James Commentary by Robin Watson

8/15/2019 James Commentary by Robin Watson

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PREFACE

Just because people grow old does not necessarily mean they grow up. This is especiallytrue when it comes to being born again. A person could be fifty years old and be a babein Christ. No matter how old one is when he obeys the gospel, he still needs " the puremilk of the word " (1 Pet.2:2) in order to grow. But the time should come when the dietshould change to solid food. This is the meat of the mature. This is the food that " belongsto those who are of full age, that is, those who by reason of use have their sensesexercised to discern both good and evil " (Heb. 5:14 NKJV).

Unfortunately there are many Christians that have " become dull of hearing ." Eventhough they have been in the church long enough to be teachers themselves, they are inneed of someone to teach them again the basic principles of God's word (Heb. 5:11f).These immature brethren have caused many problems in the Lord's body over thecenturies. It was no different in the time of James. So James, being the man of God thathe was, did not sit idly by without addressing this dilemma. Moved by the spirit of God,James wrote a maturity manual for his brethren.

No, nobody is perfect. And yes, we all have our faults. But when imperfection and faultbecome excuses in stead of statements, then there can be no maturity. And the immatureare like children. They whine, cry, fuss, and fight; completely oblivious to the lost and dyingworld around them. All they can see and feel are their own wants and needs. This stiflesthe growth and unity of the church.

This is why we all are expected to grow. With this in mind let us go into this study of theEpistle of James with our minds set on following the many imperatives given therein. If wedo this then we are well on our way to becoming " perfect and complete, lacking innothing "(Jas. 1:4).


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INTRODUCTION

AUTHOR

The man who wrote this epistle claims to be " James, a bond-servant of God and theLord Jesus Christ,... " James was a common name. It was a form of the Hebrew nameJacob.

There were four men with this name mentioned in the New Testament. The mostprominent of the four was "James, the son of Zebedee, the brother of John" (Matt. 4:17-21). He was nicknamed by Christ "Son of thunder" (Mrk. 3:17). He was with Christ whenJairus's daughter was raised (Lk. 8:51). He was also at Christ's transfiguration (Mrk. 9:2).He was the first disciple to die for the cause of Christ. He was put to death by Herod

Agrippa I about A.D. 44 (Acts 12:2).

Another was "James, the son of Alphaeus" (Matt. 10:3; Acts 1:13). He was one of thetwelve apostles (Matt. 10:2-6). He may have also been the brother of Matthew (Mrk.2:14). Also there is James, the father of Judas (Acts 1:13). We have no other informationas to this man.

Then there is "James, the Lord's brother" (Gal. 1:19). This is the one who did not believein Jesus during his earthly ministry (Jn. 7:1-5; Mrk. 3:31-35). Jesus appeared to him after his resurrection (1 Cor. 15:7). He became a believer and is found praying with the women,Mary, and his brothers (Acts 1:14). He was later referred to as a "pillar" in the church (Gal.2:9). He seems to have been the leader of the church at Jerusalem (Acts 15:13; 21:18f).

Of these men, James, the Lord's brother, seems to be the author. James, the brother of John, was martyred too early (A.D. 44) to have written the epistle. Since at least the thirdcentury men such as Origen (c.A.D. 185-253), Eusebius (c.A.D. 265-340), and Jerome(c.A.D. 340-420) have held the Lord's brother to be the author.

The most compelling evidence comes from the epistle itself.

The characteristics of James the brother of the Lord as seen in Acts 21:17-25, in Galatians 2:12, and in the description of "James the Just" byHegesippus ( Ecclesiastical History 2.23) are all in harmony with the heavyemphasis on genuine religious practice and ethical conduct apparent in theepistle. The vocabulary of James' speech and letter in Acts 15:13-29 reveals


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significant similarity to that of the epistle. The authoritative tone of the epistle(forty-six imperatives) agrees well with the authority exercised by James in

Acts 15:13ff.; 21:18. 1

THE AUTHOR'S CHARACTER

James was a family man. He had a Christian wife (1 Cor. 9:5). He was also a man of prayer. Tradition (i.e. early Christian writings that are not part of scripture) tells us that heprayed so much that his knees were as hard as a camel's.

He was also a man of God and a leader. Like all devout Jews, James observed thecustomary practices of Judaism (Acts 21:17-24). He grew up under the Law of Moses andthe traditions of the Rabbis. Even though he kept the Law, he did it only as a matter of custom (Acts 15:1-29). He appeared to be the leader of the church in Jerusalem (Acts15:13; 21:18f).

The over-all character of the man can best be seen in his death. According to Clement of Alexandria, James was thrown down from the gable of the temple, stoned, and beat todeath with a club. The story goes on to relate that James, as did Jesus, died praying for his murderers, asking: "Father forgive them, for they know not what they do."

THE READERS

The epistle is addressed, " To the twelve tribes that are scattered abroad " (Jas. 1:1).

Paul uses the term " the twelve tribes " to refer to the Jewish nation (Acts 26:7). Thesewere those who lived outside of Palestine. They were known as the diaspora . Theywould come from many nations to Jerusalem for Pentecost. When Peter addressed thecrowds on Pentecost, many of those were of the diaspora (Acts 2:9-11). We also knowthat the Jews to whom James wrote were Christians. He refers to them as brethren atleast 19 times in this epistle and they were said to have been holding the faith of Christ(Jas. 2:1). His readers, therefore, would be Jewish Christians.

THE DATE

Since James, according to tradition, was martyred about A.D. 62, this is the latest possibledate that the epistle could have been written. And it is likely, since the epistle presupposesthat the name Christian had already been given (Acts 11:26), and was, by the enemies of Christ and Christians, being blasphemed, that the epistle was written after A.D. 40. 2

The following are some considerations for a date between A.D. 45 - 50:

1. There is no allusion to Gentile Christians, as would be natural after A.D. 50.


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2. The sins condemned are those characteristic of early Jewish Christians.3. The book itself is more like the Sermon on the Mount than the epistles.4. The discussion of faith and works in chapter 2 reveals an absence of the issues facedby Paul in Romans 4 and Galatians 3 after the Jerusalem conference (A.D. 49).5. The evidence of a simple church order favors the early date. The leaders are "teachers"(3:1) and "elders" (5:14).

6. Finally, the use of the Greek term synagogue to describe the church assembly or meeting place (2:2) points to the early period when Christianity was largely confined toJewish circles. 3

WHY THE EPISTLE WAS WRITTEN

Jewish Christians were having great difficulty making the transition from Judaism toChristianity. This in turn affected their personal lives and church fellowship. They wereimpatient in difficult times (1:1-4ff). They were not practicing what they were preaching(2:14ff). They were not in control of their tongues (3:1ff). Fighting and coveting were the

norm (4:1ff). And to top it off, they had become very materialistic (5:1ff).

James wrote to them to try to get them to see their spiritual immaturity. He uses the word"perfect", which means "mature" several times. These brethren had been on "milk" for solong (Heb. 5:11-14) they were not growing in the grace and knowledge of the Lord JesusChrist. James wrote to them to help them grow up.


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OUTLINE OF JAMES

THEME : SPIRITUAL MATURITY

Key Verse: 1:4

I. GREETING TO THE TWELVE TRIBES 1:1II. WHAT CHRISTIANS ARE TO DO WHEN ENCOUNTERING TRIALS 1:2-8

A. Have A Joyful Attitude - (vs 3)B. Understand the Purpose of Trials - (vs 3)C. Let Endurance Produce Maturity - (vs 4)D. Ask God For Wisdom - (vs 5)

III. TRIALS SHOW NO FAVORITISM 1:9-11

IV. BLESSINGS GAINED BY ENDURING TRIALS 1:12 A. God's BlessingB. God's Approval

V. WHAT CHRISTIANS ARE NOT TO DO WHEN ENCOUNTERING TRIALS 1:13-18 A. What Not To Say (vs 13)B. What Not To Be (vs 15)

VI. W HAT TO DO IN VIEW OF THE KNOWLEDGE OF GOD'S GIFTS 1:19-25 A. Things To Be (vss 19,20)B. Things To Do (vss 21-25)

VII. TYPES OF RELIGION 1:26,27 A. Worthless (vs26)B. Pure (vs 27)

VIII. THE SIN OF PERSONAL FAVORITISM 2;1-13 A. Circumstance Addressed (vss 1-3)B. Reasons For Condemnation (vss 4-11)C. Action To Be Taken (vs 12)

IX. THE RELATIONSHIP OF FAITH AND WORKS 2:14-26

A. Can Faith Without Works Save ? (vs 14)B. Is Belief Enough To Save (vs 19)C. Christians Are Justified By Faith And Works (vss 21-25)D. Conclusion (vs 26)

X. INSTRUCTION ON TEACHING 3:1-18


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A. Only A Few Should Become Teachers (vs 1)B. Reasons (vss 2,3)C. Characteristics Of Those Who Wish To Teach (vs 13)D. Earthly Wisdom (vss 14-16)

E. Wisdom From Above (vss 16,17)XI. THE SOURCE OF QUARRELS AND CONFLICTS 4:1-10

A. The Want Of Pleasures (vs 1)B. Reasons For Not Receiving What They Want (vss 2,3)C. It's Affect On Their Relationship With God (vss 4-6)D. Conditions Required For Reconciliation (vss 7-10)

XII. JUDGING, CRITICIZING, AND FAULT-FINDING 4:11,12 A. You Are Not The Judge (vs 11)B. God Is Lawgiver And Judge (vs 12)

XIII. ARROGANT SELF-SUFFICIENCY 4:13-17 A. No Guarantee Of Tomorrow (vs 14)B. The Right Attitude To Have (vs 15)C. The Sin Involved Is Boastful Arrogance (vss 16,17)

XIV. CONDEMNATION OF THE WICKED RICH 5:1-6 A. Weep And Howl (vs 1)B. Reasons For Condemnation (vss 3-6)

XV. THE CHRISTIAN'S REACTION TO THE WICKED RICH 5:7-11

A. Be Patient (vs 7)B. Do Not Complain (vs 9)C. Examples Of Endurance (vss 7,10,11)

XVI. SWEARING 5:12 A. What Not To SayB. What To Say

XVII. THE IMPORTANCE OF PRAYER 5:13-18 A. For the Suffering (vs 13)B. For the Sick (vs 14)C. For the Sinner (vs 15)D. The Example of Elijah (17)


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XVIII. THE RESULTS OF TURNING BACK A STRAYING CHRISTIAN 5:19,20 A. Save His Soul (vs 20)B. Cover His Sins (vs 20)


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EXPOSITION AND TEXT

English Text is the New American Standard Bible.

CHAPTER ONE I. GREETING TO THE TWELVE TRIBES 1:1 James, a bond-servant of God and of the Lord Jesus Christ, to the twelve tribes whoare dispersed abroad, greetings.

1 James,

In the discussion of the authorship of this epistle (cf. Introduction), the writer wasdetermined to be James, the brother of Jesus. More precisely, since Jesus was born of a virgin thus not begotten by an earthly father, James would be his half brother.

a bond-servant of God and of the Lord Jesus Christ,

In describing himself as a " bond-servant ", James thoroughly characterizes his relationshipto God and Jesus. The word " bond-servant " (Greek, doulos ) literally means "a slave, andeven strictly, one born a slave." 1

Though James was the brother of Jesus, he knew he was "bought with a price " (1 Cor.6:20). He knew that when he obeyed the gospel he was " born again " (Jn. 3:3-5), thus

born a slave to both God and Christ.One commentator describes the " bond-servant " as one "who gives oneself up wholly toanother will, serving to the complete disregard of one's own selfish interest." 2

to the twelve tribes that are dispersed abroad,

The designation " the twelve tribes ", as the recipients of this epistle, indicates that theywere Jews (cf. Introduction). In further describing them as being those " who are scatteredabroad ", the obvious reference is to the Jews of the Dispersion (Greek, diaspora ).

The Jewish Diaspora were those Jews who were living outside of Palestine. It is said thatof the 55 million inhabitants of the Roman empire at that time, 7% were Jews. And of the3 million Jewish population as a whole, 2.5 million lived outside of Palestine. This figurerepresents the Dispersion. 3 These Jews were regarded as settlers and had freedom toregulate their own affairs. They organized themselves into religious societies centeredaround the synagogue. They also appointed officers to settle any legal actions. 4


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The Diaspora still considered Jerusalem as the center of religion and politics. Every year thousands went to Jerusalem to observe the Passover and to offer sacrifices. Those whowere 20 years old and over had to pay the annual double-drachma, one of which wasequal to a days wage (Luke 15:8,9), as part of that observance.

It is most likely that it was on this occasion that many became acquainted with James andthose who were converted by the church at Jerusalem (Acts 2) . Being brethren, nationally,James would naturally have had a special bond to them. This may be one reason why headdressed this epistle to them specifically. It must be noted, however, that somecommentators believe the diaspora in this verse is used metaphorically to characterizeboth Jewish and non-Jewish Christians as "pilgrim people, whose fatherland is not on earthbut in heaven" (1 Pt. 1:1; cf. 2:11; Acts 8:1) .

greetings.

This word means "Joy to you, rejoice!" This greeting in the sense of joy makes a naturaltransition to verse 2.

II. WHAT CHRISTIANS ARE TO DO WHEN ENCOUNTERING VARIOUSTRIALS 1:2-11

Consider it all joy my brethren, when you encounter various trials; knowing that thetesting of your faith produces endurance. And let endurance have it's perfect result,that you may be perfect and complete lacking in nothing.

But if any of you lacks wisdom, let him ask of God, who gives to all men generouslyand without reproach and it will be given to him. But let him ask in faith without anydoubting, for the one who doubts is like the surf of the sea driven and tossed by thewind. For let not that man expect that he will receive anything from the Lord, beinga double minded man, unstable in all his ways.

But let the brother of humble circumstances glory in his high position; and let therich man glory in his humiliation, because like flowering grass he will pass away. For the sun rises with a scorching wind, and withers the grass; and it's flower falls off,and the beauty of it's appearance is destroyed; so too the rich man in the midst of his pursuits will fade away.


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2 Consider it all joy my brethren, when you encounter various trials;

A. Have A Joyful Attitude

Joe's life was one of continual trials. I remember quite well a time when it seemed that he

had lost everything. Within a year he had lost his job, family, possessions, identity, andnearly his faith. For months all he could see, hear, and feel was his own pain. Joe readthis verse of scripture over and over and in his agony he would cry, "That's easy for youto say! Your wife didn't take your children and run off." Joe's pain had built a force-fieldaround his mind.

Weeks passed and the same question dominated his thoughts. "How could a loving Godallow His children to experience such pain and at the same time expect them to consider it all joy?" It seemed too unreasonable.

It took time, but through more study, prayer, and pain, the answer was unveiled. Joe cameto realize that he was not being told to consider the trial itself as a joyful occasion, butrather to consider the effects of the trials as a joyful result. James taught him how to findthis joy through these four imperatives:

1. Consider - vs 2.2. Know - vs 3.3. Let - vs 4.4. Ask - vs 5.

Yes, it works. And there is a tremendous blessing waiting for those who will follow theseinstructions. So let us now look at these verses in more detail.

Consider it all joy -

Here James is telling us to consider something. To consider means "...deem, account,think." 5 Considering or thinking about something produces an attitude toward the object of consideration. James is therefore telling us to have a joyful attitude toward trials.

when you encounter -

Hypothetical situations are one thing, but the actual encounter is quite another. When wesee a trial from a distance, it is easy to contemplate the rewards of passing the test. Butas the trial begins and the encounter evokes emotions, then the urgency of all the detailsinvolved can counteract pure joy.

It is during the encounter that we should be focused completely on the goal of the trial. Thisis an act of the will and can dominate the emotional aspects of the test. It was this type of mind-set that allowed Stephen to pray for those who were stoning him (Acts 7:54-60) .


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Please don't misinterpret this. James is NOT telling us to have some sadistic attitude thatfinds pleasure in pain. I don't believe Stephen, or Jesus for that matter, found any joy inthe actual physical pain and suffering that caused their death, BUT they did consider the

joy of doing the will of God and what it meant to a world of lost souls.

The writer of the book of Hebrews explained it best when he wrote, " All discipline for themoment seems not to be joyful, but sorrowful ..." (Hebrews 12:11) . Joy and sorrow arecontrary to one another. The moment of the encounter seems full of sorrow. But thesorrow of the moment can produce something to be joyous about. One of the joys, as theHebrew writer continues, is in attaining the " peaceful fruit of righteousness "(Heb. 12:11) .

And Jesus and Stephen both left this world with this peace knowing that they had donewhat was right in the sight of God.

various trials -

Trials come in a variety of forms. No matter how large or small, simple or complex, all trialscan help us grow. They are increments on the ruler of time that let us know if we aresucceeding or failing in life. They are the eyes of the man in the mirror. They are thestanding eight count; the goal line, home plate; the talk with your children about the issuesof life. They are so numerous that to even contemplate them is mind boggling. And yetall are occasions for growth.

M. Scott Peck speaks of trials in terms of problems. He gives a vivid description of whatproblems are and what they do in these words:

Problems are the cutting edge that distinguishes between success andfailure. Problems call forth our courage and wisdom; indeed they create our courage and wisdom. It is only because of problems that we grow mentallyand spiritually. When we desire to encourage the growth of the human spirit,we challenge and encourage the human capacity to solve problems, just asin school we deliberately set problems for our children to solve. It is throughthe pain of confronting and resolving problems that we learn. 6

God helps us to grow by trying us and making us confront problems. It is how we deal withthe encounter that indicates where we are on the maturity scale.

Having this knowledge of how trials are intended to work for our good in as far as God isinvolved, is why James continues with the imperative to KNOW certain things.

B. Understand the Purpose of Trials

Knowing that the testing of your faith produces endurance. -


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In order for us to have a joyful attitude towards trials we must first have a reason.Reasons come from reasoning. Reasoning comes from knowledge, and James tells usthis is the first thing we must have. We must know certain things in order to be joyful in themidst of trials.

that the testing of your faith -

Here is the first thing we must know; our faith is being tested in these trials . All of Godspeople will have their faith tested. Biblically defined, faith is "the assurance of thingshoped for, the conviction of things not seen." (Heb. 11:1).

Chapter 11 of Hebrews has been called "The Hallmark Of Faith" by many expositors. Itlist a great cloud of witnesses that walked by faith and not by sight. One example of one'sfaith being tested is Abraham. The writer says, " By faith Abraham, when he was called,obeyed by going out to a place which he was to receive for an inheritance; and hewent out, not knowing where he was going ." (Heb. 11:8). Now Abraham had not seen this place. This placed the land in which he was to inherit inthe realm of " things hoped for ." The apostle Paul says, " ...hope that is seen is nothope ;" (Rom. 8:24). This means that all Abraham had to go on was God's word. But thisis precisely how faith comes (Rom. 10:17).

What made Abraham so sure that God would keep his word? Why was Abraham sothoroughly convinced even though he had seen nothing of this land? IT WAS EVIDENCE .You cannot have a conviction without evidence. The evidence was in the history of God'sdealings with man. Abraham didn't walk with Adam and Eve in the garden. He didn'twitness the fall of man. He didn't see Cain kill Abel. He wasn't there when God destroyedthe world with a flood. He wasn't there when Noah stepped out of the ark on the mountain.Yet being a descendent of Noah through Shem, he heard these magnificent stories. Andwhether through oral or written accounts, Abraham believed what history revealed of God.That gave him conviction. That was evidence enough for him. That is what enabled himto move at God's command. And that is what enables us to believe in the promises of God.

This is the faith that is being tested. What we think faith is and what God defines faith tobe may be two different things. Our substitute will not be accepted. For without faith (thefaith described in the 11th chapter of Hebrews) it is impossible to please God (Heb. 11:6) .Therefore, the product of this faith is essential to our salvation.

produces endurance. -

Here is the joyful result of the encounter. This is what trials are intended to produce. Theword " endurance " means to stand unwaveringly without yielding to any outside pressure.It is used in connection with tribulations (Rom. 5:3) , afflictions (2 Cor. 6:4) , and


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persecutions (2 Thess. 1:4) . It is also used in connection with hope (Rom. 5:3; 15:4,5;1Thess. 1:3 ) and joy (Col. 1:11) . But is most often used in connection with eternal life (Lk.21:19; Rom. 2:7;Heb. 10:36;2 Tim. 2:10,12; Jas. 1:12).

According to the eleventh edition of the Encyclopedia Britannica , "Man is a seeker after thegreatest degree of comfort for the least necessary expenditure of energy." Endurance,especially in relation to trials, may entail frustration, grief, sadness, loneliness, anguish,despair, regret, fear, anger, guilt or anxiety. Since these are uncomfortable feelings,and since man is a seeker after the greatest degree of comfort, we therefore try to avoidthe encounter. By avoiding the encounter we also avoid the product of the encounter which is endurance. This can be tragic with eternal consequences.

When we think of the plan of salvation we often think of hear, believe, repent, confess, andbaptism. I cannot recall ever hearing anyone mention endurance in this plan. Jesus,however, made it very plain that this is just as essential as the acts previously mentioned.Speaking to his disciples in reference to the trials they were about to encounter, Jesussaid, " By your endurance you will gain your lives " (Lk. 21:19). He tells them they willbe " hated by all on account of my name, but it is the one who has endured to the endwho will be saved " (Matt. 10:22).

The book of Hebrews shows this truth.

But remember the former days, when, after being enlightened, youendured a great conflict of sufferings, partly, by being made a publicspectacle through reproaches and tribulations, and partly by becomingsharers with those who were so treated. For you showed sympathy tothe prisoners, and accepted joyfully the seizure of your property,

knowing that you have for yourselves a better possession and anabiding one. Therefore, do not throw away your confidence, which hasa great reward. For you have need of endurance, so that when you havedone the will of God, you may receive what is promised.

FOR YET IN A VERY LITTLE WHILE,HE WHO IS COMING WILL COME, ANDWILL NOT DELAY.BUT MY RIGHTEOUS ONE SHALLLIVE BY FAITH;AND IF HE SHRINKS BACK, MY SOULHAS NO PLEASURE IN HIM.

But we are not of those who shrink back to destruction, but of those who have faithto the preserving of the soul (Heb. 10:32-39).

Notice three things that the Hebrew brethren had going for them:


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1. They had endurance - vs 32.2. They had joy - vs 34.3. They had knowledge - vs 34.

It was what they knew (i.e. they had " a better possession and an abiding one .") thathelped them to joyfully endure the trials that were upon them.

No one knows how long these brethren were in this condition. One thing is evidenthowever; some of them were growing weary of the trials and were slipping back. Theywere on the verge of leaving Christ to go back to the Law of Moses where life would bemore comfortable. The writer then informs them of the need of endurance. He then appeals to their commonheritage as a people who have the kind of faith that produces endurance. And with thatintroduction he defines faith through a history lesson of those that had a God-pleasingfaith.

It is no wonder why "endurance " has been called "the queen of virtues, the foundation of right actions, peace in war, calm in tempest, security in plots." It is the quality which keepsa man on his feet with his face to the wind. It is the virtue which can translate the hardesttrial into glory because beyond the pain it sees the goal. 7

This is the effect that God wants in our lives. To be able to endure is to be able to domore. Tough jobs call for tough people. Paul was such a one (2 Cor. 11:22-33) . So was

Abraham (Gen. 22:1-13) , Shadrach, Meshach and Abednego (Dan. 3) , and Joseph (Gen.37:24-28; 39:19-21; 41:38-41;45:1-5) . These men passed the testing of their faith.

But what happens to the one who fails? This one goes through a more difficult test. Theapostle Peter was one of these. He boasted great faith (Matt. 26:31-35) . But when thetesting of his faith came (Matt. 26:69-74) he failed to endure (vs 75) . He did however,endure the failure. And when test time came again (Jn. 21:15-17) he passed and was thengiven the responsibility of feeding the sheep. He preached the first gospel sermon after the ascension of Christ (Acts 2:14-40) .

These men grew strong in the Lord through the testing of their faith. We can do the sameif we will use the knowledge we have of what is actually happening to help us keep our eyes on our goal. Now comes the decision.

C. Let Endurance Produce Maturity4 And let endurance have it's perfect result, -

In order for endurance to have a positive effect in our lives, we must first let it. God will notforce us to mature. We have been given a free will. His tests urge us to grow. They are


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stepping stones to completeness. We must decide which steps to take. If we decidecorrectly, we shall reap the intended result.

that you be perfect and complete, lacking in nothing. -

Here we have the trinity of maturity. Perfection is one of the intended results of enduringtrials. But how can one be perfect when only one man in the history of civilization wasperfect; that being the Christ?

First of all God does not expect us to be perfect in our modern definition of the word. Hedoes not expect "flawless, unerring, correct in every detail" Christians. He expects us toimitate Him (Eph. 5:1) , Christ, and all who are faithful (1 Cor. 11:1; Heb. 6:9-12) . Thosethat are faithful can never be perfect as God and Christ are perfect because " all havesinned and fall short of the glory of God.. ." (Rom. 3:23). The best we can do is toimitate and follow their example of perfection.

Secondly, the Greek word for "perfect " can mean " perfect ," "complete ," or " mature ."8

"In the New Testament it is used of those who have attained to spiritual manhood in Christ,to full maturity and understanding in spiritual matters, and are thus no longer babes andimmature persons in Christ." 9 Endurance helps us put away " childish things " (1 Cor.13:11). In doing this we mature. So " mature " would be a more appropriate translationin this context.

Another intended result of endurance is completeness. To be " complete " means "to beentire, whole, complete in all parts." 10 The best example of this is found in the 13th chapter of 1 Corinthians. Here Paul lists all the parts of mature love. Paul said that if he did nothave this love, in it's complete definition, then he was nothing. And it takes endurance todevelop this kind of love. Endurance, therefore, makes a Christian who is lacking in somespiritual part, become complete.

Finally, endurance places us in a position where we are "lacking in nothing." Since thestatement, " let endurance have its perfect result " or " finish it's work " (NIV) indicatesprogress and development, it fits well with the basic meaning of " lacking " which is a racingterm that means "not being left behind by another." 11

Trials, therefore, should be viewed as obstacles in the decathlon of life. Enduranceenables us to make it through these tests. The strength gained through the pain keeps themature Christian in the front, leading and setting the pace for those who are also in therunning.

The apostle Paul used similar illustrations to portray the Christian life. He asks, " Do younot know that those who run in the race all run, but only one receives the prize? Runin such a way that you may win " (1 Cor. 9:24). The prize in reference is eternal life.This takes hard work and discipline. Paul had to buffet his body in order to make it hisslave. He knew that it was possible, even though he was a preacher, that he could bedisqualified in this race (1 Cor. 9:27) .


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The Hebrew writer, likewise, employs this analogy. He encourages those who arestruggling to, " ...lay aside every encumbrance, and the sin which so easily entanglesus, and let us run with endurance the race set before us, fixing our eyes on Jesus,the author and perfecter of faith, who for the joy set before Him, endured thecross... ." (Heb. 12:1,2).

A Christian who " is lacking in nothing " is one who is disciplined. Since God addressesus as sons, and since He disciplines those whom he loves, it is therefore for discipline thatwe endure (Heb. 12:5-9) . Yes, it is painful. As a matter of fact " All discipline for themoment seems not to be joyful, but sorrowful; yet to those who have been trainedby it, afterwards it yields the peaceful fruit of righteousness " (Heb. 12:11).

To run the race well we must "strengthen the hands that are week and the knees thatare feeble, and make straight paths for your feet, so that the limb which is lame maynot be put out of joint, but rather be healed " (Heb. 12:12,13) . Once healed, we arecomplete in all our parts. Being complete, we can run with endurance the race set before

us without lagging behind.Unfortunately, many of us are lacking when it comes to understanding the need of trialsand the testing of our faith. We may have the knowledge of what trials are intended toaccomplish but we do not have the wisdom that would enable us to count it all joy. James,therefore, gives us this next command to help us become wise.

D. Ask God For Wisdom

5 But if any of you lacks wisdom, let him ask of God, -

An essential element in the progression of maturity is wisdom. Webster defines wisdomas "the ability to judge soundly and deal sagaciously with facts, esp. as they relate to lifeand conduct." James has just given certain facts to his readers: (1). Their faith was beingtested. (2). Tests of ones faith produce endurance. (3). Endurance results in mature,complete Christians who are lacking in nothing.

James, however, could not give them the ability to put these facts together and use themin the right way. He could not give them wisdom. This wisdom comes from God and iscalled " wisdom from above " to distinguish it from human wisdom (Jas. 3:17) . This beingthe case, anyone lacking wisdom must "ask of God."

The psalmist wrote, " The fear of the lord is the beginning of wisdom " (Ps. 111:10).This reverence is self evident in praying for wisdom. Therefore, asking God for wisdom isa wise beginning. This is reminiscent of the Sermon On the Mount (Matt. 7:7-12) . All wemust do is ask.

who gives to all men generously and without reproach, -


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James does not give us the manner in which God will give us wisdom, he is simply statingthe fact that God will give it to us. Sometimes we are reluctant to ask God for wisdombecause we don't know what God may think of our ignorance. But in this verse we see four characteristics of God revealed toward our imperfect state.

1. He is a God who gives.2. He gives to all.3. He gives generously.4. He gives without reproach.

God is not like the Wizard of OZ. He is not sitting on a throne of thunder and smoke askingin a reproachful voice, "Why have you dared to approach the throne of the great andwonderful GOD?" Nor is he like the master craftsman who values his experience so muchthat he is not willing to share it with anyone. When the novice asks for advice thecraftsman replies, "You graduated from that fancy vocational school didn't you? If youweren't so stupid you would know how to make the application." Our God is quite different.He wants all His children to solicit wisdom from Him.

and it shall be given to him. -

Again we see here a reflection of the sermon Jesus gave on the mountain. There theChrist said, " Ask and it shall be given to you; seek and you shall find; knock and itshall be opened to you. For everyone who asks, receives... " (Mt. 7:7-11).

6 But let him ask in faith without any doubting,-

First, in order for our petition to please God it must be made in faith, because " withoutfaith it is impossible to please Him, for he who comes to God must believe that heis, and that he is a rewarder of those who seek him " (Heb. 11:6). And " faith comesby hearing and hearing by the word of Christ " (Rom. 10:17). Therefore, we must askwith complete confidence in God.

Secondly, our petition must be without doubt. The word " doubting " comes from a wordthat means "to be at odds with one's self, doubt, waiver." 12 We can't think one moment thatGod will keep His promise and the next be suspect. We must fully trust Him in order toreceive His wisdom.

Next James shows how this instability of faith will cause one not to receive what was askedfor.

for the one who doubts is like the surf of the sea driven and tossed by the wind.

James likens the doubter to the waves of the sea, up one minute and down the next. Peter was a man who could relate to this analogy. When he stepped out of the boat to walk


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towards the Lord his faith was fixed. A few more steps, however, and all that was goingon around him made him doubt the reality of what his faith was enabling him to do;"...seeing the wind he became afraid, and beginning to sink, he cried out saying,Lord, save me! " (Mt. 14:25-31). Yes, Peter knew about the surf of the sea.

Had Jesus not been there, Peter's doubtfulness could have meant his death. Likewise, if we doubt God's promise to give us wisdom, He will not give it to us. And without Hiswisdom, our spiritual doom is inevitable. James makes this very plain.

7 For let not that man expect that he will receive anything from the Lord,

Notice that the attitude under consideration will prevent that person from receivinganything from God.

8 being a double-minded man, unstable in all his ways.

This is why the Lord will not give him anything. Think for just a moment. To which of theseminds would the Lord give wisdom? Literally, a "double-minded" man is a man of "di, i.e .two, psychos , i.e. souls. " A "two-souled" man is unbalanced. One soul serves onemaster while the other another. If, as Jesus says, " ...he will hate the one and love theother.. ." (Mt. 6:24), then there will be constant turmoil in this individual.

The whole of this persons life will be affected. As Reuben, he is " unstable as water "(Gen. 49:4) and will not excel. Not only will he fail in his spiritual life but, as James says,"in all his ways ." This person could not benefit from God's wisdom being in this condition.The development of a God-pleasing faith is required of anyone seeking his wisdom.

III. TRIALS SHOW NO FAVORITISM 1:9-119 But let the brother of humble circumstances glory in his high position; 10 and letthe rich man glory in his humiliation, because like flowering grass he will pass away.11 For the sun rises with a scorching wind, and withers the grass; and its flower falls off, and the beauty of its appearance is destroyed; so too the rich man in themidst of his pursuits will fade away.

9 But let the brother of humble circumstances -

To describe the circumstances of this Christian brother, James uses the Greek wordtapeinos , which means "lowly, mean, insignificant, week, poor." 13 This word describes thegreat majority of people in the time of Christ. This class of people were called the am ha- ares , which means "people of the land". These were slaves (Eph. 6:5-8) , day laborers


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(Mt. 20:2,9) , and beggars (Mt. 21:14; Jn. 9:1,8; Acts 3:2) . They, however, weren't theonly ones who were in poverty. Many Scribes were poor also, because "it was forbiddenthat they should be paid for exercising their profession." 14

The trials of the poor are from the area of poverty. Poverty tries his mind in that it keepshim from furthering his education. It tries his heart because he is not financially able togive as he would like. It tries his patience in that the promotion or break that would lift himout of poverty never comes. It tries his temper when he runs out of patience. It tries hisethics because when the money runs out and there are mouths to feed and bills to pay;stealing may become a viable alternative.

Yet even a poor man can have joy in his low position because in Christ all men are createdequal. Jesus has given the poor man new status.

glory in his high position; -

From an earthly perspective, the terms " humble circumstances " and " high position "generally are mutually exclusive. But in the realm of God this is the rule rather than theexception.

What then is this high position that the poverty stricken brother has? It is a spiritualposition that is not affected by materialism. It is a position that puts the trials of all men,rich and poor, on the same plane. It is the result of being in Christ. Once one becomes aChristian his benefits are the same as every other Christian. Class distinctions are notfound in the church. God is no respecter of persons. The characteristics of this positionare as follows:

1. God is his father (Rom. 8:14,15).2. Jesus is his brother (Lk. 8:21).3. He is a joint heir with Christ (Rom. 8:16,17).4. He has an eternal inheritance (1 Pet. 1:4).5. He belongs to a divine family (1 Tim. 3:15).6. His brother is a king (Jn. 18:37).7. His brother is the High Priest (Heb. 8:1).8. He is a citizen of an immovable kingdom (Heb. 12:28).9. He has a dwelling place prepared in God's house (Jn. 14:2).

The poor brother has no reason to be ashamed of his earthly status because his positionas a Christian is very high. In this he can " glory " or " take pride ".

10 and let the rich man -

Here is the other end of the spectrum. The rich man, though the text does not specificallysay, is most likely a Christian also. Some believe him to be unsaved, but the context is


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contrasting two classes of people within the same environment. Only in this way can both betold to " glory " in their positions.

The rich were those Jews who were wealthy and arrogant. They came from a class of peoplewho were often condemned in the Scriptures (Jer. 4:8; Isa. 5:8; Amos 3:10; Prov. 11:28;1 Tim. 6:19; Lk. 6:24;18:24). Jesus said, " How hard it is for those who are wealthy toenter the kingdom of God! For it is easier for a camel to go through the eye of a needle,than for a rich man to enter the kingdom of heaven " (Lk. 18:24,25).

Since this is the case, the trials of the rich made it more difficult for them to take on this newposition in Christ. The poor brethren thought that the rich were blessed materially by God,therefore, did not suffer the trials of life that they did. But James is showing them in thiscontrast that trials are test of God for ALL His children.

The following are some of the trials the rich may encounter.

1. Tendency towards arrogance due to their class status.2. Moving towards an attitude of self-sufficiency in that the work of their handsremoves God from their success.3. Development of a "Master" complex in that they see themselves as persons whoshould be served rather than ones who should serve others.4. The temptation to abuse their prosperity by overlooking the needs of others.5. Development of a view towards people as simply objects by which wealth can beattained.

It is clear that trials also are no respecter of persons. And even though it is hard for a richman to enter the kingdom of heaven, the fact remains that he can enter. James points out

that this is a humiliating process for the rich. Even so, the rich brother, like the poor brother,can glory in this state.

glory in his humiliation, -

The humiliation of the rich can be two-fold. It could be the loss of riches under persecution(Heb. 10:32-34) or it could be the humiliation of realizing that the status of being rich doesnot procure preference in the kingdom of God. Even though one could influence magistratesand acquire Roman citizenship with wealth, none could become a citizen of the Kingdom of God that way.

Access into the kingdom is by way of obedience. The rich brother must obey the samegospel that the poor brother does. The rich also have commands given specifically to themon how they are to use their wealth (1 Tim. 6:17-19) . And if they do not take care of thosein need, John asks, " How does the love of God abide in him? " (1 Jn. 3:17). This puts alot of pressure on those who have the worlds goods. It can also be humiliating for him to findout that true riches are in Christ and not in possessions (Col. 2:2; Mt. 6:19-21; 1 Pet. 2:7).However the rich brother is humiliated, he can still glory in this position if his attitude is right.


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because like the flowering grass he will pass away.

The rich brother has no more of a lease on life than does the flowering grass. Once he ishumiliated he will see just how tentative and short life really is. Once this is accomplished, hecan glory in his hope for eternal life. Even if he passes away along with his riches, he will havestored up for himself " the treasure of a good foundation for the future " and will have takenhold of that which is " life indeed " (1 Tim. 6:19).

11 For the sun rises with a scorching wind, and withers the grass; and its flower fallsoff, and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away.

Just as the beauty of the flower is destroyed when its flower falls off, so also is the beauty of the rich when they die. Both go to the earth from whence they came. Just as the poor die intheir pursuits, so will he. All are equally cast at death. (see Ezek. 17:10; Jonah 4:8; Isa.40:6-8; Job 14:1,2; Ps. 103:15,16).

IV. BLESSINGS GAINED BY ENDURING TRIALS - 1:12

12 Blessed is a man who perseveres under trial; for once he has been approved, he willreceive the crown of life, which the Lord has promised to those who love him.

A. God's Blessing

12 Blessed is a man who perseveres under trial; -

James concludes his discourse on the testing of the Christian's faith with the promise of ablessing. The expression, " Blessed is a man... ", shows James' familiarity with theterminology of the O.T. (cf. Ps. 1;1; 32:2; 34:8; 84:12; Prov. 8:34; Isa.56:2) and theBeatitudes (Mt. 5:3-11).

The word translated " blessed " is from the Greek word makarios , which has been translatedby some as "happy." This translation, however, is inadequate because "happiness" (derivedfrom hap ) is dependent on external circumstances. The external circumstances in trials andtribulations, such as the Christian persecution under Nero Domitius, the sixth Emperor of Rome, A.D. 67, did not make the early Church very happy. But those who endured were trulyblessed.

Makarios is not dependent on external circumstances. "It is a condition resulting from a stateof inner peace." 15 It is the distinctive religious confidence that flies in the face of conventional


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wisdom. James is using this term to describe "the enviable position of a man who does notgive up when confronted with trying circumstances, but remains strong in faith and devotionto God." 16 There is no inner struggle with this man. He knows the Lord is his Shepherd.

Just simply encountering trials, however, does not mean that one will be blessed. James saysthe one who " perseveres " will receive the promise. The word " perseveres " is from the sameGreek word that is translated " endurance " earlier in verse 3. And this is the point at whichmany of us fail to some degree.

We fail because we do not like pain. Most of us, fearing the pain involved in trials, attempt toavoid them. The tendency to avoid problems is the primary basis for all spiritual illness. Someof us will go to great lengths to avoid trials, straying far away from all which is clearly good andsensible, in order to find an easy way out. This, however, is a tragic mistake.

What is the easy way out? To some it is drugs or alcohol. To others it is sex and song. Thenthere are the elaborate fantasies that some create that sometimes result in the total exclusionof reality. But no matter what is used to "escape" the pain, the common thread through themall is the "lie."

The "lie" is a device we use that allows us to believe that we have successfully maneuveredaround the problem. It gives us the relief that we so desperately desire. The saddest part of it all is that the substitute that we use to escape the pain becomes more painful than thelegitimate suffering it was designed to avoid. Ultimately, the end is worse than the beginning.

In any case, when we avoid legitimate suffering that results from encountering various trials,we also avoid the growth and maturity that trials and tests demand from us. The worst partis that we also avoid the blessing and promise that God has promised for those who endure.

B. God's Approval

for once he is approved,

Part of the blessing that one receives from God is His approval. Under the figure of the fieryfurnace, in which ore is melted to eliminate its impurities, the trials in the Christian's life areused to eliminate from his character the impurities of this life. He is then approved by God (cf.1 Pet. 4:12; 1 Cor.11:19; Heb. 12:5-8; 1 Pet. 4:15).

he will receive the crown of life, -

With God's approval comes the greatest blessing of all; the crown of life. Literally, the crownis "an emblem to signify the dignity of a person or an object; afterwards, to express the joy of a feast, it was transformed into a garland" 17 (cf. Acts 14:13). Figuratively, as used here, it isused to represent the promised reward which is eternal life (cf. 1 Cor. 9:25; Phil. 1:4; 1Thess. 2:19; 2 Tim. 2:5; 4:8; Heb. 2:7,9; 1 Pet. 5:4; Rev. 2:10; 3:11; 12:1).

which the Lord has promised to those that love Him.


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God has promised eternal life to those who love him. His promise cannot be broken because"it is impossible for God to lie " (Heb. 6:18).

Notice how James describes those who endure. He says that they love God. The ApostleJohn says in his letter, "We know that we have passed out of death into life, because welove the brethren. He who does not love abides in death" (1 Jn. 3:14). Love is a greatmotivator to endure trials. "We love because he first loved us "(1 Jn. 419). All Christianswill be tried. Paul made this clear to Timothy when he said, "All who desire to live godly inChrist Jesus will be persecuted" (2 Tim. 3:12). But we endure because we love God andbelieve he will keep his promises to us. (cf. 2 Pet. 3:9; Heb. 12:5-8; 1 Jn. 3:1-3;16-32; 4:17-19).

V. WHAT NOT TO DO WHEN ENCOUNTERING TRIALS 1:13-18

13 Let no one say when he is tempted, "I am being tempted by God;" for God cannot

be tempted by evil, and he himself does not tempt anyone. 14 But each one is temptedwhen he is carried away and enticed by his own lust. 15 Then when lust is conceived,it gives birth to sin; and when sin is accomplished, it brings forth death.

16 Do not be deceived, my beloved brethren. 17 Every good thing bestowed and everyperfect gift is from above, coming down from the Father of lights, with whom there isno variation, or shifting shadow. 18 In the exercise of His will He brought us forth by theword of truth, so that we might be as it were the first fruits among his creatures.

A. What Not To Say

13 Let no one say when he is tempted, "I am being tempted by God;"

When trials come into our lives temptation is not far behind. There is a difference betweentrials, or tests, and temptation. First of all trials are meant to appeal to the higher part of our nature so as to bring forth our better qualities. These are the tests God puts us through (Gen.22:1; Heb. 11:17; Acts 20:19; 2 Cor. 13:5; 1 Pet. 1:6; 4:12; 2:10). Secondly, a test in andof itself is not a temptation.

Temptation, on the other hand, is an appeal to the lower nature of man in the hope that we willdo things that are wrong. Simply put, a temptation is an opportunity to accomplish a goodthing in a way that is contrary to God's will. Take passing a Math tests for instance. Is it wrongto pass the test? Certainly not! But if you cheat in order to pass, then you have accomplisheda good thing, i.e. passing the test, in a bad way. This is sin! And God's tests are not intendedto make us sin.


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for God cannot be tempted by evil, and He Himself does not tempt anyone.

This is why we should not say that God is tempting us. God has no experience in doing evilthings. Since it is evil to tempt people and since God can do no evil; the only conclusion thatcan be drawn is that God does not tempt anyone.

Some have alleged that this contradicts Genesis 22:1 where it says that " God temptedAbraham ." (KJV). A closer look, however, will warrant a different conclusion. First of all theHebrew word nacah , which is translated " tempted " in the KJV, means "to test", or byimplication "to approve." For this reason many of the newer translations (NKJ, RSV, NAS,NIV, NEB, JB) have used " tested " or " put to the test "in this verse.

The clear truth is that God's word, rightly divided, NEVER contradicts itself. God wasappealing to the better part of Abraham to bring forth qualities worthy of approval. God testedhis faith because " by it men of old gained approval " (Heb. 11:2,8,9,17,18).

Since it is clear that temptation is not of God, then we must look elsewhere for the source.

14 But each one is tempted when he is carried away and enticed by his own lust. -

Here we find the source of temptation. It is lust. The word " lust " means desire. Aristotledefined it as "reaching after pleasure." The Stoics added to that definition by saying that it was"reaching after pleasure beyond the bounds of reason." Clement of Alexandria defined it as"the spirit which aims at and reaches after that which will gratify itself." 18 You can lust after awoman as Jesus mentions in the Sermon on the Mount (Mt. 5:28) , or you can lust for power or advantage (Jude 16-18) , but whatever the object, lust seeks only to gratify itself.

Our temptation comes when we are " carried away and enticed " by our desires. These verbsare words taken from the sphere of hunting and fishing. " Carried away " may be translated"drawn out ." This is what hunters use a baited field for. Deer hunters may use salt blocksor plant peas to draw their prey from cover. The deer desire the bait and are carried away withthat desire. They are then drawn out from safe cover. Unfortunately for them they are alsooften carried off to the butcher soon afterward.

So it is in our own lives. The bait is different, but the scenario is the same. The bait may bea beautiful woman. You burn with desire for this woman. And God did say that " it is notgood for man to be alone " (Gen. 2:18). And didn't Paul say, " It is better to marry than toburn " (1 Cor. 7:9). The problem is that the woman is married. No it's not wrong to desire

companionship. Nor is it wrong to marry. But it is wrong to desire such of a married woman.If the lust is strong enough it will tempt you to acquire for yourself that which in and of itself isgood (i.e. companionship and marriage), but the acquisition will be made outside of the will of God (i.e. adultery).

15 Then when lust has conceived, it gives birth to sin; -


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The figure of conception and birth shows how sin progresses. Lust conceived a way to takethe bait. The will is then seduced into action. At the point of action conception has takenplace and its monstrous offspring is then born. This action can take place in the heart (mind)and still be sinful (Mt. 5:28).

It is also important to note that the birth of sin is dependent upon conception. The desire canbe suppressed. Where there is no desire there can be no conception. When we are temptedto obtain our desires in a bad way, we must forcefully push the thoughts from our minds. Our thoughts must be held captive by Christ. If they are not we will surely stray from what is rightand in so doing give birth to sin.

But what if we believe that the end justifies the means? Does that excuse us of our sin. ABSOLUTELY NOT! When we are carried away by our own desires we may get what weinitially want, but that will not change the fact that we have taken the bait and are nowfloundering in Satans net. It will not change the fact that we are sinning. If prompt action isnot taken then we could remain Satans captives, ultimately experiencing seperation from God.

and when sin is accomplished it brings forth death. -

The wages of sin is death (Rom. 6:23) . The death that sin brings is spiritual separation fromGod. Is God pleased with the death of the wicked? (Ezek. 18:23) . Is God willing that anyshould perish? (2 Pet. 3:9) . DEFINITELY NOT ! The fact that temptation can lead to deathis another reason why we can't say that God is tempting us. It is impossible that God wouldtempt us knowing that it may result in the very thing that He does not wish to happen.

The tempter is Satan. The first temptation followed the very course that is spoken of in theseverses. The Devil used Eve's desire to become wise. He told her that if she would eat of theforbidden tree she would " Know good from evil ." Eve, seeing that the tree was " desirableto make one wise ," went ahead and ate the fruit (Gen. 3:5,6) .

Eve was deceived by Satan. God told her that she would die if she ate of " the tree of theknowledge of good and evil " (Gen. 2:17). Satan told her that she would not (Gen. 3:3) .Jesus said that Satan is " a liar, and the father of lies " (Jn. 8:44).

Eve's deception led to disobedience. " She took of its fruit and ate " (Gen. 3:6). She took thebait. She was carried away and enticed by her desires. When she surrendered to temptation,"lust conceived" and sin was the result. And when sin was accomplished, it brought forthdeath. Eve died when she sinned in two ways. (1) She was separated from God (spiritualdeath) and (2) She was seperated from the tree of life (physical death began.)

Satan is the ultimate source of temptation. He " prowls about like a roaring lion, seekingsomeone to devour " (2 Pet. 5:8). We should not be ignorant of his schemes (2 Cor. 2:11) .But if we are, and we fail to resist him, we will also experience separation from God and spend


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eternity in " the lake of fire " which is the second death (Rev. 19:20:21:8) . This leads to thenext command.

B. What Not To Do

16 Do not be deceived, my beloved brethren. -We are not to be deceived into thinking that the source of our temptation is God. This appearsto be exactly what these brethren were doing. The Greek construction used here ( me with thepresent tense imperative) "often implies that the addressees have been engaging in thepractice being prohibited." 19 James is then telling them: "Stop being deceived!"

17 Every good thing bestowed and every perfect gift is from above,

The line of reasoning is very clear at this point. To say that temptation comes from God is alie (1:13) , for temptation comes from lust (1:14) , and lust produces sin, thereby bringing forth

death (1:15) . "Stop believing a lie," says James: "God is good, nothing but good, and all of his gifts to us are good and perfect" (1:16).

In our spiritual immaturity we might not view God's gifts, such as discipline and tests, as thingsthat are good and perfect. But as we grow in Christ we begin to see how these things haveworked together for our good (Rom. 8:29) . The good comes from the training we receive fromdiscipline. One of which is " the peaceable fruit of righteousness " (Heb. 12:11).

coming down from the Father of lights, with whom there is no variation, or shiftingshadow .

God is here referred to as "the Father of Lights ." This phrase is used to show God as theCreator. The Psalmist wrote, " the heavens are telling of the glory of God; and their expanse is declaring the work of His hands " (Ps. 19:1). Associated with God as thecreator of the heavens was the idea of God as dwelling in the heavens above, as was thenotion of all blessings descending from His abode upon men. " Coming down " is a presentparticiple which indicates a continuous action. God's gifts never stop.

In Jewish thought God is often likened to the sun. Philo, commenting on Psalm 27:1, "saysthat God is not only light, but is also the archetype - and the higher than archetype - of everylight." One rabbi wrote, "The Holy One, blessed be He, enwrapped Himself in light like agarment, and the brilliance of His splendor shone forth from one end of the universe to the

other."20

With this in mind it is no wonder that the sun, with its beneficial influence, was wellsuited to represent God, the source of all good and perfect gifts.

Even though the sun is used to represent God, there is one point of comparison in which thiscreated light differs; that being it changes. You will find the sun in various positions throughoutthe day and night. It's light changes thus creating shadows that vary with it's position. God,on the other hand, is consistent and never changing (Heb. 13:8).


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Yes, God is so much greater than his creation in every aspect. Unlike us, God is not fickle andmoody. His care and love for us never grows dim. We may be faithless, but he remainsfaithful. We may forget him, but he never forgets us. God cannot deny himself; He must actin accord with His character, and his character is one of gracious and redeeming love. 21 Thisis why God " does not tempt anyone " (1:13). Only good things come from God.

18 In the exercise of His will He brought us forth by the word of truth, -

James now gives his concluding argument for not believing God is the source of our temptations. God is the source of our new birth. To all of us who believed the gospel of Christ, He gave the right to be His children (Jn. 1:12) . Through the word of God we have been"born again" (1 Pet. 1:23; Jn. 3:3-5) . God " desires all men to be saved and come to theknowledge of the truth " (1 Tim. 2:4; cf 2 Pet. 3:9). Provisions have been made for all (Jn.3:16) ; the invitation has been extended to all (Mt.11:28; Rev.22:17) ; and the gospel isapplicable to all (Mt. 28:18-20; Mrk. 16:15,16) . Who, in view of all that God has done for our good, can say when tempted, " I am being tempted by God ."?

so that we might be, as it were, the first fruits among His creatures. -

The purpose for God giving good and perfect gifts to us is seen in the figure of " the firstfruits ." It is drawn from such passages as Exodus 34:22; Leviticus 23:10; and Deuteronomy26:2. The term " first fruits " referred to the first portion of the harvest given to God. They werea token and pledge of the fuller harvest that was to follow. This figure is also used of Christ'striumph over death (1 Cor. 15:20) . Being " the first fruits among His creatures ", we are thesign of the deliverance that the " whole of creation " will experience (Rom. 8:19-22).

God is in the delivering business. Jesus, giving us an example of how to approach God in

prayer, says we should ask Him to lead us away from temptation and deliver us from evil(Matt. 6:13). Wouldn't this be counter productive if God was the one who was tempting us.Surely, after all James has said, we must know, beyond a shadow of a doubt, that God willnever tempt His children. And if God is for us, who can be against us? We can certainly be

joyous over this fact.

VI. WHAT TO DO IN VIEW OF GOD'S GIFTS - 1:19-25

19 This you know, my beloved brethren. But let every one be quick to hear, slow tospeak and slow to anger; 20 for the anger of man does not achieve the righteousnessof God. 21 Therefore putting aside all filthiness and all remains of wickedness, inhumility receive the word, implanted, which is able to save your souls.

22 But prove yourselves doers of the word, and not merely hearers who deludethemselves. 23 For if any one is a hearer of the word and not a doer, he is like a manwho looks at his natural face in a mirror; 24 for once he has looked at himself and goneaway, he has immediately forgotten what kind of person he was. 25 But one who looks


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intently at the perfect law of liberty, and abides by it, not having become a forgetfulhearer but an effectual doer, this man shall be blessed in what he does.

A. Things To Be - 19,2019 This you know, my beloved brethren. -

These brethren knew that they were brought forth into spiritual life by the word of truth. Basedon this knowledge, James begins to build the foundation for proper actions and attitudes. All"beloved brethren " should reflect, in word and deed, the knowledge they have in Christ.

But let everyone be quick to hear, -

Jesus said, " He who has ears, let him hear " (Mt. 13:9). If we hear and understand God's

word, we will not be tempted to quickly say when trials come upon us: " I am being temptedby God ." It is a sign of immaturity to allow our emotions to speak without understanding.Understanding comes from learning. " Faith comes by hearing " (Rom. 10:17) , and in order to mature we must be "quick to hear."

The Jews were very familiar with the admonition to listen. "Hear O Israel! The Lord is our God, the Lord is one! " (Deut. 6:4). Jesus, on many occasions, spoke of hearing (Mrk.4:9,24; Matt. 13:14; 18:16; Mrk. 8:18). Those who are quick to hear will pay close attentionto James' letter. " The wise in heart will receive commands " (Prov. 10:8a). God made uswith two ears and one mouth. This ought to tell us that we should spend more time listeningthan talking.

slow to speak -

You have heard it said, "I would rather be silent and thought a fool, than to open my mouthand remove all doubt." There is a great deal of truth in this saying. " Even a fool is countedwise when he holds his peace; when he stills his lips, he is considered perceptive "(Prov. 17:28 NKJV).

The Jewish Fathers had a saying that went: "There are four characteristics in scholars. Quickto hear and quick to forget; his gain is cancelled by his loss. Slow to hear and slow to forget;his loss is cancelled by his gain. Quick to hear and slow to forget; he is wise. Slow to hear and quick to forget; this is an evil lot." 22 This is reminiscent of what Solomon said, " When thereare many words, transgression is unavoidable. But he who restrains his lips is wise "(Prov. 10:19)

slow to anger -


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Not only does a man of knowledge spare his words, he also " has a cool spirit " (Prov. 17:27). And a truly "cool" person is " slow to anger " (Prov. 16:32; 19:11; 14:29).

When we become angry during our trials, we may blame God for the pain we are experiencing. After all, the blame has to fall on someone. Instead of looking inward, we look outward. Wealso have a tendency toward venting our anger on those about us. Take Peter for instance.When Judas came to the garden to show the detachment of troops were Jesus was, Peter drew his sword and nearly decapitated the High Priest's servant (Jn. 18:10) . He was slow tohear, swift to speak, and swift to anger.

Though anger, in and of itself, is not sinful (Eph. 4:26) , an " outburst of anger " is (Gal. 5:20).If we are slow to anger we have time to wisely choose the course of action to take. If we letour anger burst out on people we will usually say or do (sometimes both) something that ismore hurtful than helpful.

Someone has said, "Temper is such a valuable thing, it is a shame to loose it." Temper iswhat gives steel its strength. Likewise, it is the ability to keep our temper that will strengthenus. It will keep us from becoming "mud slingers". When you really think about it, those whosling mud are the ones who loose ground.

Lets not throw out the baby with the water, however. Anger is something that we all need. If we do not get angry at sin then we will probably do nothing about it. We must, however,demonstrate our anger in a righteous way. We should be angry at the murder of millions of unborn children, but the bombing of abortion clinics is not the proper and legal way to expressour feelings.

20 for the anger of man does not achieve the righteousness of God. -

The violence and mental anguish brought about by anger does not achieve what is right in thesight of God. Man's anger, as a rule, is usually brought about by disagreements, conflicts of interest, or power struggles. God's righteousness is quite the opposite. It is impartial and just.Even in His anger, God still has the good of all men in mind. He is neither arbitrary, arrogant,nor vindictive. It is the pride and spitefulness of man that produces unrighteous indignation.

As the old Chinese proverbist once said, "The man who is losing the argument strikes the firstblow." How often have we seen this truth expressed in one form or another?

If we wish to attain to God's standard of righteousness then we must learn to control our anger. This can only be done through being " quick to hear " and " slow to speak ." These arequalities that help us endure the testing of our faith. If we have a problem in this area then weneed to do something about it.

B. Things To Do

21 Therefore, putting aside all filthiness and all remains of wickedness, -


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Since "the anger of man does not achieve the righteousness of God", we are to " put aside "those things that make us angry. The phrase " putting aside ", was primarily used of takingoff garments. 23 The word used for " filthiness " can be used for filth that soils clothes or thebody. The picture that "all remains of wickedness " portrays is "a garden overgrown withweeds that cannot be controlled." 24 James thinks of these sins as a tangled undergrowth whichmust be cut away. 25

in humility receive the word, implanted -

The "word " is often compared to seed in the Scriptures (Lk. 8:11). Seed, in order to grow,must be planted in the soil. The soil is, therefore, the human heart (Lk. 8:15; Ezra 9:31). Thefertility of the soil (i.e. the condition of the heart) is in direct proportion to the nutrients (i.e.humility and meekness) found therein. The heart that has "put aside all filthiness and allthat remains of wickedness" is of necessity a humble heart.

The Greek word for " humility " is prautes , which has no precise English equivalent. William

Barclay writes about this virtue as follows: Aristotle defined it (i.e. prautes ) as the mean between excessive anger andexcessive angerlessness; it is the quality of a man whose feelings and emotionsand impulses are under perfect control. Andronicus Rhodius, commenting on

Aristotle, writes, " Prautes is moderation in regard to anger...You might define prautes as serenity and the power, not to be lead away by emotion, but tocontrol emotion as right reason dictates." The Platonic definitions say that

prautes is the regulation of the movement of the soul which is caused by anger.It is the temperament (krasis ) of a soul in which everything is mixed in the rightproportions. No one can ever find one word to translate all this, but it is a one

word summary of the truly teachable spirit.26

THE TEACHABLE SPIRIT

The teachable spirit is docile and tractable, and therefore humble enough to learn.The teachable spirit is without resentment and without anger, and is, therefore, able toface the truth, even when the truth hurts and condemns.The teachable spirit is not blinded by its own overmastering prejudices, but is clear-eyed to the truth.The teachable spirit is not seduced by laziness, but is so self-controlled that it canwillingly and faithfully accept the discipline of learning.

"Humility " "describes the perfect conquest and control of everything in a man's nature whichwould be a hindrance to his seeing, learning and obeying the truth." 27 It puts him in a state of readiness to receive God's word."The word " is the body of truth which is contained in the Scriptures. It is through this that weare saved (Jas. 1:21) , born again (1 Pet. 1:22-25) , directed through life (Ps. 119:105) , andstrengthened (1 Pet. 2:1) . James is going to build heavily on this need in the Christians life.


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which is able to save your souls. -

The word "able " is from the Greek word from which we get our English word "dynamite." God'sword is powerful (Heb. 4:12). Paul says that the gospel, which is the word of God, " is thepower of God for salvation to everyone who believes " (Rom. 1:16). The Psalmist knew of its power to keep one from sin and so wrote, " Thy word have I treasured in my heart, thatI might not sin against Thee " (Ps. 119:11).

In all of this it becomes obvious that there are two sides to our salvation. The word is able tosave, but it saves only those who receive it (Jn. 12:42-50) . It is God's will that we all be saved,but we must want to be saved in order for the word to work in our hearts (1 Tim. 2:4; Jn. 5:40) .

22 But prove yourselves doers of the word, and not merely hearers who deludethemselves.-

It is not enough to simply listen to the word of God. Many people are deluded into believing

that hearing "sound preaching" is the measure of faithful and mature brethren. James makesit painfully obvious that it is not the hearing but rather it is the doing that exemplifies growth.Some one has well said: "Too many people mark their Bibles, but their Bibles never markthem." If we think we are spiritual simply because we attend "church" regularly we are foolingourselves.

People who don't act on God's word after they have taken it to heart usually becomedepressed. As one man put it, "Impression without expression leads to depression." We maypush our guilty conscience far back into the recesses of the mind, but it is still there, sitting onthe back burner, simmering. Slowly it evaporates all that can keep it from burning, and then,that all but forgotten dish begins to stink. The more it burns, the worse it smells. And anyonewho stinks, who doesn't like to stink, but will not do anything to remove the odor, is truly adepressed soul.

The doer , on the other hand, expresses that which he knows to do. Christians are createdin Christ Jesus for "good works " (Eph. 2:10). They are God's " workmanship ", his "poem"( poiema ). It is interesting that we get the English word "poet" from the Greek word for " doer "and workmanship . In his expression of Christian living, the doer is quite literally Gods poetryin motion.

In contrast to the depressed person who only hears; the doer carries about a joyfulcountenance. It feels good to do what you know in your heart is right. We actually feelourselves growing. We have something by which to gauge our spiritual growth. Spiritualgrowth should be just as obvious as physical growth provided that one knows what to look for.So don't be deluded! If you are not doing you are not growing.

23 For if anyone is a hearer of the word and not a doer, he is like a man who looks at hisnatural face in a mirror; for once he has looked at himself and gone away, he hasimmediately forgotten what kind of person he was. -


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James now compares the word of God to a mirror. God's word shows us what we look like.The word " looks " refers to "attentive scrutiny of an object," 28 thereby indicating that this personknew full well what kind of person he was. This "hearer " had set his mind on, and has takencareful note of, what God's word has shown him to do in his life. But sadly, this person doesnot benefit from this.

The reason why this person came away empty was because he forgot what he saw . He lookedat himself but did not linger long enough to be impressed. When he had gone away heimmediately forgot what kind of person he was. This of course was the easy way out for thisman.

A godly response to such knowledge would have brought from the heart such words as that of Isaiah the prophet: " Woe is me! for I am undone! "(Isa. 6:5). But not from the person whoonly hears. He leaves the word and turns his thoughts to other things in order to avoid the painof being " undone ".

Most of us have an image of ourselves filed away in our minds. It is very easy to see ourselvesin our own mirrors as "good" and "faithful" servants of God when we attend services and Bibleclass. But on how many occasions has a sermon, or a lesson in class, shown us the need tostart doing more than we are doing? How many times has this lead to class discussions onwhat we can do? And how often has this ended only with empty words? Oh what a terriblefeeling of guilt this can bring. The pain starts and the pressure builds. The longer we linger atthe mirror the more we feel the need to admit that we are not truly fulfilling the law of Christ.The pain must be relieved.

How do we spell relief? R-O-L-A-I-D-S ? Some do. Others just simply forget about it and livetheir little lie and pretend they are happy. But true relief is spelled R-E-P-E-N-T . We can turnaway from " all filthiness and all remains of wickedness " and become humble enough to letGod's word grow in our hearts to the point where it produces fruit. God's word can become sointeresting to us that we cannot turn away no matter what we find. We then become socompelled by God's love, that we can't help but act upon it. This makes one a " doer ".

25 But the one who looks intently at the perfect law, -

Now James shows the contrast between those who look and forget and those who look withintent. The Greek word used for "looks" here is different than that in verse 23. This word"denotes penetrating absorption." 29 This word reveals two things: (1). An abiding interest in thepart of the viewer; (2). A recognition that there is something vitally important to see. 30 Thisperson is not going to go away and forget that which has stirred so much interest.This man looks into the mirror that James now calls "the perfect law." He sees what he is andwhat he must do, but unlike his counterpart, he is willing to face the growing pains demandedby action. He sees beyond the pain to the liberty that comes with maturity.

the law of liberty, -


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The Jewish brethren would be very familiar with the term " law ." To a devout Jew the Torahwas the law. It is said, "Moses received the Torah from Sinai" (Avot 1:1). Yet, "there is anancient tradition that the Torah existed in heaven not only before God revealed it to Moses, buteven before the world was created. In rabbinic literature, it was taught that the Torah was oneof the six or seven things created prior to the creation of the world...Of these preexisting things,it was said that only the Torah and the throne of glory were actually created, while the otherswere only conceived, and that the Torah preceded the throne of glory (Gen R. 1:4)." 31 Thisshows how much the law meant to the Jew.

Christ was the end of the Mosaic law to everyone who believed (Rom. 10:4) , nailing it to thecross (Col. 2:14) while having become a curse for them at the same time (Eph. 3:13) . ButChrist has a law (1 Cor. 9:21) and James makes sure that the Jewish brethren don't confusethe two. He calls Christ's law, " the law of liberty. " It is also called, " the law of Christ " (Gal.6:2).

It is also important to note that the law is here considered to be " perfect ." This means that itis complete, full, "embodying all that is necessary to accomplish its purpose." The Law of Moses was only a " shadow " which could not " make perfect those who draw near " to God(Heb. 10:1) . The law of Christ is perfect and is able to make us " perfect and complete,lacking in nothing " (Jas. 1:3).

It is also called "the law of liberty" because through it we are set free. Jesus said, " If you abidein my word, then you are truly disciples of mine; and you shall know the truth, and thetruth shall set you free " (Jn. 8:31,32). We find the truth in the " mirror ", "the perfect law ",which is the word of God. In this mirror we see our death because of sin. But thanks to God,we sing in our joy ,for in His law we see our freedom (Rom. 7:24) .

and abides by it, not having become a forgetful hearer but an effectual doer, this manshall be blessed in what he does.

The "law of liberty" only liberates those who abide by it. To abide in Christ's law means to "stayclose" to His word. The one who is blessed is the one who's " delight is in the law of the lord,and in his law he meditates day and night " (Ps. 1:2). My English instructor once told me thatwe forget more in the first eight hours after we study a lesson, than we do in three weeksfollowing. If this is true then we need to spend time every day in the law of Christ. This willkeep us from forgetting what our lives in Christ are all about.

Again James ends a tough speech with an encouraging word. For those who will put into

practice what they have been learning, there is a blessing. " This man shall be blessed inwhat he does ." The blessing is in the very act of keeping the law. It will produce a peacefulconscience and bring about happiness of the highest order. It will also exert a good influenceover his whole soul (cf. Ps. 19:7-11) .

TYPES OF RELIGION - 1:26,27


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26 If any one thinks himself to be religious, and yet does not bridle his tongue butdeceives his own heart, this mans religion is worthless. 27 This is pure and undefiledreligion in the sight of God and Father, to visit orphans and widows in their distress, andkeep oneself unstained from the world.

A. Worthless

26 If any one thinks himself to be religious, -

It is probably safe to say that most people who "go to church" think they are religious. The word"religious" describes a person who performs the external acts of worship. It includes suchactivities as attending services, teaching Bible classes, taking the Lord's Supper, giving, publicpraying, and the like. Though it is good to do these things, the externals of devotion do notguarantee that the worship is acceptable. These acts can be mixed with things which can

destroy the spiritual side of religion. One of these has to do with the tongue.and yet does not bridle his tongue but deceives his own heart, -

There are many references to the tongue in this letter (cf. 1:19; 2:12; 3:1-3,14-18; 4:11-12) .This seems to indicate that the problem under discussion was a serious one with thesebrethren. Any person who does not keep a tight reign on his mouth and lets his tongue go likean unbridled horse has deceived himself if he think he is religious. James says he " deceiveshis own heart ." The tongue actually reveals the heart (Mt. 12:34,35) . Since this is true thenan unbridled tongue is indicative of an unbridled heart.

this mans religion is worthless. -Religion (i.e. the external or ceremonial aspects of religious service) that is practiced from anunbridled heart is "worthless." It is empty, valueless, without benefit to man, and completelyunacceptable to God. It has the appearance of a whitewashed tomb, " which on the outsideappear beautiful, but inside they are full of dead men's bones and all uncleanness " (Mt.23:27).

Our Lord had a lot to say about this kind of religion. He said on one occasion, " This peoplehonor me with their lips, but their heart is far from me... " (Mt. 15:8,9). He also said, " Noteveryone who says to me, Lord, Lord', will enter the kingdom of heaven " (Mt. 7:21). And

specifically, concerning the tongue, He said, " And I say to you, that every careless word thatmen shall speak, they shall render account for it in the day of judgement. For by your words you shall be justified, and by your words you shall be condemned " (Mt. 12:36,37).

Now, having read all of this; can our " religion " save us in the day of judgement if our tongueshave been unbridled?


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B. Pure

27 This is pure and undefiled religion in the sight of our God and Father, -

For religion to be acceptable to God, it must be " pure " and " undefiled ." The meaning of "pure "

is "genuine...free from every admixture of what is false." The meaning of "undefiled " is being"free from that by which the nature of a thing is deformed and debased" 32 This, of course, isopposite the " worthless " religion previously mentioned.

to visit the orphans and the widows in their distress, -

Here are two characteristics of " pure and undefiled religion ." The first is the visiting of orphans and widows. Acceptable religion before God is an active, sincere, and caring religion."To visit", means "to look upon or after, to inspect, examine with the eyes" 33 The present tenseindicates that it is a continual obligation. We are to do more than call on them socially. We areto examine and inspect their distress with a view towards taking care of their needs. Though

we are to do good to all people (Gal. 6:10) , James singles out two groups of people that theJews were already quite familiar with. The first group is that of the orphan.

A devout Jew would remember quite well the law concerning widows and orphans as it wasgiven to Moses on Mt.Sinai. It said: " You shall not afflict any widow or orphan. If you afflicthim at all, and if he does cry out to Me, I will surely hear his cry; and my anger will bekindled, and I will kill you with the sword; and your wives shall become widows and your children fatherless " (Ex. 22:22-24). One can see how it would be a benefit to relieve theafflictions of this group of people. God is said to be " A father of the fatherless and a judge for the widows " (Ps. 68:5).

Maybe this is why James uses the word "Father" in this verse. This would remind them of thatspecial relationship that God has with his people and with those who have no earthly father tocare for them. The Jews knew very well the charge for them to " Vindicate the weak andfatherless " (Ps. 82:3). They also knew, as did Job, that when they " delivered the poor whocried for help, and the orphan who had no helper " they would be blessed (Job 29:11-14).James knew this would hit home. Who is an " orphan? " An orphan is one who is deprived of parents, "whether by death,disease, divorce, desertion, or delinquency." 34 Every child deserves parents to love them. Theydeserve parents who will train them (Prov. 22:6) , provide for them (2 Cor. 12:14) , nurture them,admonish them (Eph. 6:4) , and encourage them (Col. 3:21) . These are basic, fundamental

needs that are characteristic of all children.

During the time of the writing of this letter, however, life was quite unfavorable towards childrenborn under Roman law. And since some of the diaspora were found in Roman colonies, theywould be faced with the challenge presented by these conditions. At this time there was the

patria potestas , the father's power. Under this law a Roman father had absolute power over his family. He could sell them as slaves if he wanted too; he could work them in his fields inchains; he could punish them any way he liked, and could even inflict the death penalty.


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There was also the custom of child exposure at this time. When a child was born, it was placedbefore its fathers feet, and, if the father bent down and picked up the child, that meant that heacknowledged it and wished to keep it. If, on the other hand, he turned his back and walkedaway; it meant that he refused to acknowledge the baby and it could be quite literally thrownout. 35

A child born of a Roman always ran the risk of being exposed. Those that were notacknowledged were frequently left in the Roman Forum. There they were usually collected atnight by those who wanted to nourish them in order to sell them as slaves or to stock thebrothels of Rome. 36

The laws in our country protect children, but there is still a tremendous amount of abuse andneglect. And the number of orphans continues to grow. They still have the same basic needsas they have always had. And the most needed is security.

All children are terrified of abandonment, and with good reason. This fear of abandonment begins around the age of six months, as soon as the child is ableto perceive itself to be an individual, separate from its parents. For with itsperception of itself as an individual comes the realization that as an individual itis quite helpless, totally dependent and totally at the mercy of its parents for allforms of sustenance and means of survival. To the child, abandonment by itsparents is the equivalent of death. 37

In 1984

James Commentary by Robin Watson

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