Text -- James 3:17 (NET)

3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, full of mercy and good fruit, impartial, and not hypocritical.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Jam 3:17

First pure ( prōton men hagnē ).

First in rank and time. Hagnos is from the same root as hagios (holy), old adjective, pure from fault, not half-good and half-bad, like that above.

Robertson: Jam 3:17

Then peaceable ( epeita eirēnikē ).

Old adjective from eirēnē (peace), loving peace here, bringing peace in Heb 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil’ s peace of surrender.

Robertson: Jam 3:17

Gentle ( epieikēs ).

Old adjective (from eikos , reasonable, fair), equitable (Phi 4:5; 1Pe 2:18). No English word renders it clearly.

Robertson: Jam 3:17

Easy to be entreated ( eupeithēs ).

Old adjective (eu , peithomai ), compliant, approachable. Only here in N.T.

Robertson: Jam 3:17

Mercy ( eleous ).

Practical help (Jam 2:13, Jam 2:16).

Robertson: Jam 3:17

Good fruits ( karpōn agathōn ).

Kaloi karpoi in Mat 7:17. Good deeds the fruit of righteousness (Phi 1:11).

Robertson: Jam 3:17

Without variance ( adiakritos ).

Late verbal adjective (from alpha privative and diakrinō , to distinguish). "Unhesitating,"not doubting (diakrinomenos ) like the man in Jam 1:6. Here only in N.T. This wisdom does not put a premium on doubt.

Robertson: Jam 3:17

Without hypocrisy ( anupokritos ).

Late and rare verbal adjective (alpha privative and hupokrinō ). Not hypocritical, sincere, unfeigned (Rom 12:9).

Vincent: Jam 3:17

First

Emphasizing its inner quality, pure, as distinguished from its outward expressions. The idea is not first numerically, but first essentially. The other qualities are secondary as outgrowths of this primary quality.

Vincent: Jam 3:17

Gentle ( ἐπιεικής )

See on 1Pe 2:18.

Vincent: Jam 3:17

Easy to be intreated ( εὐπειθής )

Only here in New Testament.

Vincent: Jam 3:17

Without partiality ( ἀδιάκριτος )

Only here in New Testament and very rare in classical Greek. Rev., without variance or doubting. See on Jam 1:6.

Wesley: Jam 3:17

From all that is earthly, natural, devilish.

Wesley: Jam 3:17

True peace attending purity, it is quiet, inoffensive.

Wesley: Jam 3:17

Soft, mild, yielding, not rigid.

Wesley: Jam 3:17

To be persuaded, or convinced; not stubborn, sour, or morose.

Wesley: Jam 3:17

Both in the heart and in the life, two of which are immediately specified.

Wesley: Jam 3:17

Loving all, without respect of persons; embracing all good things, rejecting all evil.

Wesley: Jam 3:17

Frank, open.

JFB: Jam 3:17

Literally, "chaste," "sanctified": pure from all that is "earthly, sensual (animal), devilish" (Jam 3:15). This is put, "first of all," before "peaceable" because there is an unholy peace with the world which makes no distinction between clean and unclean. Compare "undefiled" and "unspotted from the world," Jam 1:27; Jam 4:4, Jam 4:8, "purify . . . hearts"; 1Pe 1:22, "purified . . . souls" (the same Greek). Ministers must not preach before a purifying change of heart, "Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first because it has respect both to God and to ourselves; the six that follow regard our fellow men. Our first concern is to have in ourselves sanctity; our second, to be at peace with men.

JFB: Jam 3:17

"forbearing"; making allowances for others; lenient towards neighbors, as to the DUTIES they owe us.

JFB: Jam 3:17

Literally, "easily persuaded," tractable; not harsh as to a neighbor's FAULTS.

JFB: Jam 3:17

As to a neighbor's MISERIES.

JFB: Jam 3:17

Contrasted with "every evil work," Jam 3:16.

JFB: Jam 3:17

Recurring to the warning against partial "respect to persons," Jam 2:1, Jam 2:4, Jam 2:9. ALFORD translates as the Greek is translated, Jam 1:6, "wavering," "without doubting." But thus there would be an epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version is therefore better.

JFB: Jam 3:17

Not as ALFORD explains from Jam 1:22, Jam 1:26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others; our peaceableness and mercy towards others must be "without dissimulation."

Clarke: Jam 3:17

The wisdom that is from above - The pure religion of the Lord Jesus, bought by his blood, and infused by his Spirit. See the rabbinical meaning of this phrase at the end of this chapter

Clarke: Jam 3:17

Is first pure - Ἁγνη· Chaste, holy, and clean

Clarke: Jam 3:17

Peaceable - Ειρηνικη· Living in peace with others, and promoting peace among men

Clarke: Jam 3:17

Gentle - Επιεικης· Meek, modest, of an equal mind, taking every thing in good part, and putting the best construction upon all the actions of others

Clarke: Jam 3:17

Easy to be entreated - Ευπειθης· Not stubborn nor obstinate; of a yielding disposition in all indifferent things; obsequious, docile

Clarke: Jam 3:17

Full of mercy - Ready to pass by a transgression, and to grant forgiveness to those who offend, and performing every possible act of kindness

Clarke: Jam 3:17

Good fruits - Each temper and disposition producing fruits suited to and descriptive of its nature

Clarke: Jam 3:17

Without partiality - Αδιακριτος· Without making a difference - rendering to every man his due; and being never swayed by self-interest, worldly honor, or the fear of man; knowing no man after the flesh. One of the Itala has it irreprehensible

Clarke: Jam 3:17

Without hypocrisy - Ανυποκριτος· Without dissimulation; without pretending to be what it is not; acting always in its own character; never working under a mask. Seeking nothing but God’ s glory, and using no other means to attain it than those of his own prescribing.

Calvin: Jam 3:17

17.But the wisdom which is from above. He now mentions the effects of celestial wisdom which are wholly contrary to the former effects. He says first that it is pure; by which term he excludes hypocrisy and ambition. ¹²⁷ He, in the second place, calls it peaceable, to intimate that it is not contentious. In the third place, he calls it kind or humane, that we may know that it is far away from that immoderate austerity which tolerates nothing in our brethren. He also calls it gentle or tractable; by which he means that it widely differs from pride and malignity. In the last place, he says that it is full of mercy, etc., while hypocrisy is inhuman and inexorable. By good fruits he generally refers to all those duties which benevolent men perform towards their brethren; as though he had said, it is full of benevolence. It hence follows, that they lie who glory in their cruel austerity.

But though he had sufficiently condemned hypocrisy, when he said that wisdom is pure or sincere; he makes it more clear by repeating the same thing at the end. We are hence reminded, that for no other reason are we beyond measure morose or austere, but this, because we too much spare ourselves, and connive at our own vices.

But what he says, without discerning ( sine dijudicatione ,) seems strange; for the Spirit of God does not take away the difference between good and evil; nor does he render us so senseless as to be so void of judgment as to praise vice, and regard it as virtue. To this I reply, that James here, by discerning or distinguishing refers to that overanxious and overscrupulous inquiry, such as is commonly carried on by hypocrites, who too minutely examine the sayings and doings of their brethren, and put on them the worst construction. ¹²⁸

Defender: Jam 3:17

The "wisdom that is from above" answers to the seven pillars of wisdom of Pro 9:1. As Proverbs is the Old Testament book of wisdom, contrasting wisdom and folly, so James, in the New Testament, contrasts the wisdom from above and that of the world, the flesh and the devil. Thus, the seven pillars of the house of true wisdom are built on Christ, the one foundation (note Proverbs 8, adumbrating Christ, the Word, as the Creator of all things and, therefore, the only source of true wisdom) constituting the stability of genuine Christian character. These seven characteristics, as given in this verse, are thus the measure of genuine wisdom. They are:

(1) "Pure," a character made clean by the "washing of regeneration" (Tit 3:5); since this attribute is listed as "first," it may be considered as the central pillar, surrounded by the outer six. Without purity of life and doctrine, the other pillars will fall;

(2) "Peaceable" (2Ti 2:24-26);

(3) "Gentle" (or literally "appropriate;" a Christian should always be a gentleman, or gentlewoman);

(4) "Easy to be entreated" (that is, "reasonable");

(5) "Full of mercy and good fruits," always helpful and considerate;

(6) "Without partiality," that is, manifesting true humility;

(7) "Without hypocrisy," always sincere in both speech and action."

TSK: Jam 3:17

the wisdom : Jam 3:15, Jam 1:5, Jam 1:17; Gen 41:38, Gen 41:39; Exo 36:2; 1Ki 3:9, 1Ki 3:12, 1Ki 3:28; 1Ch 22:12; Job 28:12, Job 28:23, Job 28:28; Pro 2:6; Isa 11:2, Isa 11:3; Dan 1:17; Luk 21:15; 1Co 2:6, 1Co 2:7; 1Co 12:8

first : Jam 4:8; Mal 3:3; Mat 5:8; Phi 4:8; Tit 1:15; 1Jo 3:3

peaceable : 1Ch 22:9 *marg. Isa 2:4, Isa 9:6, Isa 9:7, Isa 11:2-9, Isa 32:15-17; Rom 12:18; Heb 12:14

gentle : Isa 40:11; 1Co 13:4-7; 2Co 10:1; Gal 5:22, Gal 5:23; Eph 5:9; 1Th 2:7; 2Ti 2:24; Tit 3:2

full : Joh 1:14; Act 9:36, Act 11:24; Rom 15:14; 2Co 9:10; Phi 1:11; Col 1:10

without : Jam 2:4; Mal 2:9; 1Ti 5:21

partiality : or, wrangling

hypocrisy : Isa 32:6; Mat 23:28; Luk 12:1, Luk 12:2; Joh 1:47; Rom 12:9; 1Pe 1:22, 1Pe 2:1; 1Jo 3:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jam 3:17

But the wisdom that is from above - Compare the notes at 1Co 2:6-7. The wisdom which has a heavenly origin, or which is from God. The man who is characterised by that wisdom will be pure, peaceable, etc. This does not refer to the doctrines of religion, but to its spirit.

Is first pure - That is, the first effect of it on the mind is to make it pure. The influence on the man is to make him upright, sincere, candid, holy. The word here used ( ἁγνη hagnē ) is that which would be applied to one who is innocent, or flee from crime or blame. Compare Phi 4:8; 1Ti 5:22; 1Jo 3:3; where the word is rendered, as here, "pure"; 2Co 7:11; where it is rendered clear, (in this matter); 2Co 11:2; Tit 2:5; 1Pe 3:2, where it is rendered chaste. The meaning here is, that the first and immediate effect of religion is not on the intellect, to make it more enlightened; or on the imagination, to make it more discursive and brilliant; or on the memory and judgment, to make them clearer and stronger; but it is to purify the heart, to make the man upright, inoffensive, and good. This passage should not be applied, as it often is, to the doctrines of religion, as if it were the first duty of a church to keep itself free from errors in doctrine, and that this ought to be sought even in preference to the maintenance of peace - as if it meant that in doctrine a church should be "first pure, then peaceable;"but it should be applied to the individual consciences of men, as showing the effect of religion on the heart and life.

The first thing which it produces is to make the man himself pure and good; then follows the train of blessings which the apostle enumerates as flowing from that. It is true that a church should be pure in doctrinal belief, but that is not the truth taught here. It is not true that the scripture teaches, here or elsewhere, that purity of doctrine is to be preferred to a peaceful spirit; or that it always leads to a peaceful spirit; or that it is proper for professed Christians and Christian ministers to sacrifice, as is often done, a peaceful spirit, in an attempt to preserve purity of doctrine. Most of the persecutions in the church have grown out of this maxim. This led to the establishment of the Inquisition; this kindled the fires of Smithfield; this inspirited Laud and his friends; this has been the origin of no small part of the schisms in the church. A pure spirit is the best promoter of peace, and will do more than anything else to secure the prevalence of truth.

(It is but too true that much unseemly strife has had the aegis of this text thrown over it. The "wrath of man"accounts itself zeal for God, and strange fire usurps the place of the true fire of the sanctuary. Yet the author’ s statement here seems somewhat overcharged; possibly his own personal history may have contributed a little to this result. Although the Greek word ἁγνη hagnē , here qualifying the σοφια sophia , or wisdom, refers to purity of heart, still it remains true that a pure heart will never relinquish its hold on God’ s truth for the sake of a peace that at such a price would be too dearly purchased. A pure heart cannot but be faithful to the truth; it could not otherwise be pure, provided conscientiousness and love of truth form any part of moral purity. Surely, then, an individual solicited to yield up what he believed to be truth, or what were cherished convictions, might properly assign this text as a reason why he could not, and ought not; and if an individual might, why not any number associated into a church?

It is true the Scriptures do not teach that "doctrinal purity"is to be preferred to a "peaceful spirit."However pure a man’ s doctrine may be, if he has not the peaceful spirit he is none of Christ’ s. But the common view of this passage is not chargeable with any such absurdity. It supposes only that there may be circumstances in which the spirit of peace, though possessed, cannot be exercised, except in meek submission to wrong for conscience sake; never can it turn traitor to truth, or make any compromise with error. The "first"of the apostle does not indicate even preference of the pure spirit to the peaceful spirit, but only the order in which they are to be exercised. There must be no attempts to reach peace by overleaping purity. The maxim that a pure heart ought not to sacrifice truth on any consideration whatever, never gave rise to persecution: it has made many martyrs, but never one persecutor; it has pined in the dungeon, but never immured any there; it has burned amid the flames, but never lighted the faggot; it has ascended scaffolds, but never erected them; it has preserved and bequeathed civil and religious liberty, but never assaulted them; it is a divine principle - the principle by which Christianity became strong, and will ultimately command the homage of the world. There is another principle, with which this has no brotherhood, that denies the right of private judgment, and enforces uniformity by the sword: its progeny are inquisitors, and Lauds and Sharpes; and let it have the credit of its own offspring.)

Then peaceable - The effect of true religion - the wisdom which is from above - will be to dispose a man to live in peace with all others. See the Rom 14:19 note; Heb 12:14.

Gentle - Mild, inoffensive, clement. The word here used ( ἐπιεικὴς epieikēs ) is rendered "moderation"in Phi 4:5; patient in 1Ti 3:3; and gentle in Tit 3:2; Jam 3:17, and 1Pe 2:18. It does not occur elsewhere in the New Testament. Every one has a clear idea of the virtue of gentleness - gentleness of spirit, of deportment, and of manners; and every one can see that that is the appropriate spirit of religion. Compare the notes at 2Co 10:1. It is from this word that we have derived the word "gentleman"; and the effect of true religion is to make everyone, in the proper and best sense of the term, a gentleman. How can a man have evidence that he is a true Christian, who is not such? The highest title which can be given to a man is, that he is a Christian gentleman.

And easy to be entreated - The word here used does not elsewhere occur in the New Testament. It means easily persuaded, compliant. Of course, this refers only to cases where it is right and proper to be easily persuaded and complying. It cannot refer to things which are in themselves wrong. The sense is, that he who is under the influence of the wisdom which is from above, is not a stiff, stern, obstinate, unyielding man. He does not take a position, and then hold it whether right or wrong; he is not a man on whom no arguments or persuasions can have any influence. He is not one who cannot be affected by any appeals which may be made to him on the grounds of patriotism, justice, or benevolence; but is one who is ready to yield when truth requires him to do it, and who is willing to sacrifice his own convenience for the good of others. See this illustrated in the case of the apostle Paul, in 1Co 9:20-22. Compare the notes at that passage.

Full of mercy - Merciful; disposed to show compassion to others. This is one of the results of the wisdom that is from above, for it makes us like God, the "Father of mercies."See the notes at Mat 5:7.

And good fruits - The fruits of good living; just, benevolent, and kind actions. Phi 1:11 note; 2Co 9:10 note. Compare Jam 2:14-26.

Without partiality - Margin, "or wrangling."The word here used ( ἀδιάκριτος adiakritos ) occurs nowhere else in the New Testament. It means, properly, "not to be distinguished."Here it may mean either of the following things:

(a)\caps1     n\caps0 ot open to distinction or doubt; that is, unambiguous, so that there shall be no doubt about its origin or nature;

(b)\caps1     m\caps0 aking no distinction, that is, in the treatment of others, or impartial towards them; or,

©\caps1     w\caps0 ithout strife, from διακρίνω diakrinō , to contend.

The second meaning here suggested seems best to accord with the sense of the passage; and according to this the idea is, that the wisdom which is from above, or true religion, makes us impartial in our treatment of others: that is, we are not influenced by a regard to dress, rank, or station, but we are disposed to do equal justice to all, according to their moral worth, and to show kindness to all, according to their wants. See Jam 2:1-4.

And without hypocrisy - What it professes to be; sincere. There is no disguise or mask assumed. What the man pretends to be, he is. This is everywhere the nature of true religion. It has nothing of its own of which to be ashamed, and which needs to be concealed; its office is not to hide or conceal anything that is wrong. It neither is a mask, nor does it need a mask. If such is the nature of the "wisdom which is from above,"who is there that should be ashamed of it? Who is there that should not desire that its blessed influence should spread around the world?

Poole: Jam 3:17

But the wisdom that is from above true wisdom, which is of God, opposed to that which descendeth not from above, Jam 3:15 .

Is first pure either excluding mixture, and then it is opposed to hypocritical; or rather excluding filthiness, and then it is opposed to sensual, Jam 3:15 , and implies freedom from the defilement of sin and error, it being the property of true wisdom to make men adhere both to truth and holiness.

Then peaceable disposeth men to peace, both as to the making and keeping it, in opposition to strife and contention, which is the fruit of the earthly wisdom. Peaceableness, which relates to man, is set after purity, which respects God in the first place, to intimate, that purity must have the preference to peace. Our peace with men must always be with a salvo to our respects to God and holiness.

Gentle or equal, or moderate, Phi 4:5 1Ti 3:3 Tit 3:2 . It implies that gentleness (as we translate it) whereby we bear with others’ infirmities, forgive injuries, interpret all things for the best, recede from our own right for peace sake; and is opposed to that austerity and rigidness in our practices and censures, which will bear with nothing in weak, dissenting, or offending brethren.

Easy to be entreated easily persuadable. True wisdom makes men yield to good admonitions, good counsel, good reason. This is opposed to implacableness, Rom 1:31 ; pride, and obstinacy in evil, Pro 12:1 13:1 .

Full of mercy a grace whereby we pity others that are afflicted, or that offend, and is opposed to inhumanity and inexorableness.

And good fruits beneficence, liberality, and all other offices of humanity, which proceed from mercy.

Without partiality or, without judging, i.e. either a curious inquiring into the faults of others, to find matter for censures, which many times infers wrangling, as our margin renders it; or a discerning between person and person, upon carnal accounts, which is partiality, as it is here translated, and Jam 2:4 .

And without hypocrisy or, counterfeiting, as they do that judge others, being guilty of the same things, or as bad, themselves: or hypocrisy may be here added, to show that sincerity is the perfection of all the rest before named; purity, peace, and gentleness, &c., may be counterfeit; hypocrisy spoils all; and therefore the wisdom that is from above is sincere, and without hypocrisy.

Haydock: Jam 3:17-18

But the true wisdom, which is from above,...is chaste, and pure, peaceable, modest, free from such divisions, tractable, easy to be persuaded [6] of the truths foretold in the Scriptures, &c. Now the fruit and effect of such justice, piety, and sanctity, is sown in peace, with peaceable dispositions, in those who with sincerity seek true peace, and who hereby shall gain the reward of an eternal peace and happiness. (Witham) ---

St. Paul gives a similar character of charity. (1 Corinthians chap. xiii.) "Charity is patient, is kind,...is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil,...believeth all things, hopeth all things, endureth all things." ---

Easy to be persuaded. A good lesson for those devotees, who are not few in number, who are so obstinate and so wedded to their own opinions and ways, as to be unwilling to be controlled, even by those whom God has placed over them, for the direction of their souls. (Haydock) ---

Without judging. That is, it does not condemn a neighbour upon light grounds, or think evil of him. It puts the best construction upon every thing he says or does, and never intrudes itself into the concerns of others. (Calmet) ---

"Judge not, and you shall not be judged," says the Saviour of our souls; "condemn not, and you shall not be condemned." (St. Luke, vi. 37.) "No," says the holy apostle, (1 Corinthians iv. 5.) "judge not before the time until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart."

Haydock: Jam 3:17

[BIBLIOGRAPHY]

Suadibilis, Greek: eupeithes; which may either signify easy to be persuaded or who can easily persuade.

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

Gill: Jam 3:17

But the wisdom that is from above,.... Which has God for its author; which is infused into the soul by the Spirit of God; and leads into the knowledge of things that are above, of heavenly things; and which only is true wisdom and knowledge; and those who are possessed of it are the only true Gnostics; for which; see Gill on Jam 3:13 namely, the grace of God: this wisdom

is first pure; it is pure in itself, it is free from everything that is earthly, carnal, or sensual, or devilish; it produces purity of heart, of life, and conversation; and is the means of keeping persons pure and chaste, and free from impure lusts, lusts of uncleanness, pride, envy, wrath, &c. which prevail in carnal and unregenerate men:

and then peaceable; it inclines and engages those who have it to live in peace with the saints, and even with all men; with those of their own household, with their neighbours, yea, with their enemies: it is also "gentle"; or makes men gentle, moderate, and humane, so as that they bear, and forbear; they bear with the infirmities of the weak; readily forgive injuries done them; do not rigidly exact what is their due, but recede from their just right for the sake of peace and love; and do not bear hard upon others for their failings, but cover them with the mantle of love: and it is

easy to be treated; or those who have it readily yield to the superior judgments and stronger reasonings of others; and are easily induced to hope and believe all things, and entertain a good opinion of men, and their conduct; and are far from being proud, arrogant, obstinate, and overbearing:

full of mercy and good fruits; of compassion and beneficence to the poor; feeding the hungry, clothing the naked, visiting the widows and fatherless in their affliction; and doing all other good works and duties, both with respect to God and man, as fruits of grace, and of the Spirit:

without partiality: to one another; or making a difference between them; showing no respect to persons; bestowing upon the poor and indigent, without any distinction: and

without hypocrisy; either with respect to God or man; not making show of that which they have not, or do not intend.

Commentary -- Verse Notes / Footnotes

NET Notes: Jam 3:17

¹ tn Or “willing to yield,” “open to persuasion.”

² tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

³ tn Or “sincere.”

Geneva Bible: Jam 3:17

But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of ^{( d )} mercy and good fruits, without partiality, and without hypocrisy.

^{( d )} He sets mercy against the fierce and cruel nature of man, and shows that heavenly wisdom brings forth good fruits, for he that is heavenly wise, refers all things to God's glory, and the profit of his neighbours.

Commentary -- Verse Range Notes

TSK Synopsis: Jam 3:1-18

1 We are not rashly or arrogantly to reprove others;

5 but rather to bridle the tongue, a little member, but a powerful instrument of much good, and great harm.

13 They who are truly wise are mild and peaceable without envying and strife.

MHCC: Jam 3:13-18

These verses show the difference between men's pretending to be wise, and their being really so. He who thinks well, or he who talks well, is not wise in the sense of the Scripture, if he does not live and act well. True wisdom may be know by the meekness of the spirit and temper. Those who live in malice, envy, and contention, live in confusion; and are liable to be provoked and hurried to any evil work. Such wisdom comes not down from above, but springs up from earthly principles, acts on earthly motives, and is intent on serving earthly purposes. Those who are lifted up with such wisdom, described by the apostle James, is near to the Christian love, described by the apostle Paul; and both are so described that every man may fully prove the reality of his attainments in them. It has no disguise or deceit. It cannot fall in with those managements the world counts wise, which are crafty and guileful; but it is sincere, and open, and steady, and uniform, and consistent with itself. May the purity, peace, gentleness, teachableness, and mercy shown in all our actions, and the fruits of righteousness abounding in our lives, prove that God has bestowed upon us this excellent gift.

Matthew Henry: Jam 3:13-18

As the sins before condemned arise from an affectation of being thought more wise than others, and being endued with more knowledge than they, so the apostle in these verses shows the difference between men's pretending to be wise and their being really so, and between the wisdom which is from beneath (from earth or hell) and that which is from above.

I. We have some account of true wisdom, with the distinguishing marks and fruits of it: Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom, Jam 3:13. A truly wise man is a very knowing man: he will not set up for the reputation of being wise without laying in a good stock of knowledge; and he will not value himself merely upon knowing things, if he has not wisdom to make a right application and use of that knowledge. These two things must be put together to make up the account of true wisdom: who is wise, and endued with knowledge? Now where this is the happy case of any there will be these following things: - 1. A good conversation. If we are wiser than others, this should be evidenced by the goodness of our conversation, not by the roughness or vanity of it. Words that inform, and heal, and do good, are the marks of wisdom; not those that look great, and do mischief, and are the occasions of evil, either in ourselves or others. 2. True wisdom may be known by its works. The conversation here does not refer only to words, but to the whole of men's practice; therefore it is said, Let him show out of a good conversation his works. True wisdom does not lie in good notions or speculations so much as in good and useful actions. Not he who thinks well, or he who talks well, is in the sense of the scripture allowed to be wise, if he do not live and act well. 3. True wisdom may be known by the meekness of the spirit and temper: Let him show with meekness, etc. It is a great instance of wisdom prudently to bridle our own anger, and patiently to bear the anger of others. And as wisdom will evidence itself in meekness, so meekness will be a great friend to wisdom; for nothing hinders the regular apprehension, the solid judgment, and impartiality of thought, necessary to our acting wisely, so much as passion. When we are mild and calm, we are best able to hear reason, and best able to speak it. Wisdom produces meekness, and meekness increases wisdom.

II. We have the glorying of those taken away who are of a contrary character to that now mentioned, and their wisdom exposed in all its boasts and productions: " If you have bitter envying and strife in your hearts, glory not, etc., Jam 3:14-16. Pretend what you will, and think yourselves ever so wise, yet you have abundance of reason to cease your glorying, if you run down love and peace, and give way to bitter envying and strife. Your zeal for truth or orthodoxy, and your boasts of knowing more than others, if you employ these only to make others hateful, and to show your own spite and heart-burnings against them, are a shame to your profession of Christianity, and a downright contradiction to it. Lie not thus against the truth."Observe, 1. Envying and strife are opposed to the meekness of wisdom. The heart is the seat of both; but envy and wisdom cannot dwell together in the same heart. Holy zeal and bitter envying are as different as the flames of seraphim and the fire of hell. 2. The order of things here laid down. Envying is first and excites strife; strife endeavours to excuse itself by vain-glorying and lying; and then (Jam 3:16) hereupon ensue confusion and every evil work. Those who live in malice, envy, and contention, live in confusion, and are liable to be provoked and hurried to any evil work. Such disorders raise many temptations, strengthen temptations, and involve men in a great deal of guilt. One sin begets another, and it cannot be imagined how much mischief is produced: there is every evil work. And is such wisdom as produces these effects to be gloried in? This cannot be without giving the lie to Christianity, and pretending that this wisdom is what it is not. For observe, 3. Whence such wisdom cometh: It descendeth not from above, but ariseth from beneath; and, to speak plainly, it is earthly, sensual, devilish, Jam 3:15. It springs from earthly principles, acts upon earthly motives, and is intent upon serving earthly purposes. It is sensual indulging the flesh, and making provision to fulfil the lusts and desires of it. Or, according to the original word, psuchikē , it is animal of human - the mere working of natural reason, without any supernatural light. And it is devilish, such wisdom being the wisdom of devils (to create uneasiness and to do hurt), and being inspired by devils, whose condemnation is pride (1Ti 3:6), and who are noted in other places of scripture for their wrath, and their accusing the brethren. And therefore those who are lifted up with such wisdom as this must fall into the condemnation of the devil.

III. We have the lovely picture of that wisdom which is from above more fully drawn, and set in opposition to this which is from beneath: But the wisdom that is from above is first pure, then peaceable, etc., Jam 3:17, Jam 3:18. Observe here, True wisdom is God's gift. It is not gained by conversing with men, nor by the knowledge of the world (as some think and speak), but it comes from above. It consists of these several things: - 1. It is pure, without mixture of maxims or aims that would debase it: and it is free from iniquity and defilements, not allowing of any known sin, but studious of holiness both in heart and life. 2. The wisdom that is from above is peaceable. Peace follows purity, and depends upon it. Those who are truly wise do what they can to preserve peace, that it may not be broken; and to make peace, that where it is lost it may be restored. In kingdoms, in families, in churches, in all societies, and in all interviews and transactions, heavenly wisdom makes men peaceable. 3. It is gentle, not standing upon extreme right in matters of property; not saying nor doing any thing rigorous in points of censure; not being furious about opinions, urging our own beyond their weight nor theirs who oppose us beyond their intention; not being rude and overbearing in conversation, nor harsh and cruel in temper. Gentleness may thus be opposed to all these. 4. Heavenly wisdom is easy to be entreated, eupeithēs ; it is very persuadable, either to what is good or from what is evil. There is an easiness that is weak and faulty; but it is not a blamable easiness to yield ourselves to the persuasions of God's word, and to all just and reasonable counsels or requests of our fellow-creatures; no, nor to give up a dispute, where there appears a good reason for it and where a good end may be answered by it. 5. Heavenly wisdom is full of mercy and good fruits, inwardly disposed to every thing that is kind and good, both to relieve those who want and to forgive those who offend, and actually to do this whenever proper occasions offer. 6. Heavenly wisdom is without partiality. The original word, adiakritos , signifies to be without suspicion, or free from judging, making no undue surmises nor differences in our conduct towards one person more than another. The margin reads it, without wrangling, not acting the part of sectaries, and disputing merely for the sake of a party; nor censuring others purely on account of their differing from us. The wisest men are least apt to be censurers. 7. That wisdom which is from above is without hypocrisy. It has no disguises nor deceits. It cannot fall in with those managements which the world counts wise, which are crafty and guileful; but it is sincere and open, steady and uniform, and consistent with itself. O that you and I may always be guided by such wisdom as this! that with Paul we may be able to say, Not with fleshly wisdom, but in simplicity and godly sincerity, by the grace of God, we have our conversation. And then, lastly, true wisdom will go on to sow the fruits of righteousness in peace, and thus, if it may be, to make peace in the world, Jam 3:18. And that which is sown in peace will produce a harvest of joys. Let others reap the fruits of contentions, and all the advantages they can propose to themselves by them; but let us go on peaceably to sow the seeds of righteousness, and we may depend upon it our labour will not be lost. For light is sown for the righteous, and gladness for the upright in heart; and the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.

Barclay: Jam 3:17-18

The Jewish sages were always agreed that the true wisdom came from above. It was not the attainment. of man but the gift of God. Wisdom describes this wisdom as "the breath of the power of God, and a pure influence flowing from the glory of the Almighty" (Wis 7:25). The same book prays, "Give me the wisdom that sitteth by thy throne" (Wis 9:4); and again, "O send her from Thy holy heavens, and from the throne of thy glory" (Wis 9:8). Ben Sirach began his book with the sentence, "All wisdom cometh from the Lord, and is with him for ever" (Sir 1:1); and he makes Wisdom say, "I came out of the mouth of the Most High" (Sir 24:3). With one voice the Jewish sages agreed that wisdom came to men from God.

James uses eight words to describe this wisdom, and every one has a great picture in it.

(i) The true wisdom is pure. The Greek is hagnos (53) and its root meaning is pure enough to approach the gods. At first it had only a ceremonial meaning and meant nothing more than that a man had gone through the right ritual cleansings. So, for instance, Euripides can make one of his characters say, "My hands are pure, but my heart is not." At this stage hagnos (53) describes ritual, but not necessarily moral, purity. But as time went on the word came to describe the moral purity which alone can approach the gods. On the Temple of Aesculapius at Epidaurus there was the inscription at the entrance: "He who would enter the divine temple must be pure (hagnos, 53); and purity is to have a mind which thinks holy thoughts." The true wisdom is so cleansed of all ulterior motives and of self that it has become pure enough to see God. Worldly wisdom might well wish to escape God's sight; the true wisdom is able to bear his very scrutiny.

(ii) The true wisdom is eirenikos (1516). We have translated this peaceable but it has a very special meaning. Eirene (1515) means peace, and when it is used of men its basic meaning is right relationships between man and man, and between man and God The true wisdom produces right relationships. There is a kind of clever and arrogant wisdom which separates man from man, and which makes a man look with superior contempt on his fellows. There is a kind of cruel wisdom which takes a delight in hurting others with clever, but cutting, words. There is a kind of depraved wisdom which seduces men away from their loyalty to God. But the true wisdom at all times brings men closer to one another and to God.

(iii) The true wisdom is epieikes (1933). Of all Greek words in the New Testament this is the most untranslatable. Aristotle defined it as that "which is just beyond the written law" and as "justice and better than justice" and as that "which steps in to correct things when the law itself becomes unjust." The man who is epieikes (1933) is the man who knows when it is actually wrong to apply the strict letter of the law. He knows how to forgive when strict justice gives him a Perfect right to condemn. He knows how to make allowances, when not to stand upon his rights, how to temper justice with mercy, always remembers that there are greater things in the world than rules and regulations. It is impossible to find an English word to translate this quality. Matthew Arnold called it "sweet reasonableness" and it is the ability to extend to others the kindly consideration we would wish to receive ourselves.

Barclay: Jam 3:17-18

(iv) The true wisdom is eupeithes (2138). Here we must make a choice between two meanings. (a) Eupeithes (2138) can mean ever ready to obey. The first of William Law's rules for life was, "To fix it deep in my mind that I have but one business upon my hands, to seek for eternal happiness by doing the will of God." If we take the word in this sense, it means that the truly wise man is for ever ready to obey whenever God's voice comes to him. (b) Eupeithes (2138) can mean easy to persuade, not in the sense of being pliable and weak, but in the sense of not being stubborn and of being willing to listen to reason and to appeal. Coming as it does after epieikes (1933), it probably bears this second meaning here. The true wisdom is not rigid but is willing to listen and skilled in knowing when wisely to yield.

(v) We take the next two terms together. The true wisdom is full of mercy (eleos, 1656) and good fruits. Eleos (1656) is a word which acquired a new meaning in Christian thought. The Greeks defined it as pity for the man who is suffering unjustly; but Christianity means far more than that by eleos (1656). (a) In Christian thought eleos (1656) means mercy for the man who is in trouble, even if the trouble is his own fault. Christian pity is the reflection of God's pity; and that went out to men, not only when they were suffering unjustly, but when they were suffering through their own fault. We are so apt to say of someone in trouble, "It is his own fault; he brought it on himself," and, therefore, to feel no responsibility for him. Christian mercy is mercy for any man who is in trouble, even if he has brought that trouble on himself. (b) In Christian thought eleos (1656) means mercy which issues in good fruits, that is, which issues in practical help. Christian pity is not merely an emotion; it is action. We can never say that we have truly pitied anyone until we have helped him.

(vi) The true wisdom is adiakritos (87), undivided. This means that it is not wavering and vacillating; it knows its own mind, chooses its course and abides by it. There are those who think that it is clever never to make one's mind up about anything. They speak about having an open mind and about suspending judgment. But the Christian wisdom is based on the Christian certainties which come to us from God through Jesus Christ.

(vii) The true wisdom is anupokritos (505), without hypocrisy. That is to say, it is not a pose and does not deal in deception. It is honest; it never pretends to be what it is not; and it never acts a part to gain its own ends.

Finally, James says something which every Christian Church and every Christian group should have written on its heart. The Revised Standard Version correctly translates the Greek literally: "The harvest of righteousness is sown in peace by those who make peace." This is a highly compressed sentence. Let us remember that peace, eirene (1515), means right relationships between man and man. So, then, what James is saying is this, "We are all trying to reap the harvest which a good life brings. But the seeds which bring the rich harvest can never flourish in any atmosphere other than one of right relationships between man and man. And the only people who can sow these seeds and reap the reward are those whose life work it has been to produce such right relationships."

That is to say, nothing good can ever grow in an atmosphere where men are at variance with one another. A group where there is bitterness and strife is a barren soil in which the seeds of righteousness can never grow and out of which no reward can ever come, The man who disturbs personal relationships and is responsible for strife and bitterness has cut himself off from the reward which God gives to those who live his life.

Constable: Jam 3:13-18

B. Controlling the Mind 3:13-18

As in the previous chapters, James began his discussion of human speech with a practical exhortation and continued to deal with increasingly basic issues. He spoke of the importance of controlling one's mind next to enable his readers to understand how to control their tongues. Wisdom in the mind affects one's use of his or her tongue. Note the key words "wise" and "wisdom" (vv. 13, 17), which bracket the thought of this section, as well of the prominence of "peaceable" and "peace" that conclude it (vv. 17, 18).

Constable: Jam 3:17-18

3. The importance of loving peace 3:17-18

3:17 In contrast, the wisdom God gives has several characteristics. It is pure, meaning free of the defilements mentioned. It is peaceable, namely, peace-loving, peace-practicing, and peace-yielding. It is gentle or considerate of others. It is reasonable, that is, open to reason and willing to yield to reasonable requests. It is full of mercy in that it is actively sympathetic to the needy. It is full of good fruits (good works). It is unwaveringly singleminded in its devotion to God rather than double-minded. It is, finally, without hypocrisy, namely, true to appearances.

"Thus purity' is not just one quality among others but the key to them all."¹⁴⁹

3:18 People committed to preserving peace must teach the Word of God peacefully to reap a harvest of righteousness (cf. 1:20). That good fruit will not come if teachers sow it in words and ways that inflame and antagonize people (cf. 1 Tim. 5:1-2; 2 Tim. 2:14, 24-26).

"To raise a harvest of righteousness' demands a certain kind of climate. A crop of righteousness cannot be produced in the climate of bitterness and self-seeking. Righteousness will grow only in a climate of peace."¹⁵⁰

To restate James' thought in this chapter, our words are very important as we seek to carry out the ministry God has called us to fulfill. We cannot control our tongues easily. Therefore we should not be too quick to take on a teaching ministry. The only One who can control our tongues is God who can give us wisdom. The marks of the wisdom He provides are humility, graciousness, and peace.

James warns against anything that does not bear the fruit of good works: unfruitful religion (1:25-26), unfruitful faith (2:26), and unfruitful wisdom (3:17-18).

College: Jam 3:1-18

JAMES 3

IX. TAMING THE TONGUE (3:1-12)

¹ Not many of you should presume to be teachers, my brothers, because you know that we who teach will be judged more strictly. ² We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.

³ When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. ⁴ Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. ⁵ Likewise the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. ⁶ The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell.

⁷ All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man, ⁸ but no man can tame the tongue. It is a restless evil, full of deadly poison.

⁹ With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God's likeness. ¹⁰ Out of the same mouth come praise and cursing. My brothers, this should not be. ¹¹ Can both fresh water and salt ^a water flow from the same spring? ¹² My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.

^a 11 Greek bitter (see also verse 14)

In 1:19 James says one should be slow to speak and in 1:26 he states that one cannot have true religion without reining in the tongue. In this section he returns to that theme. As with his other strong words of exhortation, James softens the blow by addressing his readers warmly as "brothers" three times in this section (3:1,10,12).

3:1 Not many of you should presume to be teachers, my brothers,

He begins with a curt instruction: "Not many of you become teachers." The teacher or rabbi was an honored position in ancient Judaism and early Christianity. Jesus himself was often called "Teacher" (didaskolo" , didaskolos ) by the scribes as well as by his disciples (Matthew 8:19; 23:8-10; Mark 4:38; Luke 9:38; John 13:13-14). Certain leaders in the early church were also called teachers (Acts 13:1; 1 Corinthians 12:28-29; Romans 12:7; Ephesians 4:11; 1 Timothy 2:7; 2 Timothy 1:11). The role of teacher overlapped with other types of leaders in the early church such as preachers, missionaries, elders, and apostles. It is, therefore, hard to define precisely the office of teacher, but it was a position of influence.

Because of the prominence given to teachers, one might be tempted to aspire to the position out of a desire for recognition instead of a calling to serve. Jesus condemns those who love to be seen by others and greeted as "Rabbi" (Matthew 23:5-7). It is difficult, even today, for teachers or ministers to keep a proper humility when hundreds or even thousands of people are hanging on their every word. The temptation for teachers to say what people want to hear in order to be popular is also not a new one (2 Timothy 4:3; compare Paul's insistence that he had not hesitated to proclaim the whole will of God to the Ephesians, Acts 20:27). The NIV thus translates, "Not many of you should presume to be teachers."

because you know that we who teach will be judged more strictly.

The teacher's role in the church is not to be taken hastily for it carries with it a peculiar danger; the teacher uses the unruly tongue. While all Christians can sin with the tongue, teachers are particularly vulnerable for several reasons. First, they simply have more opportunities for speaking. Teachers by definition must speak and not be silent; because they use many words, they are more likely to be at fault in their speech.

Second, teachers are often tempted to use their pulpits or classrooms to boast of their own knowledge and speak derisively of those who disagree with them. Discussion of positions and issues easily degenerates into character assassination. Teachers may have the desire to set people straight or even to tell them off. It is right for scholars to be hard on ideas but easy on people. Unfortunately, the opposite often is the case. There are still those who "preach Christ out of selfish ambition, not sincerely, supposing they can stir up trouble . . ." (Philippians 1:17).

What teachers say can do damage to others, even if they speak with kindness. There is such a thing as false teaching that can cost listeners their salvation if they follow it (cf. Matthew 5:19; 18:6). Sincerity in itself is no guarantee that what a teacher says is healthy teaching. Teachers must be certain they are teaching the truth and not deceiving themselves and their students. Even if they believe the truth themselves, teachers must be careful to communicate it clearly and not inadvertently to lead others astray . Lack of serious preparation for teaching can result in as much harm as intentionally spreading false doctrine. The teacher is always in danger of falling in love with his own voice, claiming knowledge he does not have and so turning to "meaningless talk" (1 Timothy 1:6).

Finally, a teacher of the Bible cannot easily claim ignorance of God's commands. The one who knows more has a greater responsibility to serve as a moral example. To do otherwise is hypocrisy (cf. Romans 2:17-24) Although no teacher is perfect, "Do what I say, not what I do" will not convince many of the truth. As Jesus said, "That servant who knows his master's will and does not get ready or does not do what his master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked" (Luke 12:47-48).

James also says teachers (including himself by using "we") "will be judged more strictly." This may mean that a higher standard (literally, "a greater judgment") will be applied to them. Everyone will be responsible on the day of judgment for every careless word spoken (Matthew 12:36). Since teachers have more opportunity for careless words, their responsibility will be greater on that day.

The words "will be judged more strictly" can also be translated "will be punished more severely." The idea of degrees of punishment in the afterlife may be strange to some but is supported by the "many blows, few blows" passage above and by other sayings of Jesus (Matthew 23:13 in some manuscripts; Luke 20:47). In most of these passages, the stricter punishment is specifically directed against the teachers of the law. It is likely then, that James also threatens teachers with more severe punishment. This verse is not an invitation to speculate on the exact shape of the afterlife but rather the strongest warning possible against hastily becoming a teacher.

3:2 We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.

The high calling of teacher does not demand sinless perfection, for "we all stumble in many ways" (cf. James 2:10; Romans 3:23; 1 John 1:8). It does demand that one strive to control the tongue. If one could avoid all mistakes in speech, then he would be perfect (tevleio" , teleios , perfection here understood as maturity as in James 1:4; cf. Matthew 5:48). This seems at first like a strange statement from James. After all, he has said repeatedly that religious speech is not enough; action is required (2:12,14,16,18).

To James, however, controlling speech is itself an act of faith. If one can control the tongue, then one can control the body. This self-control is necessary for true ethical action. Just as there should be no separation between faith and deeds, so also there should be no separation between speech and life. Teachers should both practice what they preach and preach what they practice. This requires controlling the tongue.

3:3 When we put bits into the mouths of horses to make them obey us, we can turn the whole animal.

Although he does not leave his concern for teachers behind, verses 2-12 have application to all the brothers. Not just teachers, but all must fight to control the tongue. James shows the difficulty of that task by illustrating the power of the tongue with examples of large objects controlled by very small parts. In 1:26 James spoke of "keeping a tight rein" on the tongue. Here, in verse 2b, using a different form of the Greek word, he returns to the image of the bit and the horse: "he is able to rein in his whole body" (NIV, "keep his whole body in check"). A large horse is turned by a small bit in its mouth. This was a common illustration in the ancient world, used by Plato and Sophocles in other contexts. In the same way, a human being also can control his whole body by controlling his mouth (v. 2). Not just control, but restraint is pictured by the horse's bit. We must say "whoa" to our words before we speak them too hastily.

3:4 Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go.

The second example, a ship controlled by a rudder, was also well-known, having been used by Aristotle and others. The difference between the large object and the small controller is even greater here. The largest ship is turned by a relatively tiny rudder under the control of a pilot. Strong winds are mentioned to show the danger of misusing a rudder. One small slip can sink the ship. One small slip of the tongue can also destroy lives. As the rider's will controls the horse through the small bit in its mouth, so the pilot's will controls the huge ship through a small rudder.

3:5 Likewise the tongue is a small part of the body, but it makes great boasts.

Yet the human will cannot control the tongue. Instead, the small tongue makes great boasts (aujcevw , aucheô ) and controls one's entire life. "Boasting" may be a reference to those who hastily proclaim themselves teachers and brag of their intellectual and spiritual attainments.

Consider what a great forest is set on fire by a small spark. 3:6 The tongue also is a fire,

The most lengthy illustration is that the tongue is like a fire. This illustration begins with another large-small contrast, a large forest can be destroyed by the smallest of sparks. There is a play on words here, since the same Greek word (hJlivko" , hçlikos, which points to size in either direction) is used for the largeness of the forest and the smallness of the spark. Words that seem small and insignificant can spread rapidly like wildfire, destroying countless relationships (cf. Proverbs 16:27; 26:20-21). No wonder James extends this illustration by saying that the tongue is not simply like a fire, but it is a fire.

a world of evil among the parts of the body.

The next phrase in Greek is difficult to translate, but the NIV reading is a good one: "a world of evil among the parts of the body." The use of "world" (kovsmo" , kosmos ) reflects the command "to keep oneself from being polluted by the world" (James 1:27) and anticipates the discussion of friendship of the world in 4:4. The world is any aspect of human culture that keeps one from God. "World" also implies the vast extent of the damage done by the tongue.

Some have suggested that "the whole body" (NIV, "the whole person") here refers to the church; thus James is warning against teachers who lead the church astray and so corrupt the body of Christ. This seems unlikely. James instead is talking about controlling the self by controlling the tongue, as in v. 2.

It corrupts the whole person, sets the whole course of his life on fire,

Failure to control the tongue will corrupt (or "pollute," spilovw , spiloô ) the "whole person" (as the NIV translates). This is the opposite of the pure and faultless religion that keeps one unpolluted by the world (James 1:27).

"The course (or circle) of life" was a significant phrase in Orphic religion, a type of paganism begun several centuries before Christ. Originally it expressed the doctrine of eternal recurrence, that humans are at the mercy of the turns of the wheel of fate, and what has been will be again. By the time James writes, it had lost most of its religious flavor and simply meant the changing fortunes of life. The point is that the fire of the tongue affects every aspect of life.

and is itself set on fire by hell.

James locates the origin of the fire of the tongue in hell itself. Significantly, this is the only time the word "hell" (gevenna , gehenna ) is used outside of the Gospels. Gehenna is literally the Valley of Hinnom near Jerusalem where pagan sacrifices were offered in the Old Testament (Joshua 15:8; 18:16; 2 Kings 16:3; 21:6; 23:10). Jeremiah calls it "the Valley of Slaughter" (Jeremiah 7:32; 19:6) because of God's judgment against paganism. By the intertestamental period, the valley had become a symbol of the punishment of the last judgment.

James's use of gehenna reflects the sayings of Jesus, particularly in the Sermon on the Mount. Jesus connects speech (saying "You Fool!") to punishment in hell (Matthew 5:22). He warns that it is better to lose one part of the body, an eye or a hand, than for the whole body to be thrown into hell (Matthew 5:29-30). James uses the same Greek word (mevlo" , melos , "part of the body") for the tongue (v. 5). Just as an eye or hand can lead one to hell, according to Jesus, so the tongue is a fire from hell, according to James.

Since James began this section on the tongue with a warning to teachers, he might also be influenced by Jesus' words to the teachers of the Law that they convert someone only "to make him twice a son of hell as you are" (Matthew 23:15). Jesus implies their teaching is from hell, and they are headed there. James warns teachers of stricter punishment and states the tongue has its origin in hell. Since Satan is associated with hell, this is another way of saying that the evil of the tongue is not just the result of human desire (as in James 1:14-15) but of Satan's influence.

3:7 All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man,

Since the evil power of the tongue is from hell or Satan, the tongue is not completely natural. God gave Adam (Genesis 1:26-28) and later Noah (Genesis 9:2) power over nature, that is, over the animals God created. The four classes of creatures here are the same as in Genesis 9:2; they stand for the entire animal kingdom (cf. Deuteronomy 4:17-18; 1 Kings 4:33). God has given humans the ability to tame all kinds of these creatures (cf. Psalm 8:6-8), yet even the wildest beast is easier to control than one's own tongue. The lion tamer in the center ring of the circus is in less danger than anyone who has a tongue.

3:8 but no man can tame the tongue. It is a restless evil, full of deadly poison.

The only other time the word "tame" (damavzw , damazô ) is used in the New Testament is in the story of the demon-possessed man whom no one was strong enough to tame (Mark 5:4). In the same way, one cannot tame the tongue because its evil was not made by God. It is not God's creation but Satan's. This is hyperbole. James is not saying the physical tongue was not made by God, but rather, if left unrestrained, the evil of the tongue becomes even demonic. To use an Old Testament example, the tongue is like the poison of a snake (Psalms 58:3-4; 140:3; cf. Romans 3:13).

The tongue can be used for good; one can even use it to praise God. The problem is that the tongue is not consistently good. One of the greatest evils of the tongue is inconsistency. James calls it "a restless evil." The Greek word translated "restless" (ajkatavstato" , akatastatos ) is used in James 1:8 to describe the double-minded man as "unstable." Just as the doubter in chapter one is unsure in his prayers to God, so the tongue is inconsistent in praise.

3:9 With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God's likeness.

By using "we" James includes himself as one prone to inconsistency: we praise "our Lord and Father" (a phrase found only here in the Bible) and curse people with the same tongue. This is equivalent to both praising and cursing God, since humans bear God's image or likeness (Genesis 1:26-28). "Praise" (eujlogevw , eulogeô ) is literally "to bless." "Blessed be the Lord" is the typical Old Testament phrase for praise. The phrase was also used by the early church (Romans 1:25; 9:5; 2 Corinthians 1:3; 11:31; Ephesians 1:3; 1 Peter 1:3).

3:10 Out of the same mouth come praise and cursing. My brothers, this should not be.

Cursing here does not refer to the biblical practice of calling on God to punish others, as the Psalmist frequently does or like Paul handing over certain ones to Satan (1 Corinthians 5:5; 1 Timothy 1:20). Paul can even say, "If anyone does not love the Lord - a curse be on him" (1 Corinthians 16:22). Rather, James has in mind the personal curse that displays hatred toward the brother, as in Jesus' warning that calling a brother "fool" is as punishable as murder (Matthew 5:21-22).

The Bible affirms that one who claims to love and serve God while hating a fellow human is a liar (1 John 4:19). Few Christians would admit hatred for others, but their speech betrays them. They sing God's praises loud in church on Sunday then wound others, even those closest to them, with their words the rest of the week. Such inconsistency is unthinkable to James: "My brothers, this should not be."

3:11 Can both fresh water and salt water flow from the same spring? 3:12 My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water.

Inconsistency is also unnatural. Sweet and bitter waters do not come from the same source. This is an interesting example in light of Israel's experience in the wilderness. At Marah, it took a miracle from God to turn bitter water to sweet (Exodus 15:23-25). God's power is also needed to make our speech consistent. Plants produce only after their kind (cf. Matthew 7:16-17). God made nature to be consistent. The tongue is inconsistent. It does not keep to its proper place in the creation but partakes of another, evil nature, that of hell itself.

Section Summary and Application:

James's portrait of the evils of the tongue seems relentlessly gloomy. Teachers in particular are subject to the dangers of the tongue, but they are not alone. The small tongue controls the whole person. It is a fire from hell. Unlike nature, it is inconsistent. It cannot be tamed.

If all this is true, why should we even try to control the tongue? It seems a hopeless cause. Yet James expects us to make every effort to be slow to speak (1:19), to rein in the tongue (1:26), and to avoid slander (4:11). How is this possible? The answer is found in a brief phrase in 3:8, "No man can tame the tongue." No man can, but God can. If the tongue is set on fire of hell, there is One who is greater than hell, One who has triumphed over Satan. James later will urge submission to God (4:7). God alone has the power to subdue the unruly tongue if we will only trust in him.

What is at stake here is not just watching our words but being controlled by God. "For out of the overflow of the heart the mouth speaks" (Matthew 12:34b). James is not pointing so much to self-improvement but to character. Whether or not we are teachers, the real question is, "Who controls our speech?" or rather, "Who controls our life?" James reminds us that the true answer to this question is not seen in our intentions but in our speech and actions.

X. WISDOM, EARTHLY AND HEAVENLY (3:13-18)

¹³ Who is wise and understanding among you? Let him show it by his good life, by deeds done in the humility that comes from wisdom. ¹⁴ But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. ¹⁵ Such "wisdom" does not come down from heaven but is earthly, unspiritual, of the devil. ¹⁶ For where you have envy and selfish ambition, there you find disorder and every evil practice.

¹⁷ But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. ¹⁸ Peacemakers who sow in peace raise a harvest of righteousness.

James returns to the theme of wisdom, first found in 1:5-8. See the comments there on the nature of wisdom and its Old Testament background. Wisdom is also a virtue in the New Testament (Matthew 23:34; Romans 16:19; 1 Corinthians 6:5; Ephesians 5:15). Some suggest that James is still directing his words at the teachers whom he warned in 3:1. Teachers claimed wisdom and might be tempted toward envy and ambition, which James condemns below. While this focus on teachers is possible, this is, more likely, a general admonition from James to all his readers. They should follow true wisdom, not the "wisdom" of the age.

3:13 Who is wise and understanding among you?

James begins this section with a question, characteristic of the diatribe form he likes so well: "Who is wise and understanding among you?" Wisdom is linked with understanding (ejpisthvmwn , epistçmôn , a word found only here in the Greek New Testament). "Understanding" is a synonym for "wisdom" (sofiva , sophia ) that emphasizes the intellectual aspect of knowledge. The two words were so frequently linked in the Old Testament (Deuteronomy 1:13; 4:6; 1 Kings 4:29; Job 28:28; Daniel 1:4) that they had become a single term: "wise and understanding."

Let him show it by his good life, by deeds done in the humility that comes from wisdom.

If one is truly wise, he will show it by his conduct, just as one shows faith by deeds (James 2:18). A merely verbal claim to wisdom is no better than a verbal claim to faith. Biblical wisdom is never intellectual attainment alone; it is a way of living in harmony with God and others. Jesus said, "Wisdom is proved right by her actions" (Matthew 11:19).

The actions of true wisdom display humility or meekness. Ancient Greek moralists thought meekness was a virtue that could easily become a weakness, making one a victim. In the New Testament, however, the word is always positive. Jesus blesses the meek (Matthew 5:5) and describes himself as meek (Matthew 11:29). Christians are exhorted to follow his example (1 Corinthians 4:21; 2 Corinthians 10:1; Galatians 5:23; 6:1; Ephesians 4:2; Colossians 3:12; 2 Timothy 2:25; Titus 3:2; 1 Peter 3:15).

In regard to people, meekness includes a warm and gentle friendliness that James earlier contrasted with anger (1:20-21). As describing one's relation to God, it implies a humble acceptance of his will. Thus, the word that saves must be humbly accepted (1:21). One who is truly wise will not boast of his knowledge and insight, as if he had gained wisdom by his own power. Instead, true wisdom is the gift of the one who gives generously (James 1:5). Christians must receive that gift with gratitude and humility.

3:14 But if you harbor bitter envy and selfish ambition in your hearts,

James contrasts this true, meek wisdom that comes from God with a so-called "wisdom" that is worldly, focused solely on this life. The argument here is similar to his argument on the two types of faith (2:14-26). Faith without deeds is dead. It is no faith at all. So a wisdom that is not humble is really no wisdom at all. Such a wisdom springs not from humility before God and meekness before neighbor but from bitter envy and selfish ambition.

The word translated "envy" (zh'lo" , zelos ) is sometimes used positively in the New Testament for enthusiastic commitment: "zeal" (John 2:17; Romans 10:2; 2 Corinthians 7:11; 9:2; Philippians 3:6). Many times the term is used for those who are enthusiastically committed to their own advancement at the expense of others: "envy" or "jealousy" (Acts 5:17; 13:45; Romans 13:13; 1 Corinthians 3:3; 2 Corinthians 12:20; Galatians 5:20). Sometimes even zeal for God can be perverted into personal rivalry with others. James calls this envy "bitter," (pikrov" , pikros ), the same word he used to describe the salt or bitter water in v. 11. Envy embitters and poisons relationships. Like bitter water, it promises life but brings death.

Coupled with envy is selfish ambition (ejriqeiva , eritheia ). This word is used by Aristotle to refer to partisan political fights. Here it points to the attitude of unrestrained self-promotion that gathers a group of admirers around oneself and so leads to division in the church (cf. Romans 2:8; 1 Corinthians 1:11-12; 2 Corinthians 12:20; Galatians 5:20; Philippians 1:17). "Ambition" is a positive word to most contemporary people. James reminds his readers that one realizes personal ambition often at the expense of others.

do not boast about it or deny the truth.

Bitter envy and selfish ambition find their home in the heart, the seat of emotion, purpose, and character (Genesis 6:5; Exodus 4:21; Deuteronomy 6:6; Psalm 11:2; cf. James 1:26; 4:8). Such inner attitudes cannot be hidden for long. Soon they show themselves in boasting (see v. 5) and in denying the truth (literally, "lie against the truth"). The last phrase may be a redundant phrase, or may be a reference to opposing the word of truth that gives new birth (James 1:18).

3:15 Such "wisdom" does not come down from heaven

There is "wisdom" or common sense in ambition and self-promotion. "Looking out for number one" seems to work well in the world. Such wisdom, however, does not come down from heaven (in Greek, "from above"). It is not one of the good and perfect gifts of the Father above (James 1:17). Instead, it progresses (or rather, digresses) from earthly to unspiritual to demonic.

but is earthly, unspiritual, of the devil.

"Earthly" (ejpivgeio" , epigeios ) means this so-called wisdom is merely human, not from God above (cf. John 3:12; 1 Corinthians 15:40; 2 Corinthians 5:1; Philippians 3:19). This description is similar to Paul's discussion of "the wisdom of the world" in 1 Corinthians 1:18-2:5.

This "wisdom" is also unspiritual. In Greek (yucikov" , psychikos) , it is literally "of the soul." It is a wisdom of the natural person (cf. 1 Corinthians 15:44,46), not the spiritual person. Ambitious, envious wisdom is not from the Holy Spirit. To one who has such "wisdom," the words and ways of the Spirit seem foolish (1 Corinthians 2:13-14). Such men "follow mere natural instincts and do not have the Spirit" (Jude 19).

Finally, such wisdom is demonic. It is not just a lower form of wisdom but is in direct opposition to God. As the tongue is set on fire by hell (James 3:6), so this wisdom has its source in the realm of Satan. Demons have a type of faith (James 2:19); they also have a type of wisdom. However, Christians should avoid such wisdom at all costs since they are to have nothing to do with the works of demons (1 Corinthians 10:20-21; 1 Timothy 4:1).

3:16 For where you have envy and selfish ambition, there you find disorder and every evil practice.

Envy and selfish ambition lead to disorder. This is a different form of the word used to describe the "unstable" double-minded man (James 1:8) and the "restless" evil of the tongue (James 3:8). Envy and ambition cause instability and restlessness in human relationships. They can split and completely destroy a church (2 Corinthians 12:20), resulting in every kind of mean and underhanded practice. As Thomas Campbell said, "That division among the Christians is a horrid evil, fraught with many evils."

3:17 But the wisdom that comes from heaven

James contrasts this worldly wisdom with the wisdom from above by giving a list of virtues that come from heavenly wisdom. Such virtue lists were common among Greek moralists and are found elsewhere in the New Testament. This list is quite similar to a description of wisdom in the Apocrypha (Wisdom of Solomon 7:22-30). It also resembles the Beatitudes (Matthew 5:3-12) and the fruit of the Spirit (Galatians 5:22-23). Indeed, in James, wisdom functions as the Holy Spirit does in the rest of the New Testament. It is the gift of God (James 1:5) that produces fruit, the "harvest of righteousness" (James 3:18).

is first of all pure;

Wisdom calls for purity. Pure implies moral and spiritual virtue as well as singleness of will. The double-minded person cannot receive wisdom from God because he lacks that purity of will (James 1:6-8). Later, James will exhort the double-minded to purify their hearts (James 4:8). Since the character of God is described as pure (1 John 3:3), then only those pure in heart will see him (Matthew 5:8).

then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere.

True wisdom works for peace (cf. Matthew 5:9; Galatians 5:22; Romans 12:18; Ephesians 6:15; Hebrews 12:11,14). The biblical idea of peace is more than the absence of war or conflict. It describes harmonious relations within an individual and between members of a society. In Hebrew, peace ( shalom ) is used as a greeting and also as a way of inquiring after someone's state of being. To be at peace is to be happy, to be whole, to be right with God, fellow humans, and creation. Peace is the opposite of the rivalry, instability, and division brought by envy and ambition.

Wisdom is also considerate and submissive (cf. 2 Corinthians 10:1; Philippians 4:5; 1 Timothy 3:3; Titus 3:2). These two words both point to an attitude that thinks of others instead of self. True wisdom does not insist on its own way but is open to persuasion from others. The wise person is compliant and reasonable, not a know-it-all. He "listens carefully to the other instead of attacking him."

Wisdom is shown by actions, good fruit, that stem from mercy (cf. Matthew 5:7). As true religion cares for widows and orphans (James 1:27), and true faith clothes the naked and feeds the hungry (James 2:15-17), so true wisdom produces acts of mercy and compassion for those in need.

Wisdom is impartial. This may mean the wise avoid favoritism. They do not prefer certain persons over others on the basis of their appearance or position (James 2:1-11). However, this Greek word (ajdiavkrito" , adiakritos ) for impartial can also be translated, "unwavering." Wisdom does not have the restless inconsistency of the evil tongue (James 3:9-12) but is wholehearted in its devotion to God.

Finally wisdom is sincere (ajnupovkrito" , anypokritos , cf. Romans 12:9; 2 Corinthians 6:6; 1 Timothy 1:5; 2 Timothy 1:5). True wisdom does not have to show off. It does not have the pretentious display of the ambitious. Jesus constantly denounced the hypocrisy of those who claimed to be wise but did not obey God (Matthew 6:2, 5, 16; 7:5; 15:7; Mark 12:15; Luke 12:56; 13:15). The truly wise are not hypocritical. They have a consistency between what they say and how they live.

3:18 Peacemakers who sow in peace raise a harvest of righteousness.

James ends his list with what sounds like a proverb: the one who sows peace reaps righteousness (for similar phrases, see Proverbs 11:30; Isaiah 32:16-17; Amos 6:12; 2 Corinthians 9:10; Galatians 5:22; Philippians 1:11; Hebrews 12:11). The repetition of different forms of "peace" shows that this is the central characteristic of wisdom to James. Wisdom from above always strives for harmony. Worldly wisdom, marked by envy and ambition, always disrupts relationships.

Section Summary and Application:

This section on two types of wisdom has great relevance for Christians today. What passes for wisdom or common sense in our world is shaped by the entertainment media, self-help books, and success seminars. This "wisdom" tells us that positive thinking, self-promotion, and tapping into hidden internal resources will bring happiness, excellence, and success. Such thinking is not just "out there" in the world; it is taken for granted in the church. Like the original readers of James, we "have not traded in worldly views of power and importance for God's viewpoint."

James talks of another type of wisdom, a heavenly common sense that is in direct opposition to the thinking of our age. This wisdom seeks peace, not success. It desires purity, not happiness. It shows itself in a willingness to yield to others, a sharp contrast to ambitious self-promotion.

Great courage is called for to reject worldly wisdom. To question the value of ambition and self-promotion marks one as strange and perhaps even irrational in the minds of most people. Some may call Christians lazy, critical, or even subversive to American ideals. Still, we must stand against this earthly, unspiritual, demonic "wisdom."

But how in the world can we achieve true wisdom if it is so foreign to natural common sense? James reminds us that such wisdom is not the result of human effort. It is from above, a gift of God that comes only through faithful prayer (James 1:5-8).

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Jam 3:17

This is the spirit in which we should share our faith. See Pro 15:1 . Beware of " religious" types. They tend to gravitate toward the evangelistic enterprise. They will contend with you about doctrine and steal your time from the work of evangelism. You will recognize them by their lack of gentleness, mercy, and willingness to yield to reason.

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).

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 3 (Chapter Introduction)

Overview

Jam 3:1, We are not rashly or arrogantly to reprove others; Jam 3:5, but rather to bridle the tongue, a little member, but a powerful instrument of much good, and great harm; Jam 3:13, They who are truly wise are mild and peaceable without envying and strife.

Poole: James 3 (Chapter Introduction)

CHAPTER 3

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 3 (Chapter Introduction)

(Jam 3:1-12) Cautions against proud behaviour, and the mischief of an unruly tongue.

(Jam 3:13-18) The excellence of heavenly wisdom, in opposition to that which is worldly.

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 3 (Chapter Introduction)

The apostle here reproves ambition, and an arrogant magisterial tongue; and shows the duty and advantage of bridling it because of its power to do mischief. Those who profess religion ought especially to govern their tongues (Jam 3:1-12). True wisdom makes men meek, and avoiders of strife and envy: and hereby it may easily be distinguished from a wisdom that is earthly and hypocritical (Jam 3:13 to the end).

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 3 (Chapter Introduction)

The Teacher's Peril (Jam_3:1)

The Universal Danger (Jam_3:2)

Little But Powerful (Jam_3:3-5)

A Destructive Fire (Jam_3:5-6)

The Corruption Within (Jam_3:5-6 Continued)

Beyond All Taming (Jam_3:7-8)

Blessing And Cursing (Jam_3:9-12)

The Man Who Ought Never To Be A Teacher (Jam_3:13-14)

The Wrong Kind Of Wisdom (Jam_3:15-16)

The True Wisdom (1) (Jam_3:17-18)

The True Wisdom (2) (Jam_3:17-18 Continued)

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

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______. "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.

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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.

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_____. "The Theological Message of James." Journal of the Evangelical Theological Society 29:1 (March 1986):55-61.

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_____. The Tests of Faith. London: InterVarsity Press, 1970.

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_____. "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.

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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 3 (Chapter Introduction)

INTRODUCTION TO JAMES 3

In this chapter the apostle cautions against censoriousness, and reproving others with a magisterial air; advises to bridle the tongue, and guard against the vices of it; and shows what true wisdom is, and from whence it comes. He advises the saints not to arrogate too much to themselves, and take upon them to be the censorious reprovers of others; which he dissuades from, by the consideration of the greater damnation such shall receive, and by the frailty of all men, and a common proneness to offend by words; for he must be a very singular man indeed that does not offend by words, Jam 3:1 wherefore he exhorts them to watch over their words, and bridle their tongues; which he illustrates by the methods used with horses to keep them in subjection, and with ships, to turn them as occasion serves, and the master pleases, Jam 3:3 and though the tongue is a little member, and not comparable to a horse, or ship, for its bulk; yet it boasts of great things, has a world of iniquity in it, and much mischief is done by it, being influenced by the powers of hell; therefore care, and all possible means, should be used to restrain it, Jam 3:5 though it is not tameable by man, only by the Lord, when all sorts of creatures are, even the most fierce and savage, and therefore are worse than they, being an unruly evil, and full of deadly poison, Jam 3:7. And what is the most monstrous and shocking, blessing and cursing come out of the same mouth, are pronounced by the same tongue, which is used in blessing God, and cursing men made after his image, which by no means ought to be done, Jam 3:9 and which is not to be paralleled in nature; no instance like it can be given, no fountain sending forth, in the same place, water sweet and bitter, salt and fresh, or any fig tree bearing olives, or vine figs, Jam 3:11. And because all this evil springs from a vain opinion men have of their own wisdom, the apostle proceeds to give an account of true wisdom; and observes, that that shows itself in good works, in a holy conversation, attended with meekness and humility, and not in envying, strife, and lies, Jam 3:13. Such sort of wisdom is not from heaven, but of the earth; it is not rational; it is no better than that of brutes; yea, no other than that of devils, since where the above sins prevail, it is a hell on earth, there is nothing but confusion, and everything that is vile and wicked, Jam 3:15 but, on the other hand, true wisdom is of an heavenly original, of a pure, peaceable, gentle, and tractable nature, and is full of good fruits or works in its effects, particularly mercy, and is clear of partiality and hypocrisy, Jam 3:17 and as one of its fruits is righteousness, that is sown in peace by the peacemaker, and produces it, Jam 3:18.

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