaven." Many thereupon cried, Hosanna to the Son of David. But James was cast down headlong by the Pharisees; and praying, "Father, forgive them, for they know not what they do," he was stoned and beaten to death with a fuller's club. The Jews, we know from Acts, were exasperated at Paul's rescue from their hands, and therefore determined to wreak their vengeance on James. The publication of his Epistle to the dispersed Israelites, to whom it was probably carried by those who came up to the periodical feasts, made him obnoxious to them, especially to the higher classes, because it foretold the woes soon about to fall on them and their country. Their taunting question, "Which is the door of Jesus?" (that is, by what door will He come when He returns?), alludes to his prophecy, "the coming of the Lord draweth nigh . . . behold the Judge standeth before the door" (Jam 5:8-9). Heb 13:7 probably refers to the martyrdom of James, who had been so long bishop over the Jewish Christians at Jerusalem, "Remember them which have (rather, 'had') the rule (spiritually) over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation."

His inspiration as an apostle is expressly referred to in Act 15:19, Act 15:28, "My sentence is," &c.: "It seemed good to the Holy Ghost, and to us," &c. His episcopal authority is implied in the deference paid to him by Peter and Paul (Act 12:17; Act 21:18; Gal 1:19; Gal 2:9). The Lord had appeared specially to him after the resurrection (1Co 15:7). Peter in his First Epistle (universally from the first received as canonical) tacitly confirms the inspiration of James's Epistle, by incorporating with his own inspired writings no less than ten passages from James. The "apostle of the circumcision," Peter, and the first bishop of Jerusalem, would naturally have much in common. Compare Jam 1:1 with 1Pe 1:1; Jam 1:2 with 1Pe 1:6; 1Pe 4:12-13; Jam 1:11 with 1Pe 1:24; Jam 1:18 with 1Pe 1:3; Jam 2:7 with 1Pe 4:14; Jam 3:13 with 1Pe 2:12; Jam 4:1 with 1Pe 2:11; Jam 4:6 with 1Pe 5:5-6; Jam 4:7 with 1Pe 5:6, 1Pe 5:9; Jam 4:10 with 1Pe 5:6; Jam 5:20 with 1Pe 4:6. Its being written in the purest Greek shows it was intended not only for the Jews at Jerusalem, but also for the Hellenistic, that is, Greek-speaking, Jews.

The style is close, curt, and sententious, gnome following after gnome. A Hebraic character pervades the Epistle, as appears in the occasional poetic parallelisms (Jam 3:1-12). Compare "assembly": Greek, "synagogue," Jam 2:2, Margin. The images are analogical arguments, combining at once logic and poetry. Eloquence and persuasiveness are prominent characteristics.

The similarity to Matthew, the most Hebrew of the Gospels, is just what we might expect from the bishop of Jerusalem writing to Israelites. In it the higher spirit of Christianity is seen putting the Jewish law in its proper place. The law is enforced in its everlasting spirit, not in the letter for which the Jews were so zealous. The doctrines of grace, the distinguishing features of Paul's teaching to the Hellenists and Gentiles, are less prominent as being already taught by that apostle. James complements Paul's teaching, and shows to the Jewish Christians who still kept the legal ordinances down to the fall of Jerusalem, the spiritual principle of the law, namely, love manifested in obedience. To sketch "the perfect man" continuing in the Gospel law of liberty, is his theme.

JFB: James (Outline)

• INSCRIPTION: EXHORTATION ON HEARING, SPEAKING, AND WRATH. (Jam. 1:1-27)
• THE SIN OF RESPECT OF PERSONS: DEAD, UNWORKING FAITH SAVES NO MAN. (Jam. 2:1-26)
• DANGER OF EAGERNESS TO TEACH, AND OF AN UNBRIDLED TONGUE: TRUE WISDOM SHOWN BY UNCONTENTIOUS MEEKNESS. (Jam. 3:1-18)
• AGAINST FIGHTINGS AND THEIR SOURCE; WORLDLY LUSTS; UNCHARITABLE JUDGMENTS, AND PRESUMPTUOUS RECKONING ON THE FUTURE. (Jam. 4:1-17)
• WOES COMING ON THE WICKED RICH: BELIEVERS SHOULD BE PATIENT UNTO THE LORD'S COMING: VARIOUS EXHORTATIONS. (Jam. 5:1-20)

TSK: James (Book Introduction)

James, the son of Alphaeus, the brother of Jacob, and the near relation of our Lord, called also James the Less, probably because he was of lower stature, or younger, than the other James, the son of Zebedee, is generally allowed to be the writer of this Epistle; and the few that have doubted this have assigned very slight reasons for their dissent, and advanced very weak arguments on the other side. It is recorded in ecclesiastical history, and the book of the Acts of the Apostles confirms the fact, that he generally resided at Jerusalem, superintending the churches in that city, and in the neighbouring places, to the end of his life, which was terminated by martyrdom about ad 62. This epistle appears to have been written but a short time before his death; and it is probable that the sharp rebukes and awful warnings given in it to his countrymen excited that persecuting rage which terminated his life. It is styled Catholic, or General, because it was not addressed to any particular church, but to the Jewish nation throughout their dispersions. Though its genuineness was doubted for a considerable time, yet its insertion in the ancient Syriac version, which was executed at the close of the first, or the beginning of the second century, and the citation of, or allusion to it, by Clement of Rome, Hermas, and Ignatious, and its being quoted by Origen, Jerome, Athanasius, and most of the subsequent ecclesiastical writers, as well as its internal evidence, are amply sufficient to prove the point.

TSK: James 1 (Chapter Introduction)

Overview

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

Poole: James 1 (Chapter Introduction)

ARGUMENT

That the authority of this Epistle hath been questioned by some anciently, appears plainly by Eusebius and Jerome, who speak suspiciously of it; and that it hath been denied by some more lately, is no less clear (to say nothing of Cajetan and Erasmus) in Luther, who (though in his after-writings he was more modest) at first spoke slightly of it; and some of his more early followers were of his mind. But as for the ancients, (admitting the two forementioned authors wrote their own sense, and not, as some think, and their words cited by Brochmand and others may well import, the opinion of other men), why should not this Epistle, being unquestionably received by most of the fathers and primitive Christians before Eusebius or Jerome were born, and many councils, be more effectual to prove its being canonical, than the doubts of a few to persuade us to the contrary? What do we find in it disagreeable to the doctrine of the gospel, unbecoming the style of an apostle, or the Holy Ghost’ s inditing? Hath it not the same majesty, purity, spirituality, efficacy, and power on men’ s consciences, that other Scriptures have? To Cajetan and Erasmus we oppose the universality, not only of protestants, but of papists themselves; and to Luther all the modern Lutherans, who now generally receive it. That which drew Luther himself to reject it (to speak a little of that as being of weight) was, partly the seeming difference between James and Paul in the point of justification, which will be spoken to in Jam 2:1-26 ; and partly his speaking nothing (though he wrote to Christians) of the death, or merits, or resurrection of Christ, &c. Whereas, indeed, though he is more sparing in handling evangelical doctrines, yet several he toucheth upon: what doth he mean but the gospel of Christ by the ingrafted word, Jam 1:21 , and law of liberty, Jam 1:25 ? And who doth he understand by the judge, Jam 5:9 , but Christ? And whose coming doth he speak of, Jam 1:7 , but Christ’ s? And how expressly doth he mention the faith of our Lord Jesus Christ! Jam 2:1 . But the truth is, the persons for whom this Epistle seems designed, and the scope of the writer, call for such a way of writing, as here we have. He bends himself mainly against a licentious, sensual sort of professors, who boasted of the name of faith, but wanted the thing, and (being rather libertines than saints) blemished the Christian profession with unsuitable practice. These he takes upon him to correct, and evinceth their faith and religion (being barren of good works) to be vain. It was not therefore necessary he should so largely insist upon the doctrine of faith, when his chief design was to reform manners. Paul having many times to do with men of Pharisaical spirits, or such as were difficultly weaned from Judaism, and an opinion of self-righteousness, makes it his business to settle the doctrine of grace, and justification by faith; and why may not James, having to do with those who (probably, and as Austin thinks, misunderstanding Paul) abused the doctrine of grace, and turned it into an occasion of licentiousness, be allowed to tax that abuse, and insist the more fully on matters of practice, and press them to live up to their faith, and bring forth fruits answerable to that holy truth they had received? Remedies must be suited to diseases: there is as little need to urge a Solifidian to rely on grace of which he already presumes, as to persuade a Pharisee of the necessity of good works, upon which of himself he lays but too much stress.

But as the authority of this Epistle hath been questioned formerly, though with little reason, so the penman of it is still doubted of, perhaps with more. However, this question is less material; we need not be over solicitous to know what amanuensis the Spirit of God made use of in penning it, so long as we find the impress of God upon it. It is certain that this James was not the son of Zebedee, whom Herod had beheaded (if chronology fail not) before the writing of this Epistle, Act 12:1 . It is not certain that there were three Jameses, two of them apostles, and the third (called Oblias, and James the Just) one of the seventy disciples; the Scripture mentioning but two, one the son of Zebedee, the other of Alpheus, called the brother of the Lord, Gal 1:19 , as being of kin to his family; and said to be a pillar, Gal 2:9 , and joined with Peter and John. And though some have thought the James there mentioned to have been the third James, called Oblias, and one of the seventy; yet it is more probable that he was indeed no other than the son of Alpheus, and one of the twelve: nor is it likely, that one of the disciples should be numbered as one of the three pillars, and therein preferred above so many apostles. This James, therefore, upon the whole, I take to be the penman of this Epistle; and his not calling himself an apostle, need not be objected against his being so, when he doth no more in omitting it than Paul doth in four of his Epistles, viz. to the Philippians, both to the Thessalonians, and that to Philemon.

Why this Epistle is called general is much questioned, and a satisfactory reason not easily given. Some think, because it is not inscribed to any particular church or person, as Paul’ s are. But then why are the two latter Epistles of John reckoned among the catholic or general ones, though directed to particular persons, and that to the Hebrews not counted among them, though it have no such particular inscription? Others think, that this and the six other were called catholic, upon their catholic or general reception and approbation among the churches, in opposition to the Epistles of Barnabas, Ignatius, Clemens, &c., which never were received as any part of the canon. These are the best reasons of this title I meet with; which is the more probable, let the reader judge.

The matter of this Epistle is, in a manner, wholly practical, but very various; though chiefly, either corrective of the vices and abuses which had crept into the conversations of professors; or monitory and hortatory, partly to awaken the drowsy among them out of their stupidness and security, and stir them up to the practice of their neglected duty, (to which he points them particularly, by minding them of approaching judgment), and partly to persuade sincere and humble believers to patience under tribulations and oppressions, by propounding unto them suitable encouragements for their support and consolation in such a condition. Many excellent and useful truths are promiscuously laid down throughout the whole, which cannot easily be reduced to any certain method, but will be severally spoken to in the respective places where they occur.

JAMES CHAPTER 1

Jam 1:1 The apostle’ s address to the dispersed Jews.

Jam 1:2-4 He recommendeth patience and joy in afflictions.

Jam 1:5-8 and prayer with faith.

Jam 1:9-11 He giveth advice to the poor and to the rich.

Jam 1:12 The reward of those that are proof under trial.

Jam 1:13-16 Our own lusts, and not God, tempt us to sin.

Jam 1:17,18 God is the unchangeable author of all good to his creatures.

Jam 1:19-25 We must receive the word with purity and meekness, and not

only hear, but do it.

Jam 1:26 The necessity of governing the tongue.

Jam 1:27 The essential duties of true religion.

James the son of Alpheus and brother of Jude, called likewise the brother of the Lord, Gal 1:19 .

A servant not only by creation, as all the creatures are, Psa 119:91 , or by redemption, as all believers are, but by special commission in the office of an apostle; see Gal 1:10 Phi 1:1 2Pe 1:1 ; compare likewise Rom 1:9 .

Of God and of the Lord Jesus Christ: the members of this clause may be taken, either jointly, and then the conjunction and hath the power only of an explication, q.d. The servant of God, even the Lord Jesus Christ, as Tit 2:2 and the sense must be, the servant of Jesus Christ, who is God: or, separately, (which our translation seems to favour), to let his countrymen know, that in serving Christ he served the God of his fathers; and by the authority both of God and of Christ wrote this to them.

To the twelve tribes which are scattered abroad: being one of the apostles of the circumcision, Gal 2:9 , he writes to all his believing countrymen wherever dispersed, as they were upon several occasions, and at several times, into divers countries, Act 2:9-11 .

Greeting a salutation usual, not only among the heathen, but the Jews, Mat 26:49 27:29 ; and used by the Christians, Act 15:23 . It seems to answer to the Hebrew salutation, peace, which was comprehensive of all happiness; and so is this here to be understood.

MHCC: James (Book Introduction)

This epistle of James is one of the most instructive writings in the New Testament. Being chiefly directed against particular errors at that time brought in among the Jewish Christians, it does not contain the same full doctrinal statements as the other epistles, but it presents an admirable summary of the practical duties of all believers. The leading truths of Christianity are set forth throughout; and on attentive consideration, it will be found entirely to agree with St. Paul's statements concerning grace and justification, while it abounds with earnest exhortations to the patience of hope and obedience of faith and love, interspersed with warnings, reproofs, and encouragements, according to the characters addressed. The truths laid down are very serious, and necessary to be maintained; and the rules for practice ought to be observed in all times. In Christ there are no dead and sapless branches, faith is not an idle grace; wherever it is, it brings forth fruit in works.

MHCC: James 1 (Chapter Introduction)

(Jam 1:1-11) How to apply to God under troubles, and how to behave in prosperous and in adverse circumstances.

(Jam 1:12-18) To look upon all evil as proceeding from ourselves, and all good from God.

(Jam 1:19-21) The duty of watching against a rash temper, and of receiving the word of God with meekness.

(Jam 1:22-25) And of living according thereto.

(Jam 1:26, Jam 1:27) The difference between vain pretences and real religion.

Matthew Henry: James (Book Introduction)

An Exposition, with Practical Observations, of The General Epistle of James

The writer of this epistle was not James the son of Zebedee; for he was put to death by Herod (Acts 12) before Christianity had gained so much ground among the Jews of the dispersion as is here implied. But it was the other James, the son of Alpheus, who was cousin-german to Christ, and one of the twelve apostles, Mat 10:3. He is called a pillar (Gal 2:9), and this epistle of his cannot be disputed, without loosening a foundation-stone. It is called a general epistle, because (as some think) not directed to any particular person or church, but such a one as we call a circular letter. Others think it is called general, or catholic, to distinguish it from the epistles of Ignatius, Barnabas, Polycarp, and others who were noted in the primitive times, but not generally received in the church, and on that account not canonical, as this is. Eusebius tells us that this epistle was " generally read in the churches with the other catholic epistles." His. Eccles. page 53. Ed. Val. Anno 1678. James, our author, was called the just, for his great piety. He was an eminent example of those graces which he presses upon others. He was so exceedingly revered for his justice, temperance, and devotion, that Josephus the Jewish historian records it as one of the causes of the destruction of Jerusalem, " That St. James was martyred in it." This is mentioned in hopes of procuring the greater regard to what is penned by so holy and excellent a man. The time when this epistle was written is uncertain. The design of it is to reprove Christians for their great degeneracy both in faith and manners, and to prevent the spreading of those libertine doctrines which threatened the destruction of all practical godliness. It was also a special intention of the author of this epistle to awaken the Jewish nation to a sense of the greatness and nearness of those judgments which were coming upon them; and to support all true Christians in the way of their duty, under the calamities and persecutions they might meet with. The truths laid down are very momentous, and necessary to be maintained; and the rules for practice, as here stated, are such as ought to be observed in our times as well as in preceding ages.

Matthew Henry: James 1 (Chapter Introduction)

After the inscription and salutation (Jam 1:1) Christians are taught how to conduct themselves when under the cross. Several graces and duties are recommended; and those who endure their trials and afflictions as the apostle here directs are pronounced blessed and are assured of a glorious reward (Jam 1:2-12). But those sins which bring sufferings, or the weakness and faults men are chargeable with under them, are by no means to be imputed to God, who cannot be the author of sin, but is the author of all good (Jam 1:13-18). All passion, and rash anger, and vile affections, ought to be suppressed. The word of God should be made our chief study: and what we hear and know of it we must take care to practise, otherwise our religion will prove but a vain thing. To this is added an account wherein pure religion consists (Jam 1:19-27).

Barclay: James (Book Introduction)

INTRODUCTION TO THE LETTER OF JAMES

James is one of the books which bad a very hard fight to get into the New Testament. Even when it did come to be regarded as Scripture, it was spoken of with a certain reserve and suspicion, and even as late as the sixteenth century Luther would gladly have banished it from the New Testament altogether.

The Doubts Of The Fathers

In the Latin-speaking part of the Church it is not until the middle of the fourth century that James emerges in the writings of the fathers. The first list of New Testament books ever to be compiled is the Muratorian Canon, which dates to about A.D. 170, and James is absent from it. Tertullian, writing in the middle of the third century, is an immense quoter of Scripture; he has 7,258 quotations from the New Testament, but never one from James. The first appearance of James in Latin is in a Latin manuscript called the Codex Corbeiensis, which dates to about A.D. 350. This manuscript attributes the authorship of the book to James the son of Zebedee; and includes it, not with the universally acknowledged New Testament books, but with a collection of religious tracts written by the early fathers. James has now emerged, but it is accepted with a certain reservation. The first Latin writer to quote James verbatim is Hilary of Poitiers in a work On the Trinity, written about A.D. 357.

If, then, James was so late in emerging in the Latin Church and if, when it did emerge, it was still regarded with some uncertainty, how did it become integrated into the New Testament? The moving influence was that of Jerome, for he unhesitatingly included James in his Vulgate version of the New Testament. But even then there is an accent of doubt. In his book On Famous Men, Jerome writes, "James, who is called the brother of the Lord...wrote only one epistle, which is one of the seven catholic epistles, and which, some people say, was issued by someone else under Jamesame." Jerome fully accepted the letter as Scripture, but he felt that there was some doubt as to who the writer was. The doubt was finally set at rest by the fact that Augustine fully accepted James, and was not in doubt that the James in question was the brother of our Lord.

James was late in emerging in the Latin Church; for long there was a kind of question mark against it; but Jeromeinclusion of it in the Vulgate and Augustinefull acceptance of it, brought it in the end, albeit after a struggle, full recognition.

The Syrian Church

One would have thought that the Syrian Church would have been the first to accept James, if it was really written in Palestine and was really the work of the brother of our Lord; but in the Syrian Church there was the same oscillation. The official New Testament of the Syrian Church is called the Peshitto. This was to the Syrian Church what the Vulgate was to the Latin Church. It was made by Rabbula, the Bishop of Edessa, about A.D. 412 and in it for the first time James was translated into Syriac. Up to that time there was no Syriac version of the book, and up to A.D. 451 there is no trace of James in Syriac religious literature. After that James was widely enough accepted, but as late as A.D. 545 Paul of Nisibis was still questioning its right to be in the New Testament. It was not, in fact, until midway through the eighth century that the great authority of John of Damascus did for James in the Syrian Church what Augustine had done for it in the Latin.

The Greek Church

Although James emerged sooner in the Greek-speaking Church than it did in the Latin and Syrian, it was none the less late in making a definite appearance. The first writer to quote it by name is Origen, head of the school of Alexandria. Writing almost midway through the third century, he says, "If faith is called faith, but exists apart from works, such a faith is dead, as we read in the letter which is currently reported to be by James." It is true that in other works he quotes it as being without doubt by James and shows that he believes James to be the brother of our Lord; but once again there is the accent of doubt. Eusebius, the great scholar of Caesarea, investigated the position of the various books in the New Testament or on its fringe midway through the fourth century. He classes James amongst the books which are "disputed"; and he writes of it: "The first of the epistles called Catholic is said to be his (James but it must be noted that some regard it as spurious; and it is certainly true that very few of the ancient writers mention it." Here again is the accent of doubt. Eusebius himself accepted James but he was well aware that there were those who did not. The turning-point in the Greek-speaking Church came in A.D. 367. In that year Athanasius issued his famous Easter Letter in Egypt. Its purpose was to inform his people what books were Scripture and what were not, because apparently their reading had become too wide, or at least, too many books were being regarded as Holy Writ. In that Letter James was included without qualification; and its position was thenceforth safe.

So, then, in the early church no one really questioned the value of James; but in every branch of it it was late in emerging and had to go through a period when its right to be considered a New Testament book was under dispute.

In fact the history of James is still to be seen in its position in the Roman Catholic Church. In 1546 the Council of Trent once and for all laid down the Roman Catholic Bible. A list of books was given to which none could be added and from which none could be subtracted, and which had to be read in the Vulgate Version and in no other. The books were divided into two classes; those which were proto-canonical, that is to say, those which had been unquestioningly accepted from the beginning; and those which were deutero-canonical, that is to say, those which only gradually won their way into the New Testament. Although the Roman Catholic Church never had any doubts about James, it is none the less in the second class that it is included.

Luther And James

In our own day it is true to say that James, at least for most people, does not occupy a position in the forefront of the New Testament. Few would mention it in the same breath as John or Romans, or Luke or Galatians. There is still for many a kind of reservation about it. Why should that be? It cannot have to do with the doubt about James in the early church, for the history of the New Testament books in these distant days is not known to many people in the modern Church. The reason lies in this. In the Roman Catholic Church the position of James was finally settled by the Edict of the Council of Trent; but in the Protestant Church its history continued to be troubled, and indeed, became even more troubled, because Luther attacked it and would have ejected it from the New Testament altogether. In his printing of the German New Testament Luther had a contents page with the books set out and numbered. At the end of the list there was a little group, separate from the others and with no numbers assigned to them. That group comprised James, Jude, Hebrews and Revelation. These were books which he held to be secondary.

Luther was specially severe on James, and the adverse judgment of a great man on any book can be a millstone round its neck for ever. It is in the concluding paragraph of his Preface to the New Testament that there stands Lutherfamous verdict on James:

In sum: the gospel and the first epistle of St. John, St. Paul/p>

epistles, especially those to the Romans, Galatians and Ephesians;

and St. Peterfirst epistle, are the books which show Christ to

you. They teach everything you need to know for your salvation,

even if you were never to see or hear any other book or hear any

other teaching. In comparison with these the epistle of James is

an epistle full of straw, because it contains nothing evangelical.

But more about this in other prefaces.

As he promised, Luther developed this verdict in the Preface to the Epistles of St. James and St. Jude. He begins: "I think highly of the epistle of James, and regard it as valuable although it was rejected in early days. It does not expound human doctrines, but lays much emphasis on Godlaw. Yet to give my own opinion, without prejudice to that of anyone else, I do not hold it to be of apostolic authorship." He then goes on to give his reasons for this rejection.

First, in direct opposition to Paul and the rest of the Bible, it ascribes justification to works, quoting Abraham wrongly as one who was justified by his works. This in itself proves that the epistle cannot be of apostolic origin.

Second, not once does it give to Christians any instruction or reminder of the Passion, Resurrection, or Spirit of Christ. It mentions Christ only twice. Then Luther goes on to state his own principle for testing any book: "The true touchstone for testing any book is to discover whether it emphasises the prominence of Christ or not.... What does not teach Christ is not apostolic, not even if taught by Peter or Paul. On the other hand what does preach Christ is apostolic, even if Judas, Annas, Pilate, or Herod does it." On that test James fails. So Luther goes on: "The epistle of James however only drives you to the law and its works. He mixes one thing to another to such an extent that I suspect some good and pious man assembled a few things said by disciples of the apostles, and put them down in black and white; or perhaps the epistle was written by someone else who made notes of a sermon of his. He calls the law a law of freedom (Jam_1:25 ; Jam_2:12 ), although St. Paul calls it a law of slavery, wrath, death, and sin" (Gal_3:23 .; Rom_4:15 ; Rom_7:10 .).

So Luther comes to his conclusion: "In sum: he wishes to guard against those who depended on faith without going on to works, but he had neither the spirit, nor the thought, nor the eloquence equal to the task. He does violence to Scripture, and so contradicts Paul and all Scripture. He tries to accomplish by emphasising law what the apostles bring about by attracting man to love. I therefore refuse him a place among the writers of the true canon of my Bible; but I would not prevent anyone else placing him or raising him where he likes, for the epistle contains many excellent passages. One man does not count as a man even in the eyes of the world; how then shall this single and isolated writer count against Paul and all the rest of the Bible?"

Luther does not spare James; and it may be that once we have studied the book we may think that for once he allowed personal prejudice to injure sound judgment.

Such, then, is the troubled history of James. Now we must try to answer the questions it poses regarding authorship and date.

The Identity Of James

The author of this letter gives us practically no information about himself He calls himself simply: "James, a servant of God and of the Lord Jesus Christ" (Jam_1:1 ). Who then is he? In the New Testament there are apparently at least five people who bear that name.

(i) There is the James who was the father of the member of the Twelve called Judas, not Iscariot (Luk_6:16 ). He is no more than a name and cannot have had any connection with this letter.

(ii) There is James, the son of Alphaeus, who was a member of the Twelve (Mat_10:3 ; Mar_3:18 ; Luk_6:15 ; Act_1:13 ). A comparison of Mat_9:9 with Mar_2:14 makes it certain that Matthew and Levi were one and the same person. Levi was also a son of Alphaeus, and therefore Matthew and this James must have been brothers. But of James, the son of Alphaeus, nothing else is known; and he also can have had no connection with this letter.

(iii) There is the James who is called James the Younger and is mentioned in Mar_15:40 (compare Mat_27:56 ; Joh_19:25 ). Again nothing is known of him, and he cannot have had any connection with this letter.

(iv) There is James, the brother of John, and the son of Zebedee, a member of the twelve (Mat_10:2 ; Mar_3:17 ; Luk_6:14 ; Act_1:13 ). In the gospel story James never appears independently of his brother John (Mat_4:21 ; Mat_17:1 ; Mar_1:19 ; Mar_1:29 ; Mar_5:37 ; Mar_9:2 ; Mar_10:35 , Mar_10:41 ; Mar_13:3 ; Mar_14:33 ; Luk_5:10 ; Luk_8:51 ; Luk_9:28 ; Luk_9:54 ). He was the first of the apostolic band to be martyred, for he was beheaded on the orders of Herod Agrippa the First in the year A.D. 44. He has been connected with the letter. The fourth century Latin Codex Corbeiensis at the end of the epistle, has a note quite definitely ascribing it to James the son of Zebedee. The only place where this ascription of authorship was taken seriously was in the Spanish Church, in which, down to the end of the seventeenth century, he was often hold to be the author. This was due to the fact that St. James of Compostella, the patron saint of Spain, is identified with James the son of Zebedee; and it was natural that the Spanish Church should be predisposed to wish that their countrypatron saint should be the author of a New Testament letter. But the martyrdom of James came too early for him to have written the letter, and in any event there is nothing beyond the Codex Corbeiensis to connect him with it.

(v) Finally, there is James, who is called the brother of Jesus. Although the first definite connection of him with this letter does not emerge until Origen in the first half of the third century, it is to him that it has always been traditionally ascribed. The Roman Catholic Church agrees with this ascription, for in 1546 the Council of Trent laid it down that James is canonical and is written by an apostle.

Let us then collect the evidence about this James. From the New Testament we learn that he was one of the brothers of Jesus (Mar_6:3 ; Mat_13:55 ). We shall later discuss in what sense the word brother is to be taken. During Jesusinistry it is clear that his family did not understand or sympathize with him and would have wished to restrain him (Mat_12:46-50 ; Mar_3:21 ; Mar_3:31-35 ; Joh_7:3-9 ). John says bluntly, "For even his brothers did not believe in him" (Joh_7:5 ). So, then, during Jesusarthly ministry James was numbered amongst his opponents.

With Acts there comes a sudden and unexplained change. When Acts opens, Jesusother and his brothers are there with the little group of Christians (Act_1:14 ). From there onwards it becomes clear that James has become the leader of the Jerusalem Church although how that came about is never explained. It is to James that Peter sends the news of his escape from prison (Act_12:17 ). James presides over the Council of Jerusalem which agreed to the entry of the Gentiles into the Christian Church (Ac 15 ). It is James and Peter whom Paul meets when he first goes to Jerusalem; and it is with Peter, James and John, the pillars of the Church, that he discusses and settles his sphere of work (Gal_1:19 ; Gal_2:9 ). It is to James that Paul comes with his collection from the Gentile Churches on the visit to Jerusalem which is destined to be his last and which leads to his imprisonment (Act_21:18-25 ). This last episode is important, for it shows James very sympathetic to the Jews who still observe the Jewish law, and so eager that their scruples should not be offended, that he actually persuades Paul to demonstrate his loyalty to the law by assuming responsibility for the expenses of certain Jews who are fulfilling a Nazirite vow.

Plainly, then, James was the leader of the Jerusalem Church. As might be expected, this was something which tradition greatly developed. Hegesippus, the early historian, says that James was the first bishop of the Church at Jerusalem. Clement of Alexandria goes further and says that he was chosen for that office by Peter and John. Jerome in his book, On Famous Men, says, "After the Passion of the Lord, James was immediately ordained bishop of Jerusalem by the apostles.... He ruled the Church of Jerusalem for thirty years, that is, until the seventh year of the reign of Nero." The Clementine Recognitions take the final step in the development of the legend, for they say that James was ordained Bishop of Jerusalem by none other than Jesus himself. Clement of Alexandria relates a strange tradition: "To James the Just, and John and Peter, after the Resurrection, the Lord committed knowledge; they committed it to the other apostles; and the other apostles to the seventy." The later developments arc not to be accepted but the basic fact remains that James was the undisputed head of the Church at Jerusalem.

James And Jesus

Such a change must have some explanation. It may well be that we have it in a brief sentence in the New Testament itself. In 1Cor 15 Paul gives us a list of the Resurrection appearances of Jesus and includes the words: "Then he appeared to James" (1Co_15:7 ). It so happens that there is a strange reference to James in the Gospel according to the Hebrews, which was one of the early gospels which did not gain admittance to the New Testament but which, to judge from its surviving fragments, had much of value in it. The following passage from it is handed down by Jerome:

Now the Lord, when he had given the linen cloth unto the servant

of the High Priest, went unto James and appeared to him (for James

had sworn that he would not eat bread from that hour, wherein he

had drunk the Lordcup, until he should see him risen again from

among them that sleep). And again after a little, "Bring ye," saith

the Lord, "a table and bread," and immediately it is added: "He

took bread and blessed and brake it and gave it unto James the Just

and said unto him, brother, eat thy bread, for the Son of Man

is risen from among them that sleep./p>

That passage is not without its difficulties. The beginning seems to mean that Jesus, when he rose from the dead and emerged from the tomb, handed the linen shroud, which he had been wearing in death, to the servant of the High Priest and went to meet his brother James. It also seems to imply that James was present at the Last Supper. But although the passage has its obscurities, one thing is clear. Something about Jesus in the last days and hours had fastened on Jameseart and he had vowed that he would not eat until Jesus had risen again; and so Jesus came to him and gave him the assurance for which he waited. That there was a meeting of James and the Risen Christ is certain. What passed at that moment we shall never know. But we do know this, that after it the James who had been hostile and unsympathetic to Jesus became his servant for life and his martyr in death.

James The Martyr Of Christ

That James died a martyrdeath is the consistent statement of early tradition. The accounts of the circumstances vary, but the fact that he was martyred remains constant. Josephus ccount is very brief (Antiquities 20: 9.1):

So Ananus, being that kind of man, and thinking that he had got

a good opportunity because Festus was dead and Albinus not yet

arrived, holds a judicial council; and he brought before it the

brother of Jesus, who was called Christ--James was his name--and

some others, and on the charge of violating the Law he gave them

over to be stoned.

Ananus was a Jewish High Priest; Festus and Albinus were procurators of Palestine, holding the same position as Pilate had held. The point of the story is that Ananus took advantage of the interregnum between the death of one procurator and the arrival of his successor to eliminate James and other leaders of the Christian Church. This, in fact, well fits the character of Ananus as it is known to us and would mean that James was martyred in A.D. 62.

A much longer account is given in the history of Hegesippus. Hegesippusistory is itself lost, but his account of the death of James has been preserved in full by Eusebius (Ecclesiastical History 2: 23). It is lengthy, but it is of such interest that it must be quoted in its entirety.

To the government of the Church in conjunction with the apostles

succeeded the Lordbrother, James, he whom all from the time

of the Lord to our own day call the Just, as there were many

named James. And he was holy from his motherwomb; wine and

strong drink he drank not, nor did he eat flesh; no razor touched

his head, he anointed himself not with oil, and used not the bath.

To him alone was it permitted to enter the Holy Place, for neither

did he wear wool, but linen clothes. And alone he would enter the

Temple, and be found prostrate on his knees beseeching pardon

for the people, so that his knees were callous like a camelin

consequence of his continual kneeling in prayer to God and

beseeching pardon for the people. Because of his exceeding

righteousness he was called the Just, and Oblias, which is in

Greek Bulwark of the People, and Righteousness, as the prophets

declare concerning him.

Therefore, certain of the seven sects among the people, already mentioned by me in the Memoirs, asked him: "What is the door of Jesus?" and he said that He was the Saviour--of whom some accepted the faith that Jesus is the Christ. Now the aforesaid sects were not believers either in a Resurrection or in One who should come to render to every man according to his deeds; but as many as believed did so because of James. So, since many of the rulers, too, were believers, there was a tumult of the Jews and Scribes and Pharisees, for they said there was danger that all the people would expect Jesus the Christ. Accordingly they said, when they had met together with James: "We entreat thee restrain the people since it has gone astray unto Jesus, holding him to be the Christ. We entreat thee to persuade concerning Jesus all those who come to the day of the Passover, for we all listen to thee. For we and all the people testify to thee that thou art just and that thou respectest not persons. So thou, therefore, persuade the people concerning Jesus, not to go astray, for all the people and all of us listen to thee. Take thy stand, therefore, on the pinnacle of the Temple, that up there thou mayest be well seen, and thy words audible to all the people. For because of the Passover all the tribes have come together and the gentiles also."

So the aforesaid Scribes and Pharisees set James on the pinnacle of the Temple and called to him: "O thou, the Just, to whom we all ought to listen, since the people is going astray after Jesus the crucified, tell us what is the door of Jesus?" And with a loud voice he answered: "Why do you ask me concerning the Son of Man? He sitteth himself in heaven on the right hand of the great Power, and shall come on the clouds of heaven." And when many were convinced and gave glory for the witness of James, and said, "Hosanna to the Son of David," then again the same Scribes and Pharisees said to one another, "We were wrong to permit such a testimony to Jesus; but let us go up and cast him (James) down, that through fear they may not believe him." And they cried out saying, "Ho, Ho! even the Just has gone astray," and they fulfilled the Scriptures written in Isaiah: "Let us away with the Just, because he is troublesome to us; therefore they shall eat the fruits of their doings."

Accordingly they went up and cast the Just down. And they said to one another, "Let us stone James the Just," and they began to stone him, since he was not killed by the fall, but he turned and knelt down saying, "I beseech thee, Lord God Father, forgive them, for they know not what they do." And so, as they were stoning him, one of the Priests of the sons of Rechab, the son of Rechabim. mentioned by Jeremiah the prophet, cried out saying, "Stop! what are ye doing? The Just prays for you." And a certain one of them, one of the fullers, taking the club with which he pounds clothes, brought it down on the head of the Just; and so he suffered martyrdom.

And they buried him there on the spot, near the Temple. A true witness has he become both to Jews and Greeks that Jesus is Christ. And immediately Vespasian besieges them.

The last sentence shows that Hegesippus had a different date for the death of James. Josephus makes it A.D. 62; but, if this happened just before the siege of Vespasian, the date is perhaps about A.D. 66.

Much in the story of Hegesippus may well be legendary but from it two things emerge. First, it is again evidence that James died a martyrdeath. Second, it is evidence that, even after James became a Christian, he remained in complete loyalty to the orthodox Jewish Law. So loyal that the Jews regarded him as one of themselves. This would fit well with what we have already noted of James ttitude to Paul when he came to Jerusalem with the collection for the Jerusalem Church (Act_21:18-25 ).

The Brother Of Our Lord

There is one other question about the person of James which we must try to solve. In Gal_1:19 Paul speaks of him as the Lordbrother. In Mat_13:55 and in Mar_6:3 he is named among the brothers of Jesus; and in Act_1:14 , although no names are given, the brothers of Jesus are said to be amongst his followers in the earliest Church. The question of the meaning of brother is one which must be faced, for the Roman Catholic Church attaches a great deal of importance to the answer, as does the Anglo-Catholic section of the Anglican Church. Ever since the time of Jerome there has been continuous argument in the Church on this question. There are three theories of the relationship of these "brothers" to Jesus; and we shall consider them one by one.

The Hieronymian Theory

The Hieronymian Theory takes its name from Jerome, who in Greek is Hieronymos (G0). It was he who worked out the theory which declares that the "brothers" of Jesus were in fact his cousins; and this is the settled belief of the Roman Catholic Church, for which it is an article of faith. It was put forward by Jerome in A.D. 383 and we shall best grasp his complicated argument by setting it out in a series of steps.

(i) James the brother of our Lord is included among the apostles. Paul writes: "But I saw none of the other apostles except James the Lordbrother" (Gal_1:19 ).

(ii) Jerome insists that the word apostle can be used only of the Twelve. If that be so, we must look for James among them. He cannot be identified with James, brother of John and son of Zebedee, who apart from anything else was martyred by the time of Gal_1:19 , as Act_12:2 plainly tells us. Therefore he must be identified with the only other James among the Twelve, James the son of Alphaeus.

(iii) Jerome proceeds to make another identification. In Mar_6:3 we read: "Is not this the carpenter, the son of Mary, brother of James and Joses?"; and in Mar_15:40 we find beside the Cross Mary the mother of James the Younger and of Joses. Since James the Younger is the brother of Joses and the son of Mary, he must therefore be the same person as the James of Mar_6:3 , who is the brother of our Lord. Therefore, according to Jerome, James the brother of the Lord, James the son of Alphaeus and James the Younger are the same person under different descriptions.

(iv) Jerome bases the next and final step of his argument on a deduction made from the lists of the women who were there when Jesus was crucified. Let us set down that list as given by the three gospel writers.

In Mar_15:40 it is:

Mary Magdalene, Mary the mother of James and Joses, and Salome.

In Mat_27:56 it is:

Mary Magdalene, Mary the mother of James the Younger and of Joses, and the mother of the sons of Zebedee.

In Joh_19:25 it is:

Jesusother, his mothersister, Mary the wife of Cleopas, and Mary Magdalene.

Now let us analyse these lists. In each of them Mary Magdalene appears by name. It is safe to identify Salome and the mother of the sons of Zebedee. But the real problem is how many women are there in Johnlist? Is the list to be read like this:

(i) Jesusother;

(ii) Jesusothersister;

(iii) Mary the wife of Cleopas;

(iv) Mary Magdalene.

Or is the list to be read like this:

(i) Jesusother;

(ii) Jesusothersister, Mary the wife of Cleopas;

(iii) Mary Magdalene.

Jerome insists that the second way is correct and that Jesusp>

Jerome insists that the second way is correct and that Jesusp>

mothersister and Mary, the wife of Cleopas, are one and the

mothersister and Mary, the wife of Cleopas, are one and the

same person. If that be so, she must also be the Mary who in the

same person. If that be so, she must also be the Mary who in the

other lists is the mother of James and Joses. This James who is

other lists is the mother of James and Joses. This James who is

her son is the man who is variously known as James the Younger

her son is the man who is variously known as James the Younger

and as James the son of Alphaeus and as James the apostle who is

and as James the son of Alphaeus and as James the apostle who is

known as the brother of our Lord. This means that James is the

known as the brother of our Lord. This means that James is the

son of Marysister and therefore is Jesusousin.

son of Marysister and therefore is Jesusousin.

There, then, is Jeromeargument. Against it at least four criticisms can be levelled.

(i) Again and again James is called the brother of Jesus or is numbered amongst the brothers of Jesus. The word used in each case is adelphos (G0), the normal word for brother. True, it can describe people who belong to a common fellowship, just as the Christians called each other brother. True, it can be used as a term of endearment and we may call someone with whom we enjoy personal intimacy a brother. But when it is used of those who are kin, it is, to say the least of it, very doubtful that it can mean cousin. If James was the cousin of Jesus, it is extremely unlikely--perhaps impossible--that he would be called the adelphos (G0) of Jesus.

(ii) Jerome was quite wrong in assuming that the term apostle could be used only of the Twelve. Paul was an apostle (Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ). Barnabas was an apostle (Act_14:14 ; 1Co_9:6 ). Silas was an apostle (Act_15:22 ). Andronicus and Junia were apostles (Rom_16:7 ). It is impossible to limit the word apostle to the Twelve; since, therefore, it is not necessary to look for James the Lordbrother among the Twelve, the whole argument of Jerome collapses.

(iii) It is on the face of it much more likely that Joh_19:25 is a list of four women, not three, for, if Mary the wife of Cleopas were the sister of Mary, Jesusother, it would mean that there were two sisters in the same family both called Mary, which is extremely unlikely.

(iv) It must be remembered that the Church knew nothing of this theory until A.D. 383 when Jerome produced it; and it is quite certain that it was produced for no other reason than to conserve the doctrine of the perpetual virginity of Mary.

The theory that those called Jesusrothers were, in fact, his cousins must be dismissed as rendered quite untenable by the facts of the case.

The Epiphanian Theory

The second of the great theories concerning the relationship of Jesus and his "brothers" holds that these "brothers" were, in fact, his half-brothers, sons of Joseph by a previous marriage. This is called the Epiphanian Theory after Epiphanius who strongly affirmed it about A.D. 370. He did not construct it. It existed long before this and may indeed be said to be the most usual opinion in the early church.

The substance of it already appears in an apocryphal book called the Book of James or the Protevangelium which dates back to the middle of the second century. That book tells how there was a devout husband and wife called Joachim and Anna. Their great grief was that they had no child. To their great joy in their old age a child was born to them, and this too, apparently, was regarded as a virgin birth. The child, a girl, was called Mary and was to be the mother of Jesus. Joachim and Anna vowed their child to the Lord; and when she reached the age of three they took her to the Temple and left her there in the charge of the priests. She grew up in the Temple; and when she reached the age of twelve the priests took thought for her marriage. They called together the widowers of the people, telling each man to bring his rod with him. Among them came Joseph the carpenter. The High Priest took the rods, and Josephwas last. To the other rods nothing happened; but from the rod of Joseph there flew a dove which came and settled on Josephhead. In this way it was revealed that Joseph was to take Mary to wife. Joseph at first was very unwilling. "I have sons," he said, "and I am an old man, but she is a girl: lest I become a laughing-stock to the children of Israel" (Prolevangelium 9: 1). But in the end he took her in obedience to the will of God, and in due time Jesus was born. The material of the Protevangelium is, of course, legendary; but it shows that by the middle of the second century the theory which was one day to bear the name of Epiphanius was widely held.

There is no direct evidence for this theory whatsoever and all the support adduced in its favour is of an indirect character.

(i) It is asked: would Jesus have committed his mother to the care of John, if she had other sons besides himself? (Joh_19:26-27 ). The answer is that, so far as we know, Jesusamily were quite out of sympathy with him and it would hardly have been possible to commit his mother to their care.

(ii) It is argued that the behaviour of Jesusbrothers" to him is that of elder brothers to a younger brother. They questioned his sanity and wished to take him home (Mar_3:21 ; Mar_3:31-35 ); they were actively hostile to him (Joh_7:1-5 ). But it could just as well be argued that their conduct was due to the simple fact that they found him an embarrassment to the family in a way that had nothing to do with age.

(iii) It is argued that Joseph must have been older than Mary because he vanishes completely from the gospel story and, therefore, probably had died before Jesusublic ministry began. The mother of Jesus was at the wedding feast at Cana of Galilee, but there is no mention of Joseph (Joh_2:1 ). Jesus is called, at least sometimes, the son of Mary, and the implication is that Joseph was dead and Mary was a widow (Mar_6:3 ; but compare Mat_13:55 ). Further, Jesusong stay in Nazareth until he was thirty years of age (Luk_3:23 ), is most easily explained by the assumption that Joseph had died and that Jesus had become responsible for the support of the household. But the fact that Joseph was older than Mary does not by any means prove that he had no other children by her; and the fact that Jesus stayed in Nazareth as the village carpenter in order to support the family would much more naturally indicate that he was the eldest, and not the youngest, son.

To these arguments Lightfoot would add two more of a general nature.

First, he says that this is the theory of Christian tradition; and, second, he claims that anything else is "abhorrent to Christian sentiment."

But basically this theory springs from the same origin as the Hieronymian theory. Its aim is to conserve the perpetual virginity of Mary. There is no direct evidence whatsoever for it; and no one would ever have thought of it had it not been for the desire to think that Mary never ceased to be a virgin.

The Helvidian Theory

The third theory is called the Helvidian Theory. It states quite simply that the brothers and sisters of Jesus were in the full sense of the term his brothers and sisters, that, to use the technical term, they were his uterine brothers and sisters. Nothing whatever is known of the Helvidius with whose name this theory is connected except that he wrote a treatise to support it which Jerome strongly opposed. What then may be said in favour of it?

(i) No one reading the New Testament story without theological presuppositions would ever think of anything else. On the face of it that story does not think of Jesusrothers and sisters as anything else but his brothers and sisters in the full sense of the term.

(ii) The birth narratives both in Matthew and Luke presuppose that Mary had other children. Matthew writes: "When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, but knew her not till she had borne a son" (Mat_1:24-25 ). The clear implication is that Joseph entered into normal married relationships with Mary after the birth of Jesus. Tertullian, in fact, uses this passage to prove that both virginity and the married state are consecrated in Christ by the fact that Mary was first a virgin and then a wife in the full sense of the term. Luke in writing of the birth of Jesus says: "She gave birth to her first-born son" (Luk_2:7 ). To call Jesus a first-born son is plainly to indicate that other children followed.

(iii) As we have already said, the fact that Jesus remained in Nazareth as the village carpenter until the age of thirty is at least an indication that he was the eldest son and had to take upon himself the responsibility of the support of the family after the death of Joseph.

We believe that the brothers and sisters of Jesus were in truth his brothers and sisters. Any other theory ultimately springs from the glorification of asceticism and from a wish to regard Mary as for ever a virgin. It is surely a far more lovely thing to believe in the sanctity of the home than to insist that celibacy is a higher thing than married love.

So, then, we believe that James, called the Lordbrother, was in every sense the brother of Jesus.

James As The Author

Can we then say that this James was also the author of this letter? Let us collect the evidence in favour of that view.

(i) If James wrote a letter at all, it would most naturally be a general epistle, as this is. James was not, like Paul, a traveller and a man of many congregations. He was the leader of the Jewish section of the Church; and the kind of letter we would expect him to write would be a general epistle directed to all Jewish Christians.

(ii) There is scarcely anything in the letter that a good Jew could not accept. So much so that there are those who think that it is actually a Jewish ethical tract which has found its way into the New Testament. A. H. McNeile has pointed out that in instance after instance there are phrases in James which can be read equally well in a Christian or a Jewish sense. The Twelve Tribes of the Dispersion (Jam_1:1 ) could be taken either of the exiled Jews scattered all over the world or of the Christian Church, the new Israel of God. "The Lord" can again and again in this letter be understood equally well of Jesus or of God (Jam_1:7 ; Jam_4:10 , Jam_4:15 ; Jam_5:7-8 ; Jam_5:10-11 ; Jam_5:14-15 ). Our bringing forth by God by the word of his truth to be the first fruits of his creation (Jam_1:18 ) can equally well be understood of Godfirst act of creation or of his re-creation of men in Jesus Christ. The perfect law and the royal law (Jam_1:25 ; Jam_2:8 ), can equally well be understood of the ethical law of the Ten Commandments or of the new law of Christ. The elders of the Church, the ekklesia (G0) (Jam_5:14 ), can equally well be understood as meaning the elders of the Christian Church or the Jewish elders, for in the Septuagint ekklesia (G0) is the title of the chosen nation of God. In Jam_2:2 "your assembly" is spoken of. The word there used for assembly is sunagoge (G0), which can mean the synagogue even more readily than it can mean the Christian congregation. The habit of addressing its readers as brothers is thoroughly Christian, but it is equally thoroughly Jewish. The coming of the Lord and the picture of the Judge standing at the door (Jam_5:7 , Jam_5:9 ) are just as common in Jewish thought as in Christian thought. The accusation that they have murdered the righteous man (Jam_5:6 ) is a phrase which occurs again and again in the prophets, but a Christian could read it as a statement of the Crucifixion of Christ. There is nothing in this letter which an orthodox Jew could not heartily accept, if he read it in his own terms.

It could be argued that all this perfectly suits James. He was the leader of what might be called Jewish Christianity; he was the head of that part of the Church which remained centred in Jerusalem. There must have been a time when the Church was very close to Judaism and it was more a reformed Judaism than anything else. There was a kind of Christianity which had not the width or the universality which the mind of Paul put into it. Paul himself said that the sphere of the Gentiles had been allocated to him and the sphere of the Jews to Peter, James and John (Gal_2:9 ). The letter of James may well represent a kind of Christianity which had remained in its earliest form. This would explain two things.

First, it would explain the frequency with which James repeats the teaching of the Sermon on the Mount. We may, out of many instances, compare Jam_2:12-13 and Mat_6:14-15 ; Jam_3:11-13 and Mat_7:16-20 ; Jam_5:12 and Mat_5:34-37 . Any Jewish Christian would be supremely interested in the ethical teaching of the Christian faith.

Second, it would help to explain the relationship of this letter to the teaching of Paul. At a first reading Jam_2:14-26 reads like a direct attack on Paulinism. "A man is justified by works and not by faith alone" (Jam_2:24 ) seems a flat contradiction of the Pauline doctrine of justification by faith. But what James is attacking is a so-called faith which has no ethical results and one thing is quite clear--anyone who charges Paul with preaching such a faith cannot possibly have read his letters. They are full of ethical demands, as, for instance, a chapter like Rom 12 illustrates. Now James died in A.D. 62 and, therefore, could not have read Paulletters which did not become the common property of the Church until at least A.D. 90. Therefore what James is attacking is either a misunderstanding of what Paul said or a perversion of it; and nowhere was such a misunderstanding or perversion more likely to arise than in Jerusalem, where Paulstress on faith and grace and his attack on the law were likely to be regarded with more suspicion than anywhere else.

(iii) It has been pointed out that James and the letter of the Council of Jerusalem to the Gentile Churches have at least two rather curious resemblances. Both begin with the word Greeting (Jam_1:1 ; Act_15:23 ). The Greek is chairein (G0). This was the normal Greek beginning to a letter, but nowhere else in all the New Testament is it found other than in the letter of Claudius Lysias, the military officer, to the governor of the province quoted in Act_23:26-30 . Second, Act_15:17 has a phrase in the letter of the Council of Jerusalem in which it speaks of the Gentiles who are called by my name. This phrase occurs nowhere else in the New Testament other than in Jam_2:7 where it is translated the name by which you are called. Although the Revised Standard Version translations differ slightly, the Greek is exactly the same. It is curious that the letter of the Council of Jerusalem presents us with two unusual phrases which recur only in James, when we remember that the letter of the Council of Jerusalem must have been drafted by James.

There is then evidence which lends colour to the belief that James was the work of James, the Lordbrother and head of the Jerusalem Church.

On the other hand there are facts which make us a little doubtful if he was, after all, the author.

(i) If the writer was the brother of our Lord, we would have expected him to make some reference to that fact. All he calls himself is "a servant of God and of the Lord Jesus Christ" (Jam_1:1 ). Such a reference would not have been in any sense for his own personal glory, but simply to lend authority to his letter. And such authority would have been specially useful outside Palestine, in countries where James could hardly have been known. If the author was indeed the Lordbrother, it is surprising that he makes no reference, direct or indirect, to that fact.

(ii) Failing a reference to his relationship to Jesus, we would have expected a reference to the fact that he was an apostle. It was Paulregular custom to begin his letters with a reference to his apostleship. Again it is not a question of personal prestige but simply a guarantee of the authority by which he writes. If this James was indeed the Lordbrother and the head of the Jerusalem Church, we should have expected some reference at the beginning of the letter to his apostolic status.

(iii) The most surprising fact of all is that which made Luther question the right of this letter to a place in the New Testament--the almost complete absence of any references to Jesus Christ. Only twice in the whole letter is his name mentioned and these mentions are almost incidental (Jam_1:1 ; Jam_2:1 ).

There is no reference at all to his Resurrection. We know well that the early church was built on faith in the Risen Christ. If this letter is the work of James, it is contemporary, with the events of Acts in which the Resurrection is mentioned no fewer than twenty-five times. What makes it still more surprising is that James had a personal reason for writing about the appearance of Jesus which may well have been what changed the direction of his life. It is surprising that anyone writing at such a time in the Churchhistory should write without reference to the Resurrection of Jesus; and it is doubly surprising if the writer should be James the brother of our Lord.

Further, there is no reference to Jesus as Messiah. If James, the leader of the Jewish Church, was writing to Jewish Christians in these very early days, one would have thought his main aim would have been to present Jesus as Messiah or that at least he would have made his belief in that fact plain; but the letter does not mention it.

(iv) It is plain that the writer of this letter is steeped in the Old Testament; it is also plain that he is intimately acquainted with the Wisdom Literature; and that in James is only to be expected. There are in his letter twenty-three apparent quotations from the Sermon on the Mount; that too is easy to understand, because from the very beginning, long before the gospels were written, compendiums of Jesuseaching must have circulated. It is argued by some that he must have known Paulletters to the Romans and to the Galatians in order to write as he does about faith and works, and it is argued rightly that a Jew who had never been outside Palestine and who died in A.D. 62 could not have known these letters. As we have seen, this argument will not stand, because the criticism of Pauldoctrine in James is criticism which could have been offered only by someone who had not read the letters of Paul at first hand and who is dealing with a misunderstanding or a perversion of Pauline doctrine. But the phrase in Jam_1:17 : "Every good endowment and every perfect gift," is an hexametre line and clearly a quotation from some Greek poet; and the phrase in Jam_3:6 : "the cycle of nature" may be an Orphic phrase from the mystery religions. How could James of Palestine pick up quotations like these?

There are things which are difficult to account for on the assumption that James, the brother of our Lord, was the author of this letter.

The evidence for and against James uthorship of this letter is extraordinarily evenly balanced. For the moment we must leave the matter in suspense and turn to certain other questions.

The Date Of The Letter

When we turn to the evidence for the date of the letter we find this same even balance. It is possible to argue that it is very early, and equally possible to argue that it is rather late.

(i) When James was writing, it is clear that the hope of the Second Coming of Jesus Christ was still very real (Jam_5:7-9 ). Now the expectation of the Second Coming never left the Christian Church, but it did to some extent fade from the foreground of its thought as it was unexpectedly long delayed. This would suggest an early date.

(ii) In the early chapters of Acts and in the letters of Paul, there is a continuous background of Jewish controversy against the accepting of the Gentiles into the Church on the basis of faith alone. Wherever Paul went the Judaizers followed him, and the acceptance of the Gentiles was not a battle which was readily won. In James there is not even a hint of this Jewish-Gentile controversy, a fact which is doubly surprising when we remember that James, the Lordbrother, took a leading part in settling it at the Council of Jerusalem. That being so, this letter could be either very early and written before that controversy emerged; or, it could be late and written after the last echo of the controversy had died away. The fact that there is no mention of the Jewish-Gentile controversy can be used as an argument either way.

(iii) The evidence from the Church order reflected in the letter is equally conflicting. The meeting place of the Church is still called the sunagoge (G0) (Jam_2:2 ). That points to an early date; later an assembly of Christians would definitely be called the ekklesia (G0), for the Jewish term was soon dropped. The elders of the Church are mentioned (Jam_5:14 ), but there is no mention of either deacons or bishops. This again indicates an early date, and possibly a Jewish connection, for the eldership was a Jewish institution before it was a Christian one. James is worried about the existence of many teachers (Jam_3:1 ). This could well indicate a very early situation, before the Church had systematized its ministry and introduced some kind of order; or, it could indicate a late date, when many false teachers had arisen to plague the Church.

There are two general facts which seem on the whole to indicate that James is late. First, as we have seen there is hardly any mention of Jesus at all. The subject of the letter is, in fact, the inadequacies and the imperfections, the sins and the mistakes of the members of the Church. This seems to point to a fairly late date. The early preaching was ablaze with the grace and the glory of the Risen Christ; later preaching became, as it so often is today, a tirade against the imperfections of the members of the Church. The second general fact is the condemnation of the rich (Jam_2:1-3 ; Jam_5:1-6 ). The flattery of the rich and the arrogance of the rich seem to have been real problems when this letter was written. Now in the very early church there were few, if any, rich men (1Co_1:26-27 ). James seems to indicate a later time when the once poor Church was being threatened with a spirit of worldliness in its members.

The Preachers Of The Ancient World

It will help us to date this so-called letter of James and may also help us to identify its author, if we place it in its context in the ancient world.

The sermon is identified with the Christian Church, but it was by no means its invention. It had roots in both the Hellenistic and the Jewish world; and when we set James beside the Hellenistic and the Jewish sermons we cannot fail to be struck by the resemblances.

1. Let us look first at the Greek preachers and their sermons. The wandering philosopher was a common figure in the ancient world. Sometimes he was a Stoic; far more often he was a Cynic. Wherever men were gathered together you would find him there calling them to virtue. You would find him at the street comer and in the city squares; you would find him at the vast concourses which gathered for the games: you would even find him at the gladiatorial games, sometimes, even directly addressing the emperor, rebuking him for luxury and tyranny, and calling him to virtue and justice. The ancient preacher, the philosopher-missionary, was a regular figure in the ancient world. There was a time when philosophy had been the business of the schools, but now its voice and its ethical demands were to be heard daily in the public places.

These ancient sermons had certain characteristics. The method was always the same; and that method had deeply influenced Paulpresentation of the gospel, and James was in the same line of descent. We list some of the tricks of the trade of these ancient preachers, noting bow they occur in James and bearing in mind the way in which Paul writes to his Churches. The main aim of these ancient preachers, it must be remembered, was not to investigate new truth; it was to awaken sinners to the error of their ways and compel them to look at truths, which they knew but were deliberately neglecting or had forgotten. Their aim was to confront men with the good life in the midst of the looseness of their living and their forgetfulness of the gods.

(i) They frequently carried on imaginary conversations with imaginary opponents, speaking in what has been called a kind of "truncated dialogue." James also uses that method in Jam_2:18 . and Jam_5:13 .

(ii) They habitually effected their transition from one part of the sermon to another, by way of a question which introduced the new subject. Again James does that in Jam_2:14 and Jam_4:1 .

(iii) They were very fond of imperatives in which they commanded their hearers to right action and to the abandoning of their errors. In James
08 verses there are almost 60 imperatives.

(iv) They were very fond of the rhetorical question flung out at their audience. James frequently employs such questions (compare Jam_2:4-5 ; Jam_2:14-16 ; Jam_3:11-12 ; Jam_4:4 ).

(v) They frequently dealt in apostrophes, vivid direct addresses to particular sections of the audience. So James apostrophizes the merchants out for gain and the arrogant rich (Jam_4:13 ; Jam_5:6 ).

(vi) They were fond of personifying virtues and vices, sins and graces. So James personifies sin (Jam_1:15 ); mercy (Jam_2:13 ); rust (Jam_5:3 ).

(vii) They sought to awaken the interest of their audience by pictures and figures from everyday life. The figure of the bridle, the rudder and the forest fire are standard figures in the ancient sermons (compare Jam_3:3-6 ). Amongst many others James vividly uses the picture of the farmer and his patience (Jam_5:7 ).

(viii) They frequently used the example of famous men and women to point their moral. So James uses the examples of Abraham (Jam_2:21-23 ); Rahab (Jam_2:25 ); Job (Jam_5:11 ); Elijah (Jam_5:17 ).

(ix) It was the custom of the ancient preachers to begin their sermon with a paradox which would arrest the attention of their hearers. James does that by telling a man to think it all joy when he is involved in trials (Jam_1:2 ). In the same way the ancient preachers often pointed out how true goodness meant the reversal of all popular verdicts on life. So James insists that the happiness of the rich lies in their being brought low (Jam_1:10 ). They used the weapon of irony as James does (Jam_2:14-19 ; Jam_5:1-6 ).

(x) The ancient preachers could speak with harshness and with sternness. So James addresses his reader as: "Foolish fellow!" and calls those who listen to him unfaithful creatures (Jam_2:20 ; Jam_4:4 ). The ancient preachers used the lash and so does James.

(xi) The ancient preachers had certain standard ways of constructing their sermons.

(a) They often concluded a section with a vivid antithesis, setting the right beside the wrong way. James follows the same custom (compare Jam_2:13 ; Jam_2:26 ).

(b) They often made their point by means of a searching question fired at the hearer; and so does James (Jam_4:12 ).

(c) They often used quotations in their preaching. This also James does (Jam_5:20 ; Jam_1:11 , Jam_1:17 ; Jam_4:6 ; Jam_5:11 ).

It is true that we do not find in James the bitterness, the scolding, the frivolous and often broad humour that the Greek preachers used; but it is plain to see that he uses all the other methods which the wandering Hellenistic preachers used to win their way into the minds and hearts of men.

2. The Jewish world also had its tradition of preaching. That preaching was done mainly by the Rabbis at the services of the synagogue. It had many of the characteristics of the preaching of the Greek wandering philosophers. It had its rhetorical questions and its imperatives and its pictures taken from life, and its quotations and its citations of the heroes of the faith. But Jewish preaching had one curious characteristic. It was deliberately disconnected. The Jewish masters instructed their pupils never to linger for any length of time on any one subject, but to move quickly from one subject to another in order to maintain the interest of the listener. Hence one of the names for preaching was charaz (G0), which literally means stringing beads. The Jewish sermon was frequently a string of moral truths and exhortations coming one after another. This is exactly what James is. It is difficult, if not impossible, to extract from it a continuous and coherent plan. Its sections follow each other with a certain disconnectedness. Goodspeed writes: "The work has been compared to a chain, each link related to the one before and the one after it. Others have compared its contents to beads on a string.... And, perhaps, James is not so much a chain of thoughts or beads as it is a handful of pearls dropped one by one into the hearermind."

James, whether looked at from the Hellenistic or from the Jewish point of view, is a good example of an ancient sermon. And here is, perhaps, the clue we need to its authorship. With all this in mind, let us now turn to ask who the author is.

The Author Of James

There are five possibilities.

(i) We begin with a theory worked out in detail by Meyer more than half a century ago and revived by Easton in the new InterpreterBible. One of the commonest things in the ancient world was for books to be published in the name of some great figure of the past. Jewish literature between the Testaments is full of writings like that, ascribed to Moses, the Twelve Patriarchs, Baruch, Enoch, Isaiah, and people of like standing in order that the added authority might give greater encouragement to their readers. This was an accepted practice. One of the best-known books in the Apocrypha is the Wisdom of Solomon, in which the later Sage attributes new wisdom to the wisest of the kings.

Let us remember three things about James. (a) There is nothing in it which an orthodox Jew could not accept, if the two references to Jesus in Jam_1:1 and Jam_2:1 are removed, as they easily may be. (b) The Greek for James is in fact Iakobos (G0) which of course is the Old Testament Jacob. (c) The book is addressed to "the twelve tribes who are scattered abroad." This theory holds that James is nothing other than a Jewish writing, written under the name of Jacob and meant for the Jews who were scattered throughout the world to encourage them in faith and belief amidst the trials through which they might be passing in Gentile lands.

This theory is further elaborated in this way. In Gen 49 we have Jacoblast address to his sons. The address consists of a series of short descriptions in which each son is in turn characterized. Meyer professed to be able to find in James allusions to the descriptions of each of the patriarchs and, therefore, of each of the twelve tribes, in Jacobaddress. Here are some of his identifications.

Asher is the worldly rich man; Jam_1:9-11 ; Gen_49:20 .

Issachar is the doer of good deeds; Jam_1:12 ; Gen_49:14-15 .

Reuben is the first fruits; Jam_1:18 ; Gen_49:3 .

Simeon stands for anger; Jam_1:19-20 ; Gen_49:5-7 .

Levi is the tribe which is specially connected with religion and is alluded to in Jam_1:26-27 .

Naphtali is characterized by peace; Jam_3:18 ; Gen_49:21 .

Gad stands for wars and fightings; Jam_4:1-2 ; Gen_49:19 .

Dan represents waiting for salvation; Jam_5:7 ; Gen_49:18 .

Jo

Barclay: James 1 (Chapter Introduction)

Greetings (Jam_1:1)

The Jews Throughout The World (Jam_1:1 Continued)

The Recipients Of The Letter (Jam_1:1 Continued)

Tested And Triumphant (Jam_1:2-4)

The Result Of Testing (Jam_1:2-4 Continued)

God's Giving And Man's Asking (Jam_1:5-8)

As Each Man Needs (Jam_1:9-11)

The Crown Of Life (Jam_1:12)

Putting The Blame On God (Jam_1:13-15)

The Evasion Of Responsibility (Jam_1:13-15 Continued)

God's Constancy For Good (Jam_1:16-18)

When To Be Quick And When To Be Slow (Jam_1:19-20)

The Teachable Spirit (Jam_1:21)

Hearing And Doing (Jam_1:22-24)

The True Law (Jam_1:25)

True Worship (Jam_1:26-27)

Constable: James (Book Introduction)

Introduction

Historical background

The writer of this epistle was evidently the half-brother of our Lord Jesus Christ (Gal. 1:19) and the brother of Jude, the writer of the epistle that bears his name (cf. Matt. 13:55). This was the opinion of many of the early church fathers and writers.¹ This James was not the brother of the Apostle John, the son of Zebedee, who suffered martyrdom early in the history of the church (Mark 1:19; Acts 12:2). Neither was he the son of Alphaeus (Mark 3:18) or the father of Judas (Luke 6:16). He was the leading man in the Jerusalem church who spoke at the Jerusalem Council (Acts 15:13-21; cf. 12:17; 21:18; 1 Cor. 15:7). Some commentators believed that the similarities in the Greek of this epistle and James' speech in Acts 15 support his identification as the writer.² The fact that the writer wrote this epistle in very good Greek should not rule this James out. He would have been fluent in both Aramaic and Greek as a gifted Galilean.

The recipients of this letter were the Jewish Christians of the Diaspora, Jews who had scattered from Palestine and had come to faith in Christ (1:1). Several Jewish references in the book support the claim that a Jew wrote it to other Jews (e.g., 1:18; 2:2, 21; 3:6; 5:4, 7).

Josephus said that James died in A.D. 62³ so he wrote the letter before that date. Many commentators believed that James' lack of reference to the Jerusalem Council (A.D. 49) suggests he wrote before that meeting. This is a very tenuous argument, however, since the issues James dealt with in this epistle are different from those the Jerusalem Council discussed. Reference to the Jerusalem Council in this letter would have been unnecessary. Traditionally James wrote early, however. It seems that his epistle was probably the first divinely inspired one and that James composed it in the middle or late 40s, perhaps A.D. 45-48. Many scholars have taken James' lack of references or allusions to other inspired New Testament epistles as additional support for this position. I believe there is no substantial reason to doubt the traditional early date.⁴

Since James lived in Jerusalem most if not all of his Christian life, that city seems to be the most likely place of writing.

Special Features

There are several unique features of this epistle. It contains no references to specific individuals who were the original recipients. There is no concluding benediction. There is a large number of imperatives in the letter, about one for every two verses. There are many figures of speech and analogies. James also alluded to over 20 Old Testament books. He referred to many Old Testament characters including Abraham, Rahab, Job, and Elijah as well as the Ten Commandments and the Law of Moses. One commentator observed that this book "has a more Jewish cast than any other writing of the New Testament."⁵ There are many references to nature. This was characteristic of the Jewish rabbis' teaching in James' day and the teaching of the Lord Jesus Christ. There are also many allusions to Jesus' teaching in the Sermon on the Mount.⁶ Leading themes in James include perfection, wisdom, and the piety of the poor.⁷

"As soon as we read through the letter of James we say to ourselves, This man was a preacher before he was a writer.'"⁸

"In style it reminds one now of the Proverbs, now of the stern denunciations of the prophets, now of the parables in the Gospels."⁹

"The Epistle of James is without doubt the least theological of all NT books, with the exception of Philemon. . . .

"Three doctrines come to the surface more often than any others, and of these the most prominent is the doctrine of God. In keeping with the ethical nature of the epistle is the repeated stress on the doctrine of sin. And, surprisingly, the third most prominent theological theme is eschatology."¹⁰

"The epistle of James is no more anti-Pauline than is the Sermon on the Mount."¹¹

"The design of the Epistle is on the one hand to encourage those to whom it is addressed to bear their trials patiently, and on the other hand to warn them against certain errors of doctrine and practice."¹²

Message¹³

The Book of James teaches us that faith in God should result in behavior that is in harmony with God's will. The theme of the book is "living by faith" or "spiritual maturity."

James' concern was Christian behavior (ethics) as expressive of Christian belief (doctrine). James hardly mentioned most of the fundamental Christian doctrines in this book. His preeminent concern was the practice of Christianity, the manifestation of salvation in shoe leather.

The teaching of this epistle has its roots in Jesus' teaching in the Sermon on the Mount. That was, of course, His great ethical discourse. James made no fewer than 15 references or allusions to Matthew 5-7 in his epistle. James is an exposition of the main ideas in this passage.

Jesus presented three great revelations in the Sermon on the Mount that James expounded in this book.

First, Jesus spoke of the behavior of believers. Matt. 5:20: "Unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven." Jesus was speaking of how righteous behavior manifests itself. James commented on five behaviors in which his readers needed to demonstrate their righteousness. (I'll explain what these were in a minute.)

Second, Jesus clarified the believer's goal. Matt. 5:48: "You are to be perfect, as your heavenly Father is perfect." This maturity into the image of Christ is God's goal for every Christian (cf. Eph. 4:13: "Until we all come . . ."). In dealing with each of the five behaviors he selected, James clarified the goal the believer should bear in mind and to which he or she should press. (I'll identify these too.)

Third, Jesus illuminated the method by which the believer can realize maturity (perfection) as he or she behaves. Matt. 6:1: "Beware of practicing your righteousness before men to be noticed by them." Jesus taught that believers should live to obtain God's approval, not the approval of their fellowmen. James explained what that means in the case of the five behaviors he dealt with in this epistle. He showed how to live for God's approval rather than for man's.

These three great revelations in the Sermon on the Mount contribute the hidden framework on which James hung his challenges to his readers. All of these challenges deal with spiritual immaturity. (See the chart on the next page.)

In chapter one the behavior dealt with is trials, the difficult experiences that every believer encounters in life.

James revealed that God's goal for believers in allowing us to experience trials is personal maturity. He also explained that the method by which we attain this goal is by patiently accepting our trials from God.

In chapter two the behavior in view is prejudice.

God's goal for believers that prejudice tends to thwart is love for all people. The method by which we can reach this goal in God's plan is by exercising genuine faith in God. James explained the relationship of prejudice and faith in this chapter.

In chapter three the behavior is our speech.

God's goal is our blessing of others: God and all other people. The method is to receive and use wisdom from God.

In chapter four the behavior is interpersonal and inner personal relationships.

God's goal is peace. His method is submission to God.

In chapter five the behavior is using money.

The goal is that we use money to serve others rather than ourselves. The method of attaining this goal is two-fold: patience with God and prayer to God.

James' Emphases
	Ch. 1	Ch. 2	Ch. 3	Ch. 4	Ch. 5
Area of Behavior	Trials	Prejudice	Speech	Conflicts	Money
God's Goal	Personal Maturity	Love for Others	Blessing of Others	Peace with Others	Service of Others
God'sMethod	Acceptancefrom God	Faith in God	Wisdomfrom God	Submissionto God	Patience with & Prayer to God

I could state the application of this epistle in the following two affirmations.

First, the life of faith is a life of peril. If we would achieve God's goal of righteous behavior we must overcome the obstacles that stand in our way. Our opposition comes from three sources each of which James dealt with in his exposition of each behavior. (See the chart on the next page.)

We must challenge the spirit (popular philosophy) of our world.

The world system says avoid trials (ch. 1). Give preference to those who can help you (ch. 2). Promote yourself by what you say (ch. 3). Demand your rights (ch. 4). Grab all the money you can (ch. 5).

James said we must also deny the lusts of our flesh. The flesh is the second source of peril we face.

The flesh says indulge yourself and give in to the temptations that often accompany trials (ch. 1). Love yourself rather than others (ch. 2). Glorify yourself rather than promoting others and God (ch. 3). Assert yourself rather than submitting to God (ch. 4). Serve yourself rather than serving others (ch. 5).

James also cautioned us to resist the devil, the third source of opposition to God's work of producing righteousness in our conduct.

Satan says God hates you and your trials are an evidence of that (ch. 1). He says God is withholding what is good from you that you could get if you show favoritism to those who are able to favor you (ch. 2). He says God has abandoned you so you need to speak up for yourself (ch. 3). He says God will not defend you so you must be more self-assertive (ch. 4). He also says God will not provide for you so you must hoard your money rather than distributing it as a good steward (ch. 5).

Perils to the Life of Faith
Concerning...	The World says...	The Flesh says...	The Devil says...
Trials (ch. 1)	Avoid them.	Indulge yourself.	God hates you.
Prejudice (ch. 2)	Favor those who can help you.	Love yourself.	God is withholding something from you.
Speech (ch. 3)	Promote yourself.	Glorify yourself.	God has abandoned you.
Conflicts (ch. 4)	Demand your rights.	Assert yourself.	God will not defend you.
Money (ch. 5)	Grab all you can get.	Serve yourself.	God will not provide for you.

The second affirmation that summarizes the application of the teaching of this epistle is this. The life of faith is a life of power as well as a life of peril. In each of the five major problems James dealt with we can see that the life of faith is more powerful than the life of unbelief.

It is superior to the spirit (philosophy) of our world. It is stronger than the lusts of our flesh. It is stubborn against the attacks of the devil. Therefore we should continue to live by faith. Keep trusting and obeying God.

Constable: James (Outline)

Outline

I. Introduction 1:1

II. Trials and true religion 1:2-27

A. The value of trials 1:2-11

1. The proper attitude toward trials 1:2

2. The end product of trials 1:3-4

3. Help in adopting this attitude 1:5-8

4. The larger view of circumstances 1:9-11

B. The options in trials 1:12-18

1. The ultimate end of trials 1:12

2. The source of temptation 1:13-14

3. The progress of temptation 1:15

4. The goodness of God 1:16-18

C. The proper response to trials 1:19-27

1. The improper response 1:19-20

2. The essential response 1:21

3. The complete response 1:22-25

4. The external behavior 1:26-27

III. Partiality and vital faith 2:1-26

A. The problem of favoritism 2:1-13

1. The negative command 2:1

2. The present improper practice 2:2-4

3. The inconsistency of favoritism 2:5-7

4. The Christian's duty 2:8-9

5. The importance of partiality 2:10-11

6. The implication of our own judgment 2:12-13

B. The importance of vital faith 2:14-26

1. James' assertion 2:14

2. James' illustration 2:15-16

3. James' restatement of his point 2:17

4. An objection 2:18

5. James' rebuttal 2:19-23

6. James' final argument 2:24-26

IV. Speech and divine wisdom 3:1-18

A. Controlling the tongue 3:1-12

1. The negative warning 3:1

2. The reason for the warning 3:2

3. Examples of the danger 3:3-8

4. The uncontrollable nature of the tongue 3:7-8

5. The inconsistency of the tongue 3:9-12

B. Controlling the mind 3:13-18

1. The importance of humility 3:13

2. The importance of graciousness 3:14-16

3. The importance of loving peace 3:17-18

V. Conflicts and humble submission 4:1-17

A. Interpersonal and inner personal tensions 4:1-10

1. The source of conflict 4:1

2. The explanation of the conflict 4:2-3

3. The nature of the choice 4:4-5

4. The resources to choose right 4:6-10

B. Self-exaltation 4:11-12

C. Self-reliance 4:13-17

1. The self-centered person 4:13-16

2. The concluding exhortation 4:17

VI. Money and patient endurance 5:1-20

A. Warnings for the rich 5:1-6

1. The introduction of the problem 5:1

2. The corrosive effect of wealth 5:2-3

3. The misuse of wealth 5:4-6

B. The proper attitude 5:7-12

1. The exhortation to be patient 5:7-9

2. Examples of endurance 5:10-11

3. The evidence of patience 5:12

C. The proper action 5:13-18

1. The way of release 5:13

2. The prescription for help 5:14-16

3. The power of prayer 5:17-18

VII. The way back to living by faith 5:19-20

Constable: James

James

Bibliography

Adamson, James B. The Epistle of James. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976; reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letters of James and Peter. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1964.

_____. New Testament Words. London: SCM, 1964.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Bell, M. Charles. Calvin and Scottish Theology: The Doctrine of Assurance. Edinburgh: Handsel Press, 1985.

Bjork, William G. "A Critique of Zane Hodges' The Gospel Under Siege: A Review Article." Journal of the Evangelical Theological Society 30:4 (December 1987):457-67.

Blackman, E. C. The Epistle of James. Naperville, Ill.: Allenson, 1957.

Blue, J. Ronald. "James." In The Bible Knowledge Commentary: New Testament. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Bonhoeffer, Dietrich. Life Together. Translated by J. W. Doberstein. New York: Harper, 1954.

Bratcher, Robert G. A Translator's Guide to the Letters from James, Peter, and Jude. New York: United Bible Societies, 1984.

Brooks, Keith L. James--Belief in Action. Teach Yourself the Bible series. Chicago: Moody Bible Institute, 1962.

Bryson, Harold T. How Faith Works. Nashville: Broadman Press, 1985.

Burdick, Donald W. "James." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1981.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

_____. Salvation of the Soul. Norman, Okla: The Lamp Broadcast, Inc., 1983.

Coder, J. Maxwell. Faith That Works. Moody Manna series. Chicago: Moody Bible Institute, 1966.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

_____. "The Doctrine of Prayer." Th.D. Dissertation, Dallas Theological Seminary, 1969.

_____. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Eassys in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davids, Peter H. The Epistle of James. New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

_____. James. New International Bible Commentary series. Peabody, Mass.: Hendriksen, 1989.

Dibelius, Martin. James. Revised by Heinrich Greeven. Translated by Michael A. Williams. Edited by Helmut Koester. English ed., Philadelphia: Fortress Press, 1976.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "James, Epistle of," by W. Montgomery.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "James, The General Epistle of," by J. B. Mayor.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Doerksen, Vernon D. James. Chicago: Moody Press, 1983.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Family Life Conference. Little Rock, Ark.: Family Ministry, 1990.

Fanning, Buist M. "A Theology of James." In A Biblical Theology of the New Testament, pp. 417-35. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, 1970.

Gaebelein, Frank E. Faith That Lives. Doniger and Raughley, 1955; reprint ed. Chicago: Moody Press, 1969.

_____. The Practical Epistle of James. Great Neck, N.Y.: Doniger & Raughley, Inc., 1955.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

A Greek-English Lexicon of the New Testament and Other Early Christian Literature. By Walter Bauer. Translated by William F. Arndt and Wilbur Gingrich, 4th rev. ed.

Guthrie, Donald. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Hamilton, Victor P. The Book of Genesis: Chapters 1-17. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990.

Hayden, Daniel R. "Calling the Elders to Pray." Bibliotheca Sacra

138:551 (July-September 1981):258-66.

Hiebert, D. Edmond. The Epistle of James: Tests of a Living Faith. Chicago: Moody Press, 1979.

_____. James. Chicago: Moody Press, 1992.

_____. "The Unifying Theme of the Epistle of James." Bibliotheca Sacra 135:539 (July-September 1978):221-31.

_____. Working With God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hodges, Zane C. Dead Faith: What Is It? Dallas, Redencion Viva, 1987.

_____. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. The Epistle of James: Proven Character through Testing. Grace New Testament Commentary series. Irving, Tex.: Grace Evangelical Society, 1994.

______. "Light on James Two from Textual Criticism." Bibliotheca Sacra 120:480 (October-December 1963):341-50.

Ice, Thomas D. "Dispensational Hermeneutics." In Issues in Dispensationalism, pp. 29-49. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "James, Epistle of," by Doremus Almy Hayes.

Jenkins, C. Ryan. "Faith and Works in Paul and James." Bibliotheca Sacra 159:633 (January-March 2002):62-78.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, Wendell G. "Does James Give Believers a Pattern for Dealing with Sickness and Healing?" In Integrity of Heart, Skillfulness of Hands, pp. 168-74. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kendall, R. T. Calvin and English Calvinism to 1649. Oxford: Oxford University Press, 1979.

_____. Once Saved, Always Saved. Chicago: Moody Press, 1983.

Kent, Homer A., Jr. Faith that Works. Grand Rapids: Baker Book House, 1986.

Kidner, Derek. Psalms 1-72. Tyndale Old Testament Commentaries series. Leicester, England, and Downers Grove, Ill.: InterVarsity Press, 1973.

King, Guy H. A Belief That Behaves: An Expositional Study of the Epistle of James. 1941. Reprint ed. London: Marshall, Morgan & Scott, 1945.

Kirk, J. A. "The Meaning of Wisdom in James: Examination of a Hypothesis." New Testament Studies 16 (1969):24-38.

Kistemaker, Simon J. Exposition of the Epistle of James and the Epistles of John. Grand Rapids: Baker Book House, 1986.

_____. "The Theological Message of James." Journal of the Evangelical Theological Society 29:1 (March 1986):55-61.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 12: James-Revelation, by J. P. Lange, J. J. Van Oosterzee, G. T. C. Fronmuller, and Karl Braune. Enlarged and edited by E. R. Craven. Translated by J. Isidor Mombert and Evelina Moore.

Laws, Sophie S. "Does Scripture Speak in Vain? A Reconsideration of James IV. 5." New Testament Studies 20 (1973-74):210-15.

Lenski, Richard C. H. The Interpretation of The Epistle to the Hebrews and The Epistle of James. Reprint ed. Minneapolis: Augsburg Publishing House, 1963.

Lightfoot, J. B. Saint Paul's Epistles to the Colossians and to Philemon. Reprint ed. London: Macmillan and Co., 1892.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

Martin, Ralph P. James. Word Biblical Commentary series. Waco: Word Books, 1988.

Mayor, Joseph B. The Epistle of St. James. Limited Classical Reprint Library series. 1892; reprint ed. Minneapolis: Klock and Klock Christian Publishers, 1977.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Mercer, Larry A. "A Biblical and Cultural Study of the Problem of Racism." Bibliotheca Sacra 153:609 (January-March 1996):87-103.

Mitchell, John G. "Does God Heal Today?" Bibliotheca Sacra 122:485 (January-March 1965):41-53.

Mitton, C. Leslie. The Epistle of James. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966.

Moo, Douglas J. The Letter of James. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1985.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Motyer, J. Alec. The Message of James. The Bible Speaks Today series. Leicester, England, and Downers Grove, Ill.: Inter-Varsity Press, 1985.

_____. The Tests of Faith. London: InterVarsity Press, 1970.

Nicol, W. "Faith and Works in the Letter of James." Neotestamentica 9 (1975):7-24.

Patterson, Richard D. "The Widow, the Orphan, and the Poor in the Old Testament and the Extra-Biblical Literature." Bibliotheca Sacra 130:519 (July-September 1973):223-34.

Peterson, Eugene H. The Message: The New Testament in Contemporary English. Colorado Springs: NavPress, 1993.

Pentecost, J. Dwight. "The Purpose of the Law." Bibliotheca Sacra 128:511 (July-September 1971):227-33.

Plummer, Alfred. The General Epistles of St. James and St. Jude. New York: A. C. Armstrong and Son, 1905.

Rendall, G. H. The Epistle of James and Judaic Christianity. Cambridge: Cambridge University Press, 1927.

Robertson, Archibald Thomas. Studies in the Epistle of James. 3rd ed. Revised and edited by Heber F. Peacock. Nashville: Broadman Press, n.d.

_____. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Ropes, James H. A Critical and Exegetical Commentary on the Epistle of St. James. International Critical Commentary series. Edinburgh: T. & T. Clark, 1916.

Ross, Alexander. The Epistles of James and John. New International Commentary on the New Testament series. Grand Rapids: William B. Eerdmans Publishing Co., 1954.

Ryrie, Charles C. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Sadler, M. F. The General Epistles of SS. James, Peter, John and Jude. London: George Bell and Sons, 1895.

Scaer, David P. James the Apostle of Faith. St. Louis: Concordia Publishing House, 1983.

Shogren, Gary S. "Will God Heal Us--A Re-examination of James 5:14-16a." Evangelical Quarterly 61 (1989):99-108.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Sidebottom, E. M. James, Jude, 2 Peter. New Century Bible Commentary series. London: Thomas Nelson and Sons Ltd., 1967; reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan and Scott, 1982.

Songer, Harold S. "Anointing with Oil: What Does It Mean?" Biblical Illustrator 12:4 (Summer 1986):32-34.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fla.: Schoettle Publishing Co., 1991.

Storms, C. Samuel. Reaching God's Ear. Wheaton: Tyndale House Publishers, 1988.

Stott, John R. W. Confess your Sins. London: Hodder & Stoughton, 1964.

Stulac, George M. James. Downers Grove, Ill. and Leicester, England: InterVarsity Press, 1993.

Tamez, Elsa. The Scandalous Message of James: Faith Without Works is Dead. New York: Crossroad, 1990.

Trench, Richard Chenevix. Synonyms of the New Testament. London: James Clarke & Co., 1961.

Tasker, R. V. G. The General Epistle of James. Tyndale New Testament Commentary series. Reprint ed. London: Tyndale Press, 1967.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Turner, Nigel. Christian Words. Edinburgh: T. & T. Clark, 1980.

Unger, Merrill F. "Divine Healing." Bibliotheca Sacra 128:511 (July-September 1971):234-44.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Waltke, Bruce K. "The Book of Proverbs and Ancient Wisdom Literature." Bibliotheca Sacra 136:543 (July-September 1979):221-38.

Warden, Duane. "The Rich and Poor in James: Implications for Institutionalized Partiality." Journal of the Evangelical Theological Society 43:2 (June 2000):247-57.

Wells, C. Richard. "The Theology of Prayer in James." Criswell Theological Review 1:1 (Fall 1986):85-112.

Wiersbe, Warren W. Be Mature. BE Books series. Wheaton: Scripture Press Publications, Victor Books, 1978.

Wilkin, Robert N. "Can Faith Without Works Save? James 2:14." Grace Evangelical Society News 9:5 (September-October 1994):2-3.

_____. "Repentance and Salvation, Part 2: The Doctrine of Repentance in the Old Testament." Journal of the Grace Evangelical Society 2 (Spring 1989):13-26.

_____. "Soul Salvation,' Part 2; Saving the Soul of a Fellow Christian; James 5:19-20, " Grace Evangelical Society News 7:1 (January 1992):2.

_____. "Soul Talk, Soul Food, and Soul Salvation.'" Grace Evangelical Society News 6:12 (December 1991)2.

Wilkinson, John. "Healing in the Epistle of James." Scottish Journal of Theology 24 (1971):338-40.

Winkler, Edwin T. "Commentary on the Epistle of James." In An American Commentary on the New Testament. Edited by Alvah Hovey. 1888. Reprint ed. Philadelphia: American Baptist Press, n.d.

Zodhiates, Spiros. The Patience of Hope. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: James (Book Introduction)

THE

CATHOLIC EPISTLE OF ST. JAMES,

THE APOSTLE.

__________

ON THE CATHOLIC EPISTLES.

INTRODUCTION.

The seven following Epistles have been called Catholic or general, not being addressed to any particular Church or person, if we except the Second and Third of St. John. They are called also Canonical, having been received by the Church as part of the canon of the New Testament, and as writings of divine authority. It is a matter of fact allowed by every one, that five of these epistles, to wit, this of St. James, the Second of St. Peter, the Second and Third of St. John, that of St. Jude, as also the Epistle of St. Paul to the Hebrews, and the Apocalypse or Revelation of St. John, were doubted of , and not received always and every where in the three first ages [centuries], till the canon and catalogue of Scripture books was examined by tradition, and determined by the authority of the Catholic Church, the supreme judge of all controversies in matters of faith and religion, according to the appointment of our Saviour, Christ, expressed in many places in the holy Scriptures. But I could never learn upon what grounds they who deny the Catholic Church and General Councils to be of an infallible authority, and who deny Christ's promises to guide his Church in all truth to the end of the world, can be certain which Scriptures or writings are canonical, and which are not. I could never understand what construction to put on the sixth of the Thirty-nine Articles of Religion of the Church of England. We there meet with this declaration: In, or by the name of the holy Scripture we understand those canonical books of the Old and New Testament of whose authority was never any doubt in the Church. These I have mentioned were certainly for some time doubted of; they are still doubted of by some of the late reformers: Luther, the great doctor of the reformation, is not ashamed to say that this epistle of St. James is no better than straw, and unworthy of an apostle. These writings therefore, according to the said declaration, ought not to be accounted and received as canonical; and yet before the end of the said sixth article, it is again declared, that all the books of the Old and New Testament, as they are commonly received, we do receive and account canonical. And in all New Testaments of the Church of England, all these are received for canonical in the same manner as the four gospels, without any remark or advertisement to the contrary. --- The first of the seven epistles was written by St. James, surnamed the lesser, and James of Alpheus, (Matthew x. 3.) one of the twelve apostles, called the brother of our Lord, (Galatians i. 19.) who was made bishop of Jerusalem. His mother is thought to have been Mary, sister to the blessed Virgin Mary, and to have been married first to Alpheus, and afterwards to Cleophas; to have had four sons, James, Joseph, Simon, (or Simeon) and Jude, the author of the last of these epistles. All these four being cousins-german, are called brothers of our Lord, Matthew xiii. 55. How great a veneration the Jews themselves had for this apostle and bishop of Jerusalem, see not only Hegisippus apud Eusebius, lib. ii. hist. chap. 23. and St. Jerome de viris illustribus, also the same St. Jerome in Galatians i. 19. (tom. iv, p. 237, lib. 1. cont. Jovin. tom. iv, part 2, p. 182.) but even Josephus, (lib. xxviii. Jewish Antiquities, chap. 8.) where he calls him the brother of Jesus, surnamed the Christ. This epistle was written about the year 62. The chief contents are: 1. To shew that faith without good works will not save a man, as St. Augustine observed, lib. de fid. et oper. chap. iv.; 2. He exhorts them to patience, to beg true wisdom, and the divine grace; 3. He condemns the vices of the tongue; 4. He gives admonitions against pride, vanity, ambition, &c.; 5. To resist their disorderly lusts and desires, which are the occasions and causes of sin, and not Almighty God; 6. He publisheth the sacrament of anointing the sick with oil; 7. He recommends prayer, &c. St. Jerome, in a letter to Paulinus, (t. iv. part 2, p. 574.) recommends all these seven epistles in these words: James, Peter, John, and Jude, published seven epistles....both short and long, short in words, long as to the content; Jacobus, Petrus, Joannes, Judas, septem epistolas ediderunt....breves pariter et longas, breves in verbis, longas in sententiis. (Witham) --- St. Gregory of Nazianzus remarks, that the faithful were not agreed as to the number of these epistles; some admitted seven and some only three, viz. this of St. James, the first of St. John, and the first of St. Peter:

Greek: Katholikon Epistolon

Tines men epta phasin, oi de treis monas

Chrenai dechesthai ten Iakobou mian,

Mian de Petrou, tente Ioannou mian. --- Naz. Carm. de Script. Canon.

We shall state at the beginning of each epistle, the reason why they have been adopted into the canon of Scripture. (Calmet) --- The object of these epistles was, according to the remark of St. Augustine, to refute the rising errors of Simon Magus, the Nicolaites, and other such heretics, who abusing the liberty of the gospel, and perverting the meaning of St. Paul's words in his epistle to the Romans, pretended that faith alone, without good works, was sufficient for salvation; although St. Paul expressly requires Christians, a faith working by charity, Galatians v. 6. and 1 Corinthians xiii. where he uses these emphatic words: "If I should have all faith, so as to remove mountains, and have not charity, I am nothing." (St. Augustine, lib. de fide et operibus, chap. xiv. (Calmet) --- As to what regards the authenticity of St. James' epistle, although Luther with his usual boldness asserts that many with good reason denied this epistle to be canonical, and affirmed that it was unworthy the pen of an apostle, yet, admitting that some individuals in the first ages [centuries] of the Church doubted of its authority, we are nevertheless assured from certain monuments that it was always considered as sacred and inspired both by the Latin and Greek Churches. This is evident from the sixtieth canon of the council of Laodicea; from the forty-seventh of the council of Carthage, in 397; from Origen, hom. vii. in Josue; from St. Athanasius in synopsi, Epiphanius hæresi 76; from St. Jerome, ad Paulinum Epis.; from St. Augustine, lib. ii. de Doc. Chris. chap. viii; from St. Gregory of Nazianzus, tom. iii, p. 98; from Amphilochus, apud St. Gregory of Nazainzus, tom. ii. p. 194; from Innocent I. Epis. ad Decentium; from Rufinus, Exposit. Symboli; and from Gelasius I. who in the fifth age [century], in a council of seventy bishops, at Rome, settled the canon of the genuine books of the holy Scripture, and distinguished them from what are spurious. (Cal. et Habert de Sacr. Ext. Un.) --- St. Jerome and St. Augustine quote frequently this epistle as the undoubted work of this apostle; and since their time, its authenticity has never been called in question by Catholics. It is believed St. James wrote this epistle in Greek, as he quotes the Scripture according to the version of the Septuagint, as Chap. iv. 6; and as this language was commonly spoken in the East by the dispersed Jews, to whom he wrote. his style is concise and sententious, like that of Solomon in his proverbs, and like the maxims of the Orientals even to the present day. (Calmet)

====================

Gill: James (Book Introduction)

INTRODUCTION TO JAMES

This epistle is called "general", because not written to any particular person, as the epistles to Timothy, Titus, and Philemon are; nor to any particular churches, as the epistles to the Romans, Corinthians, &c. but to the believing Jews in general, wherever they were. The author of it is James; and whereas there were two of this name, who were the apostles of Christ; some have thought it was written by one, and some by another: some think it was written by James the son of Zebedee, and brother of John, which is favoured by the Syriac version, which to this epistle, and the following, premises these words;

"the three epistles of the three apostles, before whose eyes our Lord transfigured himself, that is, James, and Peter, and John.''

Now, that James, who was present at the transfiguration of Christ, was James the son of Zebedee: but neither the time, nor occasion, nor matter of this epistle, seem to agree with him, for he was put to death by Herod, about the year 44, Act 12:1, whereas this epistle was written, as some think, about the year 60, or as others, 63; and it seems pretty manifest that it must be written after the Gospel had been spread in the Gentile world, and was received by the Jews, who were scattered abroad in it; and after many hypocrites had crept into the churches, and many false teachers, and vain boasters, and wicked men, had arisen among them: it seems therefore more agreeable to ascribe this epistle to James, the son of Alphaeus, sometimes called the brother of our Lord, and who was present at the assembly at Jerusalem, when the necessity of the Gentiles' circumcision was debated, Act 15:1 and is the same whom Eusebius ^a calls James the just, and Oblias; and who seems to have resided at Jerusalem, and to have been the bishop, or overseer of the church there; and therefore in character writes this epistle to the Jews, in the several parts of the world: nor need there be any doubt of the authenticity of it. Eusebius indeed says ^b, that it had been accounted spurious by some, and that not many of the ancient writers had made mention of it: but he himself says, that it was publicly read in most churches; and certain it is, that some very early writers have respect unto it. Irenaeus ^c manifestly refers to it, and so does Tertullian ^d; and it is expressly mentioned by Origen ^e among the canonical books of Scripture. The objections against it are of no weight, which are taken from the seeming disagreement between the Apostle Paul, and the writer of this epistle, concerning the doctrine of justification; and from his calling the law the perfect law of liberty, and insisting so much on the doctrine of works; all which will be seen to be agreeable to the other parts of Scripture, and easily reconciled with them; nor is there anything in it unworthy of an apostle and an inspired writer. The occasion of it seems to be partly the troubles and persecutions which attended the saints for the sake of Christ and the Gospel; and the design of it is to encourage them to patience under them, and to wait and hope for the speedy coming of Christ; and partly the evil practices of some that boasted of their faith and knowledge, though they lived very dissolute lives: and the view of the apostle is to show, that faith, without the fruits of righteousness, is not genuine; and he very largely in it exhorts to several duties very becoming Christians, and inveighs against several vices, which were scandalous to them.

Gill: James 1 (Chapter Introduction)

INTRODUCTION TO JAMES 1

In this chapter, after the inscription and salutation, the apostle instructs the saints he writes to, how to behave under afflictions, and in every state of life; teaches them not to impute their sins to God, but to themselves; directs them in hearing the word, and cautions against self-deception in religion. The inscription and salutation are in Jam 1:1 in which the author of the epistle is described by his name and office; and the persons it is written to, by the tribes of Israel they belonged to, and by the condition in which they were scattered about in the world, to whom the apostle wishes all grace. And as they were in an afflicted state, he begins with an exhortation to rejoice in their afflictions; because hereby faith was tried, and that produced patience, and patience being perfect, is the way to be complete, and want nothing, Jam 1:2, but if any wanted wisdom, how to behave under such exercises, he advises to apply to God for it, from whom it may be expected, since he is the giver of it, and gives it to all, and that liberally, and does not upbraid with the former conduct, Jam 1:5 but then such should ask in faith, or otherwise it cannot be thought they should receive, and besides would justly deserve the characters of fluctuating and unstable persons, Jam 1:6. And the exhortations the apostle had given, he observes, suited all sorts of persons, poor and rich; the one who is exalted amidst his poverty, and the other who is mean, and frail, and mortal, amidst all his riches; which is illustrated by the flower of the grass falling off and perishing, Jam 1:9. And upon the whole, he concludes the blessedness of the man that endures affliction patiently, since a crown of life is promised him, and he will receive it, Jam 1:12 and from external temptations or afflictions, the apostle proceeds to internal ones, temptations to sin; and denies them to be of God, and imputes them to the lusts of men, and gives a very accurate account of the beginning, progress, and finishing of sin by man; and observes, that to place sin to the account of God, and not man, is a very great error, Jam 1:13, which he proves from the pure and holy nature of God; and from the good and perfect gifts, which all, and only, come from him; and instances in regeneration, which is of his will, and by his word, and is the beginning and spring of all good in man, Jam 1:17. And having mentioned the word, as a means of that grace, he gives some rules about hearing it; that it should be heard with eagerness, and received with meekness; and whatsoever is contrary thereunto should be avoided; as a forwardness to be teachers of it: wrath and anger at the doctrines of it, which do not work the righteousness of God; and all impurity and naughtiness of the mind, which must render it inattentive to it; and the rather all this should be regarded, since the word is the ingrafted word, and able to save the souls of men, Jam 1:19 and particular care should be had, that what is heard is put in practice, or otherwise it will be a self-deception; and such will be like a man that beholds his face in a glass goes away, and forgets what sort of a man he is; whereas, if a man looks into the glass of the Gospel hears the word attentively, remembers what he hears, and continues in it, he finds many blessed advantages in so doing, Jam 1:22 and then the apostle distinguishes between a vain religion, and a pure one; a vain religion is only a seeming one, and may be known to be so by a man's having no guard upon his tongue; wherefore if he thinks himself religious, he is mistaken and his heart deceived, Jam 1:26 but pure and undefiled religion, which is so in the sight of God, shows itself in a holy life and conversation in general, and particularly in visiting and assisting widows and orphans in distress, Jam 1:27.

College: James (Book Introduction)

FOREWORD

I owe a debt of gratitude to many for assistance with this volume. John York and John Hunter are responsible for making me a part of the College Press NIV Commentary project. The Institute for Christian Studies, Austin, Texas, allowed me a sabbatical to complete this project. St. Deiniol's Library, Hawarden, Wales, afforded me a generous scholarship to use their considerable resources during my sabbatical. I particularly appreciate the advice and encouragement of my colleague, Jeff Peterson. Most of all, I thank my wife, Deb, for her helpful comments on the manuscript and her constant good humor.

My prayer is that this volume will guide you to a fuller understanding of James and Jude and through them to a closer walk with Jesus, their brother and ours.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

My first introduction to the book of James was in a Bible class at a Christian school my sophomore year of high school. For much of the school year we studied James. The next year, the Bible curriculum was changed, new teachers were hired, and somehow we ended up studying James again. It is a compliment to the power of the book of James that I was not discouraged by that double introduction. Instead, I found the book interesting and challenging both years. Since then James has profoundly shaped my preaching, teaching, and my Christian walk. The book of James is maligned by some and neglected by many. My prayer is that this commentary will help others discover the call to radical discipleship, to rejection of the values of the world, and to friendship with God made by this faithful leader in the apostolic age.

AUTHORSHIP

The writer identifies himself as "James, a servant of God and of the Lord Jesus Christ" (James 1:1). The name "James" (Greek Iakobos ) comes from the Hebrew name "Jacob." It was a popular name for Hebrew men, recalling the rich heritage of Jacob, the founder of Israel. There are five persons named James in the New Testament who could have written this letter.

1. James the brother of Jesus. Some think this is the same James as the son of Alphaeus or "the less" (see below), but that is unlikely.

2. James the apostle, the son of Zebedee. Not only was he an apostle but (along with Peter and John) was part of the inner circle of Jesus who witnessed the Transfiguration and the agony in Gethsemane. However, this James was beheaded by Herod Agrippa I around A.D. 44 (Acts 12:2), making it unlikely he wrote the letter (unless it is by far the earliest New Testament book). Also, if this James wrote the letter, it is strange he did not call himself "an apostle" but only "a servant."

3. James the apostle, the son of Alphaeus (Matthew 10:3; Acts 1:13). The same objection, the author does not call himself an apostle, applies here. Although this James was an apostle, little is known about him.

4. James "the less" (or "the younger," Mark 15:40). Little is known of this James also, making it unlikely that he would write a letter accepted as authoritative. This may be the same James as #3.

5. James, the father of Judas (Luke 6:16; Acts 1:13). He too is obscure.

There are two other possibilities for authorship.

6. It is written by another unknown James.

7. It is written by someone who uses the name James to increase the authority of his letter. This practice of pseudonymous authorship, that is, of writing in the name of a famous teacher, was known in the ancient world. The central argument for this position is that the Greek of the letter of James is too elegant to have been written by a Palestinian peasant such as the brother of Jesus. It must, therefore, have been written by a more literate writer who used his name. However, recent scholarship has shown that Palestine was quite cosmopolitan in the first century. So, it is impossible to say how fluent a Palestinian Jew might be in Greek.

Others claim that James 2:14-26 is reacting to the teaching of Paul's epistles on faith and works. Thus, it must be written after Paul's letters and so after the lifetime of James the Lord's brother. If this is the case, some argue, then the letter is pseudonymous. However, it is not clear that James reacts to Paul (see the commentary on James 2:14-26 below). Even if he is, he could be responding to Paul before Romans and Galatians are penned.

It is likely then that the letter was written by a well-known James. The son of Zebedee and the brother of Jesus were the two most famous persons with this name in the early church. James the son of Zebedee was martyred too early to have written this letter. Therefore, James, the brother of Jesus and Jude, is most likely the author. This has been the traditional consensus of the church through the ages.

The content of the letter is consistent with the view that James the brother of the Lord is its author. The writer is well-known and speaks authoritatively. He knows the teachings of Jesus. He knows the climate, vegetation, and social setting of Palestine. Specifically he mentions the scorching wind (1:11), good and bad water (3:11), figs, olives and grapes (3:12) and the need for early and late rain (5:7). Such knowledge does not prove that the book was written by someone from Palestine but does make it plausible.

THE BROTHERS OF JESUS

The brothers of Jesus, including James and Jude, were prominent leaders in the early church. There is some disagreement over the meaning of "brothers." Some scholars, particularly Roman Catholics who believe in the perpetual virginity of Mary, think the word refers to cousins or other relatives of Jesus. However, the Greek word rarely permits this meaning but is used just as our English word "brother." It is possible that these are Joseph's sons by a previous marriage but more likely that these are the younger children of Joseph and Mary.

These brothers are named in Matthew 13:55 (also Mark 6:3): "Isn't this the carpenter's son? Isn't his mother's name Mary, and aren't his brothers James, Joseph, Simon, and Judas? Aren't all his sisters with us?" Since Matthew and Mark were written several years later than the events they portray, it is likely they mention the brothers of Jesus by name because they were well-known in the early church. James is the first name on this list in both Matthew and Mark, so we assume he is the oldest brother next to Jesus. Judas (or Jude) is last in Matthew but next to last in Mark; thus, he is one of the youngest brothers.

John plainly says the brothers of Jesus did not believe in him during his ministry (John 7:5). On one occasion they actively opposed him: "When his family heard about this, they went to take charge of him, for they said, 'He is out of his mind'" (Mark 3:21). Thinking Jesus was crazy, they sought to have him committed. No wonder Jesus later disclaims his mother and brothers when they come to see him. "'Who are my mother and my brothers?' he asked. Then he looked at those seated in a circle around him and said, 'Here are my mother and my brothers! Whoever does God's will is my brother and sister and mother" (Mark 3:32b-35). His brothers' lack of faith may explain why Jesus on the cross committed his mother to John's care, not to theirs (John 19:26-27). The memory of their unbelief may also be behind the refusal of James and Jude to call themselves brothers of Jesus in their letters, preferring the title "slave of Jesus Christ" (James 1:1; Jude 1).

However after the resurrection and ascension of Jesus, his brothers were with the apostles and others at prayer in the upper room (Acts 1:14). What changed them into believers? They had seen the risen Lord. Paul tells us Jesus appeared to James after the resurrection (1 Corinthians 15:7), and although we are not specifically told, it seems likely he appeared to his other brothers, perhaps as part of the five hundred who saw him at the same time (1 Corinthians 15:6).

James was the best known of the brothers and a leader of the Jerusalem church. When Peter is miraculously released from prison, he wants it reported to "James and the brothers" (Acts 12:17). The judgment given by James wins the day at the Jerusalem council of Acts 15. As leader of the Jewish believers in Jerusalem, James persuades Paul to perform a purification rite in the temple to prove his loyalty to the law (Acts 21:17-26).

The unity between Paul and James in Acts is less evident in Galatians, where Paul calls James one of those in Jerusalem "who seemed to be important" and "reputed to be pillars" (Galatians 2:6,9), perhaps implying that James was not as important as he thought himself to be. Later, men come from James and lead Peter and Barnabas into hypocrisy over refusing to eat with Gentiles (Galatians 2:12). However, the differences between James and Paul should not be overstated. James is concerned that Jewish believers continue to obey the Law as they should. Paul does not want the Law to be forced on Gentiles. In both Acts and Galatians, James and Paul agree that God has called one to minister to the Jews, the other to the Gentiles (Acts 15; Galatians 2:9).

Although James was the best known, the other brothers of Jesus were also Christian leaders. Paul claims the right to take a believing wife along on his journeys as do "the Lord's brothers" (1 Corinthians 9:5). Thus, the brothers of Jesus, including James and Jude, were traveling missionaries in the early church, and so were known and respected by many. Because of their childhood memories of growing up with Jesus and their later experiences of serving the risen Lord, James and Jude are uniquely qualified to speak to Christians in the letters that bear their names.

DATE AND OCCASION

The question of the date of James is connected with the discussion of its authorship. Some who think it is pseudonymous would date it quite late in the first century. However, if it is by James the brother of the Lord, then it must date somewhere between the time he became a leader of the Jerusalem church (about A.D. 40) and his death (about A.D. 62). If it is before the Jerusalem meeting of A.D. 50 (Acts 15), then the dispersion he refers to in v.1 might be the scattering of the church during the persecution by Saul (Acts 8:1). If it is dated that early, it is chronologically the first book of the New Testament. However, James refers often to quotations from the Sermon on the Mount in his letter. He most likely is quoting from an oral tradition of the Sermon but possibly is familiar with Matthew's account. If he indeed knew Matthew's Gospel, then James wrote his letter toward the end of his life.

There are few hints in James of its setting or destination. James the Lord's brother was a leader of the church in Jerusalem. Many scholars thus find a Palestinian setting for the letter. As shown above, the content of the letter is consistent with a Palestinian setting. It is addressed to "the twelve tribes scattered among the nations" ( v. 1). This broad address makes it impossible to define the situation of the recipients of the letter. James is truly a general or catholic (that is, universal) epistle. Since we do not know the specific circumstances of the original readers, this commentary will not speculate on that subject but will focus on the universal application of James' teaching for the church throughout the ages.

STRUCTURE, THEMES, AND STYLE

James is a letter in form; it has a greeting, refers to its readers often as "brothers," and identifies its author by name. However, it is a letter in form only; there are no greetings to persons by name and no mention of the circumstances of author or readers.

James is thus a letter in form, but in essence it is another type of literature, paraenesis or ethical instruction. The Greek philosophers gave such moral instruction in the ancient world. Proverbs is an Old Testament book of morals. Even earlier, Leviticus gives moral instruction to Israel, especially in the "Holiness Code" of Leviticus 19. James often refers to that chapter in his book:

James Quotation from Leviticus James 2:1 Lev 19:15 James 2:8 Lev 19:18 James 2:9 Lev 19:15 James 4:11 Lev 19:16 James 5:4 Lev 19:13 James 5:9 Lev 19:18 James 5:12 Lev 19:12 James 5:20 Lev 19:17 James was also influenced by certain Apocryphal books that taught similar moral maxims. The Apocrypha refers to those books found in certain Greek and Latin translations of the Old Testament that are not accepted as Scripture by Jews or by Protestants. As is seen in the following chart, two of those books, Ecclesiasticus (also known as Sirach, written c. 180 B.C.) and the Wisdom of Solomon (written c. 30 B.C.), have passages that are strikingly similar to certain verses in James:

Topic James Ecclesiasticus Wisdom Patience James 1:2-4 Sirach 1:23 Wisdom James 1:5 Sirach 1:26 Doubt James 1:6-8 Sirach 1:28 Trials James 1:12 Sirach 2:1-5 Temptation James 1:13 Sirach 15:11-12 Hearing James 1:19 Sirach 5:11 Rich and Poor James 2:6 Sirach 13:19 Wis 2:10 Mercy James 2:13 Wis 6:6 Brevity of life James 4:13-16 Wis 5:8-14 Money Rusts James 5:3 Sirach 29:10 Righteous Killed James 5:6 Wis 2:12, 20 Pray for Sick James 5:14 Sirach 38:9 Comparing these passages, it is obvious that James knew and used these books. However, he does not quote them as inspired Scripture. He is following in the same tradition of passing on moral wisdom. Thus, like these and other books of moral teaching, James is loosely organized, tying together related ethical teachings by use of repeated terms. It is difficult to find an overarching theme to the book or divide it into major sections. Instead, James continues to come back to a few important subjects. Although this commentary will proceed verse-by-verse through James, another profitable way of studying the book is to look at it topically. James addresses six major themes in the book:

1. Waiting for the Lord (James 1:2-4, 12-18; 5:7-12).

2. Wisdom (James 1:5-8; 3:13-18).

3. Rich and Poor (James 1:9-11; 2:1-13; 4:13-16; 5:1-6).

4. The Tongue (James 1:19-21,26; 3:1-12; 4:11-12).

5. Prayer (James 1:6-8; 4:1-10; 5:13-20).

6. Faith and Action (James 1:22-27; 2:14-26).

James has a vigorous and fresh writing style. He generally uses short and vivid sentences. He is fond of making comparisons to nature-waves, sun, flowers, planets, animals-to give his teaching concrete expression. He asks his readers short, penetrating questions to cause them to reflect. Sometimes he uses the form of the diatribe, a scathing denunciation of immoral behavior. All these literary uses are common in moral literature.

JAMES AND THE SERMON ON THE MOUNT

There are so many parallels between James and the teaching of Jesus in Matthew 5-7 and Luke 6 and 11 that James can best be thought of as a commentary on the Sermon on the Mount. There are more parallels between James and Matthew, but the language of the allusions is more similar to Luke. This could mean that James knew the Gospels of Matthew and Luke. However, it is more likely that James knew the sermon through oral tradition, since the early church would be sure to preserve the ethical teaching of Jesus. The following chart shows that every section of James has an echo of the Sermon:

Topic in James Sermon on the Mount Trials (1:2-4) Matthew 5:10-12, 48; Luke 6:23 Asking (1:5-8) Matthew 7:7-8; Luke 11:9-10 Riches (1:9-11) Matthew 6:19-21 God's Gifts (1:12-18) Matthew 7:11; Luke 11:13 Listening (1:19-27) Matthew 5:22; 7:21-27; Luke 6:46-49 Judging (2:1-13) Matthew 5:3,5,7,19-22; 7:1-5; Luke 6:20 Faith and Works (2:14-26) Matthew 7:21-23 The Tongue (3:1-12) Matthew 7:16; Luke 6:44-45 Wisdom (3:13-18) Matthew 5:5-9 The World or God (4:1-10) Matthew 5:4, 8; 6:7-8, 24; 7:7-8; Luke 6:25 Slander (4:11-12) Matthew 5:21-22; 7:1; Luke 6:37 Tomorrow (4:13-17) Matthew 6:25-34 The Rich (5:1-6) Matthew 6:19-21; Luke 6:24-25; 12:33 Patience (5:7-11) Matthew 5:11-12; 7:1; Luke 6:22-23 Swearing (5:12) Matthew 5:33-37 Prayer (5:13-18) Matthew 6:12-15; 7:7-11 These parallels are discussed in the commentary. Some are near verbatim quotations from the Sermon on the Mount; some are clear references; some are only vague allusions. However, the recognition that James is intentionally relating the teachings of Jesus to the situation of his readers increases one's appreciation for the book. As we will see below, James is no legalist but one who serves the church by calling it back to what Jesus intended it to be, a community that practices a higher righteousness (Matthew 5:20).

THE VALUE OF JAMES

There are two widespread misunderstandings of James that must be avoided to appreciate its value. One is that James is a legalistic book. Martin Luther (1483-1546) called it "an epistle of straw," meaning it had little value because he could not find the gospel there. Luther and many after him misunderstood the teaching of James on faith and works. As we will show below in the commentary, James did not believe in works righteousness but, like Paul, taught that Christians are saved by an active faith.

A more recent version of "James the legalist" is held by scholars who say James only repeats Jewish moral instruction, so there is nothing specifically Christian in his teaching. It is true that much of James is Jewish moral teaching. So is most of the moral teaching of Jesus. Since Jesus came to fulfill the Law and Prophets (Matthew 5:17), how can it be otherwise? James repeats the moral teaching from the Sermon on the Mount. However, James (like Jesus) takes conventional moral wisdom (both Jewish and Greek) and redefines it in light of the incarnation and the sure return of Christ. James's ethic is thus eschatological (from the Greek word e[scato", eschatos, "last," that is the last days). He tells Christians how to live as they wait for Christ's return. Thus, James is a thoroughly Christian book.

The second misunderstanding is that James is a practical book; it deals with people where they are and gives concrete steps on how they can improve. Of course, James is practical if one means he is concerned with Christian living. His words are certainly relevant to contemporary Christians. To show that relevance, every section of the commentary will end with a summary and application of James's teaching to Christian living today.

However, by calling James "practical" some mean it simply enforces our own cultural values. Such could not be farther from the truth. James is a thoroughly impractical book in that he challenges our assumptions at every turn. He condemns human wisdom and is pessimistic of the ability of humans to reform themselves. He is hopeful, however, of God's transcendent power in the believer. By calling on his readers to receive "wisdom from above" (James 3:17), he fights worldliness in the church by calling Christians to wait patiently for the Lord's return. If we feel comfortable with the teaching of James (or rather, with the teaching of Jesus, since he is the original source of James's teaching), then we have probably misunderstood it. It is a radical, counter-cultural message that the church today needs to hear and do.

-College Press New Testament Commentary: with the NIV

APPENDIX

PREACHING AND TEACHING FROM JAMES

This material is adapted from presentations given at the Minister's Sermon Seminar at the Institute for Christian Studies, Austin, Texas, and at the Biblical Preaching Seminar at Lipscomb University, Nashville, Tennessee. Although intended primarily as guides for preaching from James, these suggestions have also been used as source material for topical classes in Bible school settings.

The following repeats in outline form much of what is found in the Introduction to James in the Commentary. The exegetical considerations also reflect the Commentary, but the sermon suggestions are designed to aid application in preaching and teaching.

CONSIDERATIONS ON PREACHING JAMES.

I. What kind of literature is James?

1. A Letter?

In form only: Begins as a letter, but no specific audience, setting, or greetings.

2. Paraenesis.

Ethical exhortation.

Similar to Proverbs, Ecclesiasticus, Wisdom of Solomon, 1 Peter, Hermas, and traditional Hellenistic moral instruction.

3. Challenge of preaching paraenetic material.

Dangers of moralism and of baptizing conventional wisdom.

4. Lack of central organization. Repeated topics. Lends itself to topical preaching from different passages.

II. Misunderstandings of James.

1. Too Jewish. Emphasizes a works righteousness. Legalistic. No distinctive Christian teaching. "Epistle of Straw" (Luther). Answer: James' ethic is eschatological. He takes conventional moral wisdom (both Jewish and Greek) and redefines it in light of the incarnation and return of Christ, the end (limit and goal) of time. 2. A Practical Book. Deals with people where they are and answers their questions. Gives concrete steps on how people can improve. Answer: James is a thoroughly impractical book. He condemns human wisdom. He is pessimistic of human ability, but hopeful of God's transcendent power in the believer. He challenges worldliness in the church with his eschatological perspective. Exegetical Considerations: James 1:2-4, 12-18; 5:7-12.

Theme: Waiting.

James 1:2-4.

1. "Brothers" (v. 2) used 14 times in James. Pastoral tone. Family implies closeness and responsibility.

2. All joy. "All" implies sincerity, not putting best face on trouble. Joy here is not pleasure, but "eschatological anticipated joy" [Davids].

3. "Trials" (v. 2) is an ambiguous word that may refer to trouble, persecution, or temptation (1:12-13). Many kinds ("multicolored") may refer to all three.

4. Trials are also tests (v. 3, see 1 Peter 1:7). Reminds one of Abraham, Job, and others. The effects of trials, not the trials themselves, are described.

5. Tests produce "heroic endurance" (v. 4), steadfastness, fortitude, constancy, strong consistency, staying power.

6. Heroic endurance is not an end in itself, but should be allowed to grow into perfection (a word James uses more often than any N.T. writer). The concern here is for maturity and completeness, not just a static lack of error. Perfection in James is eschatological, that is, brought by God and the end of steadfast obedience (Matthew 5:48).

James 1:12-16.

1. "Blessed" (v. 12) like the Beatitudes (Matthew 5:1-12) with their theme of reversal.

2. "Trial" (v. 12) is the same word as in vv. 3 and 4, and here implies persecution, since temptation should be resisted, not just endured.

3. The crown of life (see Revelation 2:10) refers to eschatological blessedness.

4. "Tempted" (v. 13) is the same word as in v. 12, but the context here implies temptation, not testing. God may test, but he does not tempt. We are to blame for our temptations and sins.

5. Desire births sin that grows into death. Contrast with trials that produce endurance that grows into perfection (v. 4). Death vs. the crown of life.

James 5:7-12.

1. Patience (vv. 7,8,10) in this passage is synonymous with endurance (v. 11).

2. "Until the coming" = as you wait for the coming or in light of the coming.

3. Early and late rain (v. 7) perhaps implies waiting for the Lord's current and future coming.

4. Do not grumble (v. 9). Patience is not just waiting for the Lord, but also bearing with others.

5. "Blessed" (v. 11) ties this passage with James 1:12-18.

6. Job may seem a strange example of patience, since he was bold enough to blame God for his troubles. However, he did show heroic endurance (better than "patience") by maintaining his relation to God and calling on God to appear.

Preaching Challenge: Preaching to an age of activity.

Homiletic Suggestion: "Those Who Stand and Wait": Preaching Text: James 1:12-18.

Introduction: We live in an age where activity is prized. We feel ashamed if we are not overworked. In the church, activity is usually given as the solution to our problems: "We need to be excited, on fire, out doing for the Lord." To stand by and wait for something to happen is thought to show a lack of devotion. But at times of illness when we cannot work, or times of reflection when we are thinking straight, we realize that God does not need our efforts.

In reflecting on his own inability to serve, John Milton in his sonnet "On His Blindness" reminds us:

"God doth not need

Either man's work or his own gifts. Who best

Bear his mild yoke, they serve him best. His state

Is kingly: thousands at his bidding speed,

And post o'er land and ocean without rest;

They also serve who only stand and wait."

I. Stand the Test of Pain and Persecution. (James 1:2-4; 5:10-11).

We may not be persecuted, but we still face "multicolored trials": pain, sickness, grief, and doubt. What should we do in the face of trials? Not look for easy solutions, but grit our teeth and stand the pain. Like Job, we face trials not with a false, accepting "patience," but with heroic endurance, refusing to break relation with God.

II. Wait For Endurance to Produce Character. (James 1:2-4). Heroic endurance is not an end in itself; by standing the pain of trials, we are being transformed, even perfected by God. Standing the test produces a character of maturity.

III. Stand Against Temptation. (James 1:12-16). Temptation comes not from God, but from our own desires. We cannot get off the hook for temptation and sin. Instead of rationalizing our behavior by blaming others (God, Satan, family, society), we should fight temptation with the help of God. Here standing is not heroic endurance, but an active war against sin.

IV. Wait for the Coming of the Lord. (James 5:7-8). This is more than "pie in the sky," or "farther along we'll know more about it." The Lord comes in the present as well as the future. As the farmer stands and waits for rain, so we wait for Christ to act. But Christ's timetable may not be ours. We need patience. Waiting for Christ to act is a long process; it may take our whole life. But our whole existence as Christians is based on our confidence that he will come, that he will act on our behalf. Our task is to stand and wait.

Exegetical Considerations: James 1:5-8; 3:13-18.

Theme: Wisdom.

James 1:5-8.

1. Setting: after section on trial and endurance.

2. To lack nothing (v. 4) is the goal of endurance, but if one lacks wisdom, one should ask God for it.

3. Wisdom reminds one of O.T. parallels, particularly the Wisdom books of Proverbs, Ecclesiastes, and Job.

4. God gives "generously" (the word is found only here in the N.T.), which is better translated "straightforwardly" (with no strings attached) or without hesitation (contrast with "double-minded").

5. He also gives ungrudgingly or "without insult." Thus God is no reluctant, critical Giver.

6. So wisdom here is a gift of grace, unlike O.T. wisdom which can to some extent be "searched out."

7. James 1:6-8 will be discussed in a later sermon on prayer.

James 3:13-18.

1. Wisdom is displayed by good deeds and meekness.

2. True wisdom is contrasted with jealousy or rivalry and with a party spirit or selfish ambition or greedy politics or self-promotion. This second wisdom is not heavenly, but progresses from earthly to sensual (unspiritual) to demonic. It leads to all kinds of wickedness. James' readers ". . . have not traded in worldly views of power for God's viewpoint" (Perkins).

3. Verse 17 is a list of virtues, called "the fruit of righteousness," similar to other N.T. passages. Particularly "fruit" reminds one of Galatians 5:22-23. J.A. Kirk ( NT Studies 16 [1969], 24-38), suggests that in James wisdom functions as the Holy Spirit does in the rest of the N.T.

Preaching challenge: Preaching against "what everyone knows" to be true.

Homiletic Suggestion: Uncommon Sense.

Preaching Text: James 1:5-8; 3:13-18.

Introduction:

What does it take to be a winner, achieve excellence, or find happiness in the world? What passes for common sense today (as shaped by entertainment, self-help books, and success seminars) tells us that positive thinking, self-promotion, and tapping into hidden internal resources ("the inner child") will bring us happiness. Is this true or is there a better way?

I. James talks of an earthly wisdom or "common sense" that is based in ambition and self-promotion (3:14). Such wisdom is not only earthly, but unspiritual and even demonic. It promises much, but leads to all sorts of evil (3:16).

II. In contrast, there is a wisdom from above that produces good behavior and true happiness and success. This wisdom expresses itself in purity, peace, gentleness, mercy, and a willingness to yield to others (a sharp contrast to self-promotion, 3:17).

III. Great courage is called for to reject the first type of common sense. To even question the value of ambition and self-promotion marks one as strange and perhaps even irrational in the eyes of most. Some may call us lazy, critical, or even unAmerican. Still we must stand firm against such a view.

IV. But how in the world can one achieve the second kind of wisdom, if it is so foreign to natural common sense? How can we, on our own, catch the vision of happiness and success this vision promises? We cannot. Not on our own. This wisdom is from above (3:15, 17). It is a gift of God that comes only through faithful prayer (1:5-8).

V. Do you lack wisdom? Are you caught in the "common sense" of this age? Then ask God and he will generously and gladly give.

Exegetical Considerations: James 1:9-11; 2:1-13; 5:1-6.

Theme: Rich and poor.

James 1:9-11.

1. The great reversal of rich and poor is a theme found in the O.T. and the N.T. (particularly Luke). There are also echoes here of the Beatitudes. The "humiliation" of the rich is not an inner feeling, but a transformation (reversal) in status.

2. "Grass" is a popular Jewish image of the transitoriness of life (See Isaiah 40:6-8).

3. "In the midst of pursuits" may be translated "in the middle of his travels." James may have traveling merchants in mind.

James 2:1-13.

1. 2:1-4 is a diatribe against partiality, literally "judging by the face."

2. Verses 2-4 provide a hypothetical example (diatribes have theoretical sparring partners) with a sharp, stylized contrast between rich and poor.

3. Two asides: Does the use of the term "synagogue" for a Christian assembly imply a Jewish context for James? Is the setting here worship or a legal assembly?

4. Verse 4 is difficult to translate, but probably means "Have you not made distinctions among yourselves?"

5. Verses 5-13 is a homily against partiality. The move is from the specific to the general: generally the rich have oppressed the poor and opposed Christ. By contrast, the poor have a special place in God's heart: they are chosen to inherit his riches (a prominent O.T. theme, particularly in the Psalms).

6. Partiality or prejudice may seem a minor sin, a mere human foible, but it is a sin against love of neighbor (the royal law) and as such is as bad as adultery or murder (compare Matthew 5:21-26).

7. This entire section is parallel to Matthew 7:1-14.

James 5:1-6.

1. Again the rich are generally unrighteous. Their riches will not last ("rust" in Matthew 6:19-21) and will even testify against them (cf. "treasure" in Matthew 6:19).

2. The poor cry to the Lord of Hosts (a term of power and vengeance) for vindication (compare Abel's blood and Deuteronomy 24:14ff.) "Fattened for slaughter," see Jeremiah 12:13.

SUMMARY: In James the poor are always righteous and the rich are always evil. This is a generalization and is not always true. However, we should resist the temptation to spiritualize these passages by making "poor" merely a term for the community of the faithful. James's warning is clear: riches are to be viewed not as a sign of grace or a benign blessing, but as at best a snare and a temptation and at worst a sign of judgment.

Preaching challenge: Preaching to people who see themselves as neither rich, nor poor.

Homiletic Suggestion: Face Value.

Preaching Text: James 2:1-13.

Introduction:

What kind of people does it take to build a stable church? At face value, it would seem a church of affluent professional people would provide the kind of social and financial stability a church needs. Given a choice, would we not prefer to have well-off church members, instead of those on the brink of poverty?

Wouldn't such a church be more successful?

I. James calls this preference for the rich "favoritism" or "partiality" and he condemns it in no uncertain terms. To prefer the rich makes us ungodly judges who violate the royal law, a sin as bad as adultery or murder (James 2:1-13).

II. Is not James himself partial to the poor? In a sense, yes. He does not say "never judge between rich and poor," but rather gives new standards for judgment. The gospel turns our values upside down.

The rich will lose their riches (1:9-11). Their wealth will count against them in judgment, because they have lived in luxury, cheated the workers, blasphemed Christ (2:7), and even murdered the righteous (5:1-6).

The poor by contrast have been chosen to be rich in faith and inherit the kingdom.

III. As we saw in the last sermon, "common sense" will not always work as a biblical standard for church building. James calls for conversion, for reversing our standards. If the church should target anyone, it should reach out with good news to the poor. Perhaps one reason our churches have failed to grow is that we try to build churches on those who are self-sufficient, instead of on those in need.

Exegetical Considerations: James 1:19,26; 3:1-12.

Theme: The Tongue.

James 1:19-20.

This passage may be against hasty utterances generally, or against setting oneself up as a teacher (thus "slow to speak" the word of God, vv. 18,22).

James 1:26-27.

"Claims to be religious" may again refer to religious teachers. If the teacher does not bridle the tongue (a phrase used only in James in the N.T.), he deceives himself. Religious talk is no good without action to back it up.

James 3:1-12.

1. Teachers were important leaders in the early church (1 Corinthians 12:28; Acts 13:1; Romans 12:7; Ephesians 4:11). One desiring the authority and prestige of a teacher should also beware of the strict judgment (or harsher penalties) they face, stricter because of their influence and understanding. Those who teach are accountable for those who are taught (1 Corinthians 3:10-15).

2. Verses 2-12 is a traditional diatribe against the tongue. James draws from Jewish sources (Proverbs) and from Hellenistic moral thought and literature. Examples: "bridle" - Sophocles; "rudder" - Aristotle, Plutarch, Philo; "fire" - Proverbs 16:27, Sirach 28:22, Greek moralists; "fig" - Epictetus.

3. Verse 6, "stains the whole body," contrast with pure "unstained" religion (1:27).

4. Verses 9-12, the tongue's "doubleness" is one of James' pet peeves. Compare the double-minded man (1:7-8), and the one who says, but does not do (2:14-17).

Preaching challenge: Avoiding a legalistic morality on one hand and "cheap grace" on the other by calling for a change of heart.

Homiletic Suggestion: We Need Fewer Teachers.

Preaching Text: James 3:1-12.

Introduction.

We need fewer teachers! Such an announcement has probably never been made in our churches. Usually we must beat the bushes for teachers. If you've ever been in charge of recruiting teachers for Bible school, you know how difficult it can be.

I. Yet James says clearly, "Not many of you should become teachers." Why would one not want to be a teacher? There is authority, prestige, and honor in the role. We all like to be experts. But a great responsibility is on the shoulder of a teacher. He can influence for good or evil. Thus he faces stricter judgment and harsher penalties. Why is the teacher in such a dangerous position? Because he uses the uncontrollable tongue.

II. But what if you're not a teacher and don't plan to be? Can you relax and let this sermon pass you by? No. Because even if you do not teach, you have a tongue. Your small tongue rules your body as a bridle rules a horse or a rudder rules a ship. It is an out-of-control fire that cannot be tamed.

III. What sins are committed by the tongue? Anger (1:19), slander (4:11), swearing (5:12), and inconsistency (3:9-12). To James, the last is the worst. One must not praise God and then curse his brother or sister.

IV. So what do we do with our tongues? At one level, the answer is clear: "be slow to speak," watch what you say, think before you speak, work on controlling your tongue. But if the tongue is untamable, why try? Because God can tame it and us. What is at stake here is not just watching your words, but being controlled by God. It's not so much about self-improvement, but about character.

V. So, whether we teach or not, the real question is "Who controls our speech?" or rather "Who controls our life?" The answer to this question is seen not in our intention, but in our speech and actions.

Exegetical Considerations: James 5:13-19.

Theme: Prayer.

1. Verses 13-16 is a saying dealing with various life situations; these are introduced not by conditional clauses (If . . . Then), but as independent sentences (One is . . . Let him), perhaps implying the universality of suffering, cheerfulness, and sickness. Sickness is particularly singled out.

2. Oil here has been understood as medicinal, ceremonial (as in an exorcism), or symbolic of prayer. The reference here is to healing through the miraculous power of Jesus ("in the name of the Lord"), however, v. 15 ascribes this power not to the elders themselves, but to the prayer of faith.

3. The prayer of faith will "save" the sick and the Lord will "raise them up." These terms refer to both cure and resurrection.

4. Verse 15b introduces forgiveness of sins. Here sin is associated with illness. Verse 16 continues the themes of sin, confession, and intercession, and introduces Elijah as an example of one who prays righteously and effectively.

5. Verses 19-20 are a commentary on the admonition in v. 16 to "pray for one another."

Sermon challenge: Preaching to people who believe in "providence," not the power of God through prayer.

Homiletic Suggestion: Pain, Pleasure, Sickness, Sin.

Preaching Text: James 5:13-19.

I. Some of us are hurting. It may be the pain of grief, the agony of defeat and failure, the ache of depression, the strain of worry, or the frustration of life in general. Our pain is real and must not be denied. What do we do when we are in pain? We pray.

II. Some of us are happy. Ecstatic. All goes well with us. We had a week of triumph and accomplishment. We feel good. How do we express our joy? We sing. We sing praise to the God who gives us blessings.

III. Some of us are sick. Some have minor, but nagging illnesses. Some face life-threatening disease. What do we do? We ask for prayer. We ask spiritual leaders to pray for us. Yet it is not the elders or the oil that heals; it is God who hears the prayer of faith and who saves and raises us.

We are not here promised healing from all disease, but we should be bold enough to ask. God is a good and generous God. He can and he will heal. Yet his will is greater than ours. If he does not save us now and raise us from the sick bed, he will save and raise us from the grave.

IV. Some of us are sinful. Some? Don't you mean all? Well, yes and no. All sin. No one has perfect spiritual health, just as no one has perfect physical health. Yet just as some are sick enough to need special help, so too some of us are spiritually sick, caught in a sin and unable to get out. What should we do? Confess our sins to one another. Pray for one another. God will forgive, and heal, and save our soul from death.

Conclusion:

Prayer is for all situations of life: joy and sorrow, pain and pleasure, health and sickness, righteousness and sin. Prayer is effective when nothing else is. It can stop or bring the rain. It can heal, and save, and raise up. Faithful prayer is effective, not because of the way it makes us feel, but because of the God to whom we pray.

Exegetical Considerations: James 1:6-8; 4:1-10.

Theme: Prayer.

James 1:6-8.

1. Faith is connected with the granting of prayer requests in many N.T. passages (Mark 2:5; 4:40; 5:34, 36; 9:23f.; 11:23f.; Matthew 8:10; 9:28; Romans 4:20-21). In v. 6, faith is not a general term, but refers to the certainty that the request will be fulfilled.

2. The sea metaphor (v. 6) is common in ancient literature.

3. Double-minded is a term for indecision, doubt, and unbelief. Specifically here it is doubt that God will grant wisdom. Such a person is unsettled and unstable in faith. Double-minded may be contrasted with loving God with all your heart.

James 4:1-10.

1. "Wars and conflicts" refers to church fights. These spring not from defense of truth, but from desires or cravings ( hedonai, a different word than in 1:14-15) that fight in our members (probably referring to our individual bodies, not church members).

2. Murder (v. 2) does not seem to fit the context. Some (beginning with Erasmus) have suggested the text was originally "you are jealous," but there is no textual evidence for this reading. Desire leading to murder is not an unbelievable concept (Cain and Abel, Matthew 5:21ff., 1 John 3:15).

3. Unmade prayers will not be answered, but selfish prayer will also not be answered.

4. Verses 4-6 condemn such prayers as examples of double-mindedness, pride and hypocrisy (the attempt to befriend God and the world). Such selfishness is apostasy ("Adulterers!").

5. Verses 7-10 call for repentance. Note the descriptions of repentance: submit, draw near, cleanse, purify, lament, mourn, weep, humble. Only such repentance can allow God to restore relationship ("he will exalt you"), including prayer.

Challenge: Preaching to those who separate prayer and life.

Homiletic Suggestion: How Not to Pray.

Preaching Text: James 4:1-10.

Introduction.

How often do we pray? Most will answer "not often enough." When do you pray? Regularly, only when we think of it, only when you're in trouble? Many of us neglect our prayer life and feel guilty for doing so. But if we fail to pray, we are not only guilty, but foolish. God wants to give and we will not ask! But God is not just concerned with how often we pray; he also cares how we pray. This is why James warns us how not to pray.

I. Don't forget to pray! (4:2). "You do not have because you do not ask." How often do we rely on our own power instead of God's? We do not pray because we think we can handle things ourselves, or conversely, because we think our request is too great even for God. We don't pray for headaches (we take aspirin), but we don't pray for the terminally ill (there's no hope for him).

II. Don't pray with selfish desires! (4:1-3). First, don't pray against a brother (4:1-2). Church fights are usually based on personalities, not principles. We insist on our own way, but we dare not ask God to give us our will, but his. Secondly, don't ask for gifts that are purely selfish, that will not benefit others.

III. Don't pray with worldly motives! (4:4-10). "Worldly" conjures up pictures of "don't dance, drink, smoke" sermons. What James condemns is "trying to have it all." We cannot have it all. We cannot be a friend of the world, enjoy its wealth, status and power, and also be a friend of God. We cannot pray for success and faithfulness. Repentance and humility are needed to restore relation to God.

IV. Don't doubt God's goodness in prayer! (1:6-8). Do we sometimes pray thinking, "I hope God does this for me," but deep down we think he won't? James calls this being "double-minded." We believe, but we don't. Like a storm-tossed ship, we go back and forth in our faith. True, at times we do not know God's will for us. But we know he wants to give us wisdom and other spiritual gifts. For those we can (and must) pray with no doubts, believing in the goodness and power of our God.

Conclusion:

How to pray: Continually, with concern for others, humbly, in a relationship with God, with full assurance of faith.

Exegetical Considerations: James 1:22-27; 2:14-26.

Theme: Faith as active obedience.

James 1:22-27.

1. The heart of this passage is the mirror analogy: one who looks in a mirror, sees the need for improvement, but doesn't change is like the one who hears, but doesn't act. One who looks into the law of liberty (a significant term for James's understanding of morality) is called to a new character, one requiring perseverance in action. "Mirror" may also refer to an ideal image of moral exempla [Plutarch].

2. "Doing" is given concrete meaning in self-control and compassion for those in need. Widows and orphans, see Exodus 22:22; Deuteronomy 10:18; Psalm 68:5; Isaiah 1:10-17; Jeremiah 5:8.

3. Mere hearers practice self-deception. They are convinced they have true religion because they have heard the words of salvation.

James 2:14-26.

1. Note that James says "you say you have faith" (v. 14). Such "faith" can only be claimed, not shown.

2. Good intentions and warm feelings do no practical good, and so are not true faith (2:15-16).

3. Examples:

"Faith" without works: demons (who can recite the Shema , Deuteronomy 6:4) v. 19; a dead body, v. 26.

Faith shown by works: Abraham, vv. 21-24; Rahab, v. 25. Both show faith by works of hospitality.

4. James would agree with Paul that Abraham was justified by faith, but not by merely a spoken or claimed faith, but by a tested faith. Paul also uses the language of "working faith" (see 1 Thessalonians 1:3; 2 Thessalonians 1:11).

5. James may be fighting the idea that salvation by faith is purely personal and does not require obligation to others. He too, like us, may have known uninvolved church members.

Preaching Challenge: Preaching to people who have left legalism for an easy "faith" that does not demand obedience.

Homiletic Suggestion: Preaching What You Practice.

Preaching Text: James 2:14-26.

Introduction: What makes one a Christian? What gives true religion?

I. Going to church? (James 1:22-25). If you're 50 years old, have gone to church all your life, four services per week, then you've heard over 10,000 sermons and Bible lessons in your life. 10,000!

So, are you truly religious? Most would say, "You bet." Most would call you a religious nut (10,000 lessons!). But Christianity is not a spectator sport. Hearing and knowing are no good unless acted upon.

If you look in a mirror and see a smudge on your face, it does you no good if you walk away and forget. So too, if you go to church and see yourself in the perfect law of freedom and do nothing to change, it does you no good.

II. Do good intentions make one religious? (James 1:27; 2:14-17). We are all nice people here who wouldn't hurt a fly and who feel strongly for those in need. But if I'm hungry, it does me no good to know you have warm feelings for me. I need food. Intending to do right and even feeling compassion do no good unless they result in action.

III. Faith makes one a Christian. Surely that is true; we have many Scriptures that prove that's true. But what is faith? Believing in the one God? Demons do that. Is it talking the right talk? Confessing Christ? Claiming faith? No, faith is an active verb, it's something you do.

But wasn't Abraham made right by faith (Romans 4:3)? Surely all we have to do to be like him is to confess, "Yes, I believe." But Abraham did his faith; he put it into action by offering Isaac. His faith was not faith until tested.

Faith includes caring for those in need. It implies obligation.

Conclusion:

We often talk of practicing what we preach, as if Christianity was a verbal message that must be acted upon. But Christian faith is first of all something that is done. The gospel is the message of what God has done. Faith is our response to his action in Christ. Christianity is a life, not a recitation of doctrine. Teaching follows the life of faith. We preach what we practice.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

JAMES

Adamson, James. The Epistle of James. New International Commentary. Grand Rapids: Eerdmans, 1976.

. James: The Man and His Message . Grand Rapids: Eerdmans, 1989.

Davids, Peter H. The Epistle of James. New International Greek Testament. Grand Rapids: Eerdmans, 1982.

Dibelius, Martin. James. Hermeneia. Philadelphia: Fortress, 1976.

Hort, F.J.A. The Epistle of St. James. London: Macmillan, 1909.

Johnson, Luke Timothy. The Letter of James. Anchor Bible. New York: Doubleday, 1995.

Kistemaker, Simon J. James and I-III John. New Testament Commentary. Grand Rapids: Baker, 1986.

Knowling, R.J. The Epistle of St. James. Westminster Commentaries. London: Methuen and Co., 1904.

Kugelman, Richard. James & Jude . New Testament Message. Wilmington, DE: Michael Glazier, 1980.

Laws, Sophie. A Commentary on the Epistle of James. Harper New Testament Commentary. New York: Harper, 1980.

Martin, R.A. James . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1982.

Martin, Ralph P. James. Word Biblical Commentary. Waco: Word, 1988.

Mayor, Joseph B. The Epistle of St. James . London: Macmillan, 1897.

McDonnell, Rea. The Catholic Epistles and Hebrews. Wilmington, DE: Michael Glazier, 1986.

Mitton, C. Leslie. The Epistle of James. Grand Rapids: Eerdmans, 1966.

Moo, Douglas J. James. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1985.

Motyer, Alec. The Message of James. The Bible Speaks Today. Downers Grove: IVP, 1988.

Perkins, Pheme. 1,2 Peter, James, Jude. Interpretation. Louisville: John Knox, 1995.

Plummer, Alfred. The General Epistles of St. James and St. Jude. London: Hodder and Stoughton, 1891.

Reicke, Bo. The Epistles of James, Peter, and Jude. Anchor Bible. New York: Doubleday, 1964.

Roberts, J.W. The Letter of James. Living Word Commentary. Abilene: ACU Press, 1963.

Ropes, James Hardy. James. International Critical Commentary. Edinburgh: T&T Clark, 1916.

Ross, Alexander. The Epistles of James and Jude. New International Commentary. Grand Rapids: Eerdmans, 1954.

Sidebottom, E.M. James, Jude, 2 Peter. New Century Bible. Grand Rapids: Eerdmans, 1967.

Stulac, George M. James. IVP New Testament Commentary. Downers Grove: IVP, 1993.

Tasker, R.V.G. The General Epistle of James. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1957.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

DSB Daily Study Bible

ICC International Critical Commentary

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of the New Testament

KJV King James Version

LWC Living Word Commentary

LXX Septuagint

MNTC Moffatt New Testament Commentary

NAC New American Commentary

NCB New Clarendon Bible

NCBC New Century Bible Commentary

NEB New English Bible

NIBC New International Bible Commentary

NIGTC New International Greek Testament Commentary

NRSV New Revised Standard Version

NTC New Testament Commentary

NTS New Testament Studies

PNTC Pelican New Testament Commentary

REB Revised English Bible

RSV Revised Standard Version

TBC Torch Bible Commentaries

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

-College Press New Testament Commentary: with the NIV

College: James (Outline)

OUTLINE

I. GREETING - 1:1

II. ENDURING TRIALS - 1:2-4

III. ASK FOR WISDOM - 1:5-8

IV. RICHES TEMPORARY - 1:9-11

V. TEMPTATION NOT FROM GOD - 1:12-18

VI. SPEAKING, LISTENING, DOING - 1:19-27

VII. JUDGING BY APPEARANCE - 2:1-13

A. Favoritism - 2:1-7

B. The Royal Law - 2:8-13

VIII. FAITH THAT WORKS - 2:14-26

A. Faith Without Works - 2:14-17

B. Faith With Works - 2:18-26

IX. TAMING THE TONGUE - 3:1-12

X. WISDOM, EARTHLY AND HEAVENLY - 3:13-18

XI. FRIENDS OF THE WORLD OR OF GOD - 4:1-10

XII. DON'T SPEAK AGAINST A BROTHER - 4:11-12

XIII. DON'T COUNT ON TOMORROW - 4:13-17

XIV. WARNING TO THE RICH - 5:1-6

XV. WAITING FOR THE LORD - 5:7-11

XVI. DON'T SWEAR - 5:12

XVII. PRAYER, CONFESSION, AND SAVING THE SINNER - 5:13-20

-College Press New Testament Commentary: with the NIV