Commentary The Epistle of James 1. Perseverance 1:1–27 Outline 1:1 A. Greetings 1:2–11 B. Trials 1:2–4 1. Testing of Faith 1:5–8 2. Asking for Wisdom 1:9–11 3. Taking Pride 1:12–18 C. Tests 1:12–1. Sustaining the Test 1:13–15 2. Being Tempted to Desire 1:16–18 3. Receiving Perfect Gifts 1:19–27 D. Agreements 1:19–21 1. Accepting the Word of God 1:22–25 2. Listening Obediently 1:26–27 3. Serving Religiously A. Greetings 1:1 1 1 James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings. The Epistle of James belongs to the category of biblical writings called general Epistles Hebrews, James, I Peter, II Peter, I John, II John, III John, and Jude. Some of these epistles, however, lack an address; in the case of Hebrews and I John, the name of the author is also missing. James gives us his name, the names of the addressees, and his greeting. Compared with the other canonical letters, the Epistle of James, too, appears to be a genuine epistle. 1. James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings. The heading of the epistle varies from The General Epistle of James (KJV, RV) to The Letter of James (RSV and other translations) to James (NIV). Scholars maintain that the headings of New Testament books were added later, presumably in the second century. Manuscript evidence for the heading of James is varied. For example, some manuscripts (P, 33, 1739, and others) have this superscription: The General Epistle of James the Apostle. Others are even more elaborate: The General Epistle of the Holy Apostle James. And still others simply say The Epistle of James. The early church, especially in the East (Egypt), applied the following general rule: A book has to be apostolic to be canonical. Was James an apostle? Actually, he did not meet the requirements which were applied to Joseph Barsabbas and Matthias (Acts 1:23). Apostles had to be disciples of Jesus from the time of his baptism to the day of his ascension. But James had not believed in Jesus (John 7:5) until Jesus appeared to him in the forty-day period between Jesus resurrection and ascension (I Cor. 15:7). Then, some scribes in earlier centuries of the Christian era tried to avoid the problem of the canonicity of James's epistle. They called James an apostle in the heading of the epistle. But headings, merely the work of man, are not inspired. The church at the local level accepted the epistle as canonical, and in time church councils acknowledged its canonicity. Is the letter of James an epistle? The church has always regarded it as an epistle. In other words, the voice of tradition speaks forcefully in its favor. The address carries the name and status of the writer. Also, the author addresses the recipients by identifying them as the twelve tribes scattered among the nations. The introduction to the epistle, then, is the equivalent of an envelope that shows the names and addresses of sender and recipients. Questioning whether the document is an epistle, however, is valid. We would expect, for instance, that the writer would say something about himself in the epistle. The last chapter ends somewhat abruptly without the customary greetings. In fact, disregarding the introductory verse (1:1), the reader finds the beginning of the letter as abrupt as its ending. Yet this writing bears the marks of a letter because of the direct manner of address.^[1] The author speaks to his hearers and readers. For example, he uses the imperative mood fifty-four times. He has a definite group of people in mind when he writes his letter. We note the following points: a. James. The writer identifies himself by the common name James. The frequent appearance of this name in the New Testament attests to popular use. James, the brother of John, son of Zebedee, was killed (Acts 12:1 2). James, the son of AlphaeusMatt. 10:3and parallels , James the father of the apostle Jude (not Iscariot [ (Acts 1:13]), and James the youngerMark 15:40) are virtually unknown. Jude mentions that he is the brother of James (Jude 1), and last there is James, the brother of Jesus. Scholars agree that the writer of the epistle is the brother of Jesus (Matt. 13:55). James became the leader of the mother church in Jerusalem after the departure of Peter (Acts 12:17), was one of the spokesmen at the Council of Jerusalem (Acts 15:13 21), and was a pillar to whom Paul reported his missionary experience (Gal. 2:2, 9; Acts 21:18 19). James identifies himself as a servant of God and of the Lord Jesus Christ. This designation reminds us of Jesus words: The Son of Man did not come to be served, but to serve (Matt. 20:28).^[2] James could have said that he was the Lord's brother. Instead he uses the term servant in all humility, even though he occupies a position of authority in the church.^[3] James is a willing and obedient servant of God and of the Lord Jesus Christ. Actually, he is a slave, not of necessity and force but by choice. He acknowledges Jesus as Lord of his life. b. Twelve tribes. That the letter of James is the most Jewish of all the New Testament epistles becomes evident already in the address: To the twelve tribes scattered among the nations. James addresses his epistle to people of Jewish descent who live outside of Israel among the nations. They are the Jews in dispersion (John 7:35). After the deportation of the ten tribes from Israel to Assyria (II Kings 17:6) and the exile of the two tribes to Babylon (II Kings 25:11), and at times afterward, thousands of Jews lived outside the borders of their homeland. Luke enumerates all of the places in the first-century world where God-fearing Jews from every nation resided (Acts 2:5, 9 11). These devout Jews came to Jerusalem for the Feast of Pentecost, heard the gospel of Jesus Christ, became converts, and returned to their places of residence. Those who stayed in Jerusalem were persecuted and driven away after the death of Stephen (Acts 8:1; 11:19). James addresses the Jewish Christians who live in places other than Jerusalem. Also, Peter sends his first epistle to God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and BithyniaI Peter 1:1; italics added . James, however, is more general. He writes to Jewish believers living in dispersion.^[4] We have no indication that he specifically refers to Gentile Christians anywhere in his epistle. Nevertheless, the message of his letter speaks to them, too. c. Greetings. Both the address to spiritual Israel in dispersion and the simple greeting seem to point to an early stage in the development of the church. As far as scholars are able to determine, the epistle may be the oldest of the twenty-seven New Testament books. Perhaps James wrote the epistle before the Council of Jerusalem met in a.d. 49. Apparently, James wrote the letter that the council sent to the Gentile believers in Antioch, Syria, and Cilicia; he began that letter with the same succinct salutation: Greetings (Acts 15:23). The similarity is undeniable. James employs the Greek manner of saluting the readers, for Claudius Lysias writes the same word in his letter to Governor Felix (Acts 23:26).^[5] Practical Considerations in 1:1 If anyone knew Jesus well, James would probably be the one. James and Jesus grew up together in the same family; they ate together, played together, and worked together. After his resurrection, Jesus appeared to James, who at the time was alone (I Cor. 15:7). If there was one person who could rightfully call Jesus my brother, it was James. James refrains from boasting. In all humility he calls himself a servant of God and of the Lord Jesus Christ. Jesus is not ashamed to call us his brothers and sisters (Heb. 2:11). We, however, do well to follow the example of James and call ourselves servants of God and of our Lord Jesus Christ. Greek Words, Phrases, and Constructions in 1:1 [Greek] this is the Hellenized form of the Old Testament name [Greek] [Greek] from the compound verb [Greek] (I scatter), this noun implies either that the readers were being scattered (a scattering) or that they had been scattered (a dispersion). [Greek] the present active infinitive occurs three times in the New Testament at the opening of a letter (Acts 15:23; 23:26; James 1:1) and means greetings. The form [Greek] needs to be supplied; that is, James says, Greetings. ^[6] The infinitive is imperatival. B. Trials 1:2–11 2 Consider it pure joy, my brothers, whenever you face trials of many kinds, 3 because you know that the testing of your faith develops perseverance. 4 Perseverance must finish its work so that you may be mature and complete, not lacking anything. 5 If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. 6 But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. 7 That man should not think he will receive anything from the Lord; 8 he is a double-minded man, unstable in all he does. 9 The brother in humble circumstances ought to take pride in his high position. 10 But the one who is rich should take pride in his low position, because he will pass away like a wild flower. 11 For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business. 1. Testing of Faith 1:2–4 Pressures in our technological age are too great for many people. They cannot cope with the difficulties they meet from day to day. They seek to escape from the treadmill of trying incidents that confront them. Escape in many instances is impossible, especially when people cannot control these incidents. Thus the sacred writer, addressing persecuted Jewish Christians, reaches out to all people throughout the centuries. He says, 2. Consider it pure joy, my brothers, whenever you face trials of many kinds, 3. because you know that the testing of your faith develops perseverance. James writes his epistle to Jewish Christians who have been driven from their homes and possessions. He addresses people who suffer because they are exploited by the rich, dragged into court, and slandered for believing in the noble name of Jesus (2:6–7). To these people James directs a pastoral letter in which his first admonition is to rejoice. a. Consider it pure joy. What a strange way of addressing the recipients of this letter! James lives safely and securely in Jerusalem, and he addresses Jewish Christians who have lost house and home because of hardship and persecution. James appears to be out of touch with reality. He seems to be ignorant of the daily trials the people face. And some may say that he is a typical pastor who knows how to make sermons but is unaware of the suffering his people experience on a day-to-day basis. James, however, is not unaware of the trials his people face. He himself had witnessed the death of Stephen, the persecution that followed, and the scattering of the Jerusalem church throughout Judea and Samaria (Acts 8:1). He knows his task as a pastor. He speaks words of encouragement. He exhorts the people to rejoice. In this respect he finds support in the apostolic admonitions of Paul and Peter: Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance. [Rom. 5:3] In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. [I Peter 1:6] James repeats the thought Jesus expresses in the last beatitude: Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven (Matt. 5:11–12; and see Luke 6:22 23). Therefore, James tells the readers, Do not become embittered because of adversities, but rather rejoice. b. My brothers. To make his appeal more intimate and at the same time direct, the author addresses his readers as his brothers. This expression places the writer on the same level as that of the readers. He is one of them and one with them. Because of the repeated occurrence of this address, the letter is most personal (1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19). What is the meaning of the term brothers? In a nationalistic sense, all Jews are brothers. That was true in ancient times (Exod. 2:11; Deut. 15:3; Matt. 5:47; Acts 13:26) and is still true today.^[7] But this concept is not what the author has in mind. He addresses Jewish Christians, for they are his spiritual brothers.^[8] In New Testament times, as well as today in many Christian circles, the word brother refers to a fellow believer. c. Trials of many kinds. Trying circumstances are the adversities God uses to test the faith of the believer. These trials can come in a variety of ways and forms. No believer has received the guarantee that he will live a trouble-free and peaceful life. Everyone experiences difficulties, problems, and pains of one kind or another. No one can escape them, because man does not control the circumstances that cause the difficulties. James says, in effect, that the Christian literally falls into a trying situation. That is, God places the believer, sometimes rather suddenly, in a predicament that is designed to test his faith in God. The believer may not even realize that he has stumbled into a test. Quite often at a later time the believer begins to understand why God tested him.^[9] When his eyes are opened, he sees the goodness and the grace of God that fill him with joy and happiness. Therefore, James exhorts his readers to consider the trials causes for pure joy. The Christian ought to see the hand of God in all of life. Wrote William Cowper: God moves in a mysterious way His wonders to perform; He plants his footsteps in the sea, And rides upon the storm. Deep in unfathomable mines Of never failing skill, He treasures up his bright designs And works his sovereign will. d. Testing of &faith. Why should the Christian be filled with pure joy every time God tests him? Says James, Because you know that the testing of your faith develops perseverance. The verb know is the key word. The believer knows that the trials he endures do not come to him by chance. He believes that everything comes to him by the hand of God. As Zacharius Ursinus confesses in a sixteenth-century catechism: All things, in fact, come to us not by chance, but from his fatherly hand.^[10] God stands behind every trial and test. He wants us to know this by experience, so that we not only see his hand but also feel it. We place our hand in the hand of God. Then, in every adversity that we face, we keep our trust in our heavenly Father, for we know that he sends us these trials to test our faith. We believe that he is in complete control of every situation. And God gives us exactly what we need: joys and sorrows, trials and triumphs. An Arabic proverb succinctly states, Sunshine alone creates deserts. Consider it pure joy when dark clouds gather above your head; they will give you showers of blessings. These showers cause your life of faith to develop and grow. e. Perseverance. The testing of your faith develops perseverance, says James. The term testing is a further explanation of the expression trials in the preceding verse. We note a parallel between the Epistle of James and the First Epistle of Peter at this point. Peter reminds his readers that they had to suffer grief in all kinds of trials. He continues, These have come so that your faith of greater worth than gold, which perishes even though refined by fire may be proved genuine (I Peter 1:6–7). The believer experiences a testing in the sense of a refining process. That is, his faith is being refined, much the same as gold is subjected to the smelter's fire (Prov. 27:21). As the goldsmith removes impurities that are foreign to the metal, so God purifies the believer's faith from sin. Gold, however, is an inanimate quantity that is and remains passive through the refining process. Man's faith can never be passive. It is active. Faith, as James points out in his epistle, must be accompanied by action; otherwise it is dead (2:17). The verb develop in the Greek actually conveys the meaning to work something out completely. For example, Paul uses the same verb in his exhortation to the Philippians: Continue to work out your salvation with fear and trembling (2:12). The testing of your faith continues to work out perseverance, writes James. Perseverance is a quality in man that demands admiration. Positively, steadfastness, constancy and perseverance are among the noblest of manly virtues. ^[11] This quality, exemplified by Job, has nothing in common with resignation. Some people think that, because they are unable to avoid trying circumstances, they should resign themselves to them. They adopt the slogan Whatever will be, will be. But whereas resignation is passive, perseverance is active. Resignation results in defeat; perseverance, in triumph. The Christian perseveres by looking to Jesus, the author and perfecter of his faith (Heb. 12:2; also see Rom. 5:3–5). The believer trusts in God for help, aid, strength, and comfort. He knows that God always responds to faith and provides the means to sustain the period of testing. The believer who possesses the virtue of steadfastness clings to God in faith, persists in doing God's will, and cannot be diverted from his avowed purpose to serve his God. 4. Perseverance must finish its work so that you may be mature and complete, not lacking anything. James repeats the noun perseverance to demonstrate that this concept is important to the message of the epistle. By repeating the term, James alludes to the teaching of Jesus, who on two different occasions taught his disciples, But he who stands firm to the end will be saved (Matt. 10:22; 24:13). We cannot hasten perseverance. It needs time. For example, a patient receives the encouraging news from his physician that his broken leg is healing satisfactorily. Daily the doctor visits the patient and each time tells him virtually the same thing. The patient realizes that he must obey orders not to put pressure on the injured leg, even though it is supported by a cast. The healing process must run its normal course. Should the patient abruptly end this process, the results would be disastrous. Paul asked the Lord to remove the thorn in his flesh. Three times I pleaded with the Lord to take it away from me, writes Paul. But he said to me, My grace is sufficient for you, for my power is made perfect in weakness (II Cor. 12:8–9). Note the term perfect, for James uses the same word. Let patience [perseverance] have her perfect work (KJV). That is, do not interfere with God's plan for your life. Persevere in your trials, so that the work God has begun in you may be brought to completion. As David prayed in one of his psalms, The Lord will fulfill his purpose for me; your love, O Lord, endures forever do not abandon the works of your hands. [Ps. 138:8] Parallelism is one of the Semitic features in the Epistle of James. Note that verse 4 repeats the thought of the preceding verse and thus explains its meaning.^[12] Here is the parallel: The testing of your faith completely works out the virtue of perseverance. Let perseverance work out its course completely. Just as a fruitproducing plant must be allowed to finish its complete growing period, so perseverance must be given its full term. a. Mature and complete. James has a penchant for linking words or concepts, preferably by repeating the same term. A literal translation illustrates this: And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing (NASB). What does perfect mean? Certainly it does not mean without sin. In 3:2 James writes, We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check. James intends to convey the concept of wholeness, that is, not lagging behind in any point. ^[13] Addressing the Philippians, Paul also uses the expression perfect. The New International Version translates it mature: All of us who are mature should take such a view of things (Phil. 3:15). With respect to the readers of Paul's and James's letters, the term perfect means mature. A synonym of mature is the word complete. In the name of Jesus, Peter healed the lame man who daily sat begging at Solomon's Colonnade. Luke writes that this beggar was given complete healing (Acts 3:16). The crippled man's feet and ankles became strong so that he functioned as a complete human being without handicap. b. Not lacking anything. The phrase not lacking anything is synonymous with the preceding term complete, which expresses the concept that all parts are functioning. Although both terms state the same concept, the first does so positively; the second, negatively. If, then, we have received all the necessary parts that make us mature and complete and if God has given us all things so that we lack nothing, we should be able to endure the trials God is giving us. And because God has fully equipped us, we are able to persevere in faith. Practical Considerations in 1:2–4 Verse 2 Suppose the house burns down or the medical analysis reveals terminal cancer. Should a Christian shout, Praise the Lord! when calamity strikes? Christians meet frustrations, difficulties, and adversities. They often stumble upon circumstances. Instead of praising God, many Christians have become cynical, skeptical, and even depressed because of these trials. To them and to all believers, James declares: Consider it pure joy when God tests your faith. Remember Job, who triumphed in faith and received God's richest blessings. Verse 3 A person who is accepted by the admission office of a college or university can say, I am a student. But until that person takes tests and examinations, no one can actually affirm that he is a student worthy of that name. The only way to determine the worth of a student's work is to see his performance on his examination. Dispensing with examinations would hinder the professors and the school administration in determining the student's ability. Greek Words, Phrases, and Constructions in 1:2–4 Verse 2 [Greek] the noun [Greek] is an allusion to the infinitive [Greek] of the preceding verse. The modifying adjective [Greek] conveys the meaning full or pure. [Greek] as an aorist middle imperative of [Greek] (I lead, guide; think, consider), the verb denotes deliberate and careful judgment. ^[14] [Greek] the author displays choice alliteration in the phrase [Greek]. The noun derives from [Greek] (I try, test; tempt). It refers to trials that come to man from the outside. Temptations affect man's inner being (James 1:13 15). [Greek] the second person plural second aorist active subjunctive from the compound [Greek] href="/bible/parallel/LUK/10/30" class="green-link">Luke 10:30</a>and I Clem. 51:2 . Verse 3 [Greek] the present active participle from [Greek] (I know) expresses cause and provides the evidence for the exhortation of the main verb in verse 2. Moreover, the verb [Greek] refers to experiential knowledge, while its synonym [Greek] connotes innate knowledge (e.g., 3:1). [Greek] this noun from [Greek] (I test, try, approve) is equivalent to the articular present infinitive [Greek] and suggests and action or a process.^[15] [Greek] as a deponent middle verb in the present tense, the form is compound with a perfective (or intensive) meaning. [Greek] this noun occurs thirty-two times in the New Testament, sixteen of which appear in Paul's epistles and three in the Epistle of James (1:3, 4; 5:11). Verse 4 [Greek] although this adjective appears only twice in the New Testament (I Thess. 5:23; James 1:4), its meaning is clear. The compound adjective derives from the adjective [Greek] (whole) and the noun [Greek] (lot). That is, everything the believer needs has fallen to him by lot. Thus he is complete in every respect. Writes Peter H. Davids, That is, perfection is not just a maturing of character, but a rounding out as more and more parts of the righteous character are added. ^[16] [Greek] this is the present passive participle of [Greek] (I leave), not the middle. With the prepositional phrase [Greek], it means lacking. 2. Asking for Wisdom 1:5–8 Characteristically, James introduces a topic rather briefly and then returns to it later. In this particular section, he speaks about the need for wisdom; in chapter 3 he delineates two kinds of wisdom one from heaven and the other from earth. 5. If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. James demonstrates the art of writing by linking key words and phrases. In verse 3 he stresses the word perseverance; he puts it last in the sentence to give it emphasis. In verse 4, perseverance is the first expression he uses. The last phrase in verse 4 is not lacking anything; the first clause of the next phrase repeats this verb, If any of you lacks wisdom. The writer knows how to communicate effectively in simple, direct prose. Note these points: a. Need The clause if any of you lacks wisdom is the first part of a factual statement in a conditional sentence. The author is saying to the reader: I know you will not admit it, but you need wisdom. James tackles a delicate problem, for no person wants to hear that he is stupid, that he makes mistakes, and that he needs help. By nature man is independent. He wants to solve his own problems and make his own decisions. Eighteenth-century German theologian John Albert Bengel put it rather succinctly: Patience is more in the power of a good man than wisdom; the former is to be exercised, the latter is to be asked for. ^[17] Man has to overcome pride to admit that he needs wisdom. But wisdom is not something he possesses. Wisdom belongs to God, for it is his divine virtue. Anyone who admits the need for wisdom must go to God and ask him. James appeals to the individual reader and hearer. He writes, If any of you lacks wisdom (italics added). This approach is tactful, for he could have said, Everyone lacks wisdom. But by saying any of you, James gives the reader a chance to examine himself, to come to the conclusion that he needs wisdom, and to follow James's advice to ask God. b. Request The believer must ask God for wisdom. James implies that God is the source of wisdom. It belongs to him.^[18] What is wisdom? Both the Old and the New Testaments seek to explain this term. Solomon expresses it in typical Hebraic parallelism. Says he, For the Lord gives wisdom, and from his mouth come knowledge and understanding (Prov. 2:6). Solomon equates wisdom with knowledge and understanding. Also, the New Testament states that the Christian receives wisdom and that knowledge comes from God (I Cor. 1:30).^[19] True, we make a distinction between wisdom and knowledge when we say that knowledge devoid of wisdom is of little value. Observes Donald Guthrie, If wisdom is the right use of knowledge, perfect wisdom presupposes perfect knowledge. ^[20] To become mature and complete, the believer must go to God for wisdom. God is willing to impart wisdom to anyone who asks humbly. God's storehouse of wisdom is infinite, and he will give this gift generously to all without finding fault. c. Gift God is not partial. He gives to everyone, no matter who he is, because God wants to give. Giving is a characteristic of God. He keeps on giving. Every time someone comes to him with a request, he opens his treasury and freely distributes wisdom. Just as the sun continues to give light, so God keeps on giving wisdom. We cannot imagine a sun that fails to give light; much less can we think of God failing to give wisdom. God's gift is free, without interest, and without the request to pay it back. It is gratis. Moreover, God gives without finding fault. When we ask God for wisdom, we need not be afraid that he will express displeasure or will utter reproach. When we come to him in childlike faith, he will never send us away empty. We have the assurance that when we ask for wisdom, it will be given to us. God never fails the one who asks in faith. 6. But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. Once again James repeats key words. Note the verb to ask in verses 5 and 6, and the verb to doubt in the successive clauses of verse 6. Moreover, in verse 6 the writer brings out contrast which he embellishes with an illustration. a. Contrast First, by implication James teaches that God desires sincerity of heart. God gives generously without reservation; therefore he expects the believer to come to him in prayer without reservation. A motto of the sixteenth-century Genevan reformer John Calvin was, I offer my heart to you, O Lord, promptly and sincerely. So God wants the believer to request wisdom with sincerity and trust. To be sure, God does not want the contrast of faith and doubt in man's heart. Next, faith and doubt cannot reside in man at the same time. When man believes, he does not doubt. And when he is in doubt, he lacks faith. The contrast, then, is evident in the instability man reveals: today he believes; tomorrow he doubts. The writer of Hebrews in his chapter on faith simply states, And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him (Heb. 11:6). Last, when Jesus caused the fig tree to wither quickly and his disciples asked him about this, he replied: I tell you the truth, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, Go throw yourself into the sea, and it will be done. If you believe, you will receive whatever you ask for in prayer (Matt. 21:21–22). Faith, therefore, is able to move mountains by the power God gives the person who puts his full trust in God. When man prays to God with a heart filled with doubt, God does not answer him. When he expresses doubt in God's ability to help, man indicates that he wants to be independent of God. Without divine wisdom man wavers; he is like a wave of the sea and is without stability. God's relation to the Christian who puts his confidence in him never wavers.^[21] b. Illustration James grew up in Nazareth, about thirty kilometers from both the Lake of Galilee and the Mediterranean Sea. The sight of the rolling waves was not unfamiliar to him. Thus he applies this imagery to the man who doubts. He who doubts is like a wave of the sea, blown and tossed by the wind. The sea is always full of waves; and when the wind blows, the waves move almost rhythmically in rushing sequence. When the wind changes direction, the waves alter their course accordingly. Also, the upward and downward movements of the waves create crests and troughs. In short, the picture of the sea painted by James is one of instability and restlessness. So James portrays the man who doubts. That man is like the heaving waves of the sea, unsettled and unstable. He lacks the wisdom that he desperately needs to give direction to his life. But because the man doubts, God withholds wisdom from him. God expects his people to come to him in faith; then he rewards them for seeking him. If man doubts, however, he will not receive the Lord's blessing. 7. That man should not think he will receive anything from the Lord; 8. he is a double-minded man, unstable in all he does. We readily confess that our faith is weak and timid at times. We struggle with periods of doubt. Are we the people James addresses? Are we tossed about as the waves of the sea? Do we forfeit God's blessing because we are weak in faith? Briefly let us consider Abraham, the father of believers. His faith was not always unfailing and strong. He had his moments of doubt and despair. Yet Abraham received the promise of God, and God blessed him. What then is James saying? He is not referring to the person who wards off doubt, but rather to the one who is double-minded and unstable. The double-minded man actually has two personalities or two souls. One says that he will try religion if it does not do any harm, it may do some good. The other says that he has no need of God because he wants to be independent and self-sufficient. A person who doubts does not expect to receive anything from God. James, then, observes that a doubter should not think he will receive anything from the Lord. James calls the person who doubts that man. The wording exhibits disdain; that man doubts the truthfulness of God's power and promises. He asks God for wisdom but doubts whether God will give it to him. One moment he prays, but the next moment he ignores God. His prayer if it is prayer is not supported by faith. When the father of the epileptic said to Jesus. I do believe; help me overcome my unbelief! (Mark 9:24), Jesus heard his prayer of faith. He healed the man's son by casting out the demon. Note, however, that this man struggled with his weak faith and asked for help. He received it. God wants us to pray to him because he wants to be our God. As God himself is unchangeable in all he says and does (Mal. 3:6; Heb. 6:17–18), so he expects his people to be the same. He detests instability, double-mindedness, and doubt. He desires that we pray to him and believe that he will answer. Near the end of his letter James writes, The prayer of a righteous man is powerful and effective (5:16). God blesses the righteous because they are his people. But the double-minded man should not think that God will bless him. That man goes his own way, makes his own decisions, and lives his own life apart from God. If he does not pray to God in childlike trust, God cannot grant him the gift of wisdom. Therefore, when God refuses his request, the cause is not God's unwillingness but man's doubt. Practical Considerations in 1:5–8 Verse 5 If you are a teacher, you may have received the best training available to equip you for your task. You may have a talent to communicate well. And you may enjoy your vocation. But if you fail to ask God daily for wisdom to meet the challenge of your profession, you cannot be most effective. Ask God for wisdom and he will give generously without finding fault. Ask in faith and you will see the difference in your life. Ask and it will be given to you; seek and you will find; knock and the door will be opened to you (Matt. 7:7). Verse 6 Is doubt always sinful? Not necessarily. For instance, when doubt appears in the form of perplexity, it is not sinful. When the God-fearing Jews from every nation under heaven (Acts 2:5) heard the apostles preach the gospel on the day of Pentecost in Jerusalem, they were amazed and perplexed (Acts 2:12). They were at a loss to comprehend the meaning of the outpouring of the Holy Spirit. After Peter delivered his Pentecost sermon, about three thousand people believed. Others, however, made fun of the apostles by calling them drunkards (Acts 2:13). These people refused to accept God's truth because they doubted. Doubt, then, expressed as unbelief, is sin. Greek Words, Phrases, and Constructions in 1:5–8 Verse 5 [Greek] the first clause of the condition introduced by the particle [Greek] depicts a simple fact. The verb [Greek] is the present passive indicative and shows the current state. The verb controls the genitive case of [Greek] (wisdom).^[22] Derived from [Greek] (I leave), it means to lack. [Greek] the second clause of the conditional sentence has the present active imperative of the verb [Greek] (I ask). This verb implies the submissiveness of one who asks. It describes the seeking of the inferior from the superior; of the beggar from him that should give alms; of the child from the parent; of the subject from the ruler; of man from God. ^[23] [Greek] note the position of the present active participle between the definite article and the noun. The participle becomes a descriptive adjective and indicates that continued giving is one of God's characteristics. Verse 6 [Greek] the writer constructs his sentences and clauses by repeating key words. He repeats the verb [Greek], and within this verse he uses the present middle participle [Greek] twice. The compound [Greek] (through) and [Greek] (I judge) advances the idea of making a distinction between two persons, things, or thoughts. Thus, in the middle (as a reflective) it has the meaning to be at odds with oneself, doubt, waver. ^[24] [Greek] a second perfect active from the classical verb [Greek] (I am like) is a durative present and occurs only in this form (James 1:23). Verse 7 [Greek] the present middle imperative of the contracted form [Greek] (I suppose, think) is negated by the particle [Greek]. The prohibition in the present tense instructs the reader and hearer to stop thinking that he will receive something. A [Greek] the position of the demonstrative pronoun [Greek] (that one) expresses a degree of disdain (Mark 14:21).^[25] The noun [Greek] is generic. [Greek] the future middle indicative of [Greek] (I receive). Verse 8 [Greek] this is a combination of [Greek] (twice) and [Greek] (soul). As an adjective it derives from the verb [Greek] (I am undecided, changeable). [Greek] the compound adjective derived from the privative (not), the preposition [Greek] (down), and the verb [Greek] (I stand) conveys the impression of instability. [Greek] literally translated in all the ways, the phrase is a Hebraism referring to a person's conduct. 3. Taking Pride 1:9–11 As he does in other passages of this first chapter of his epistle, James mentions a topic in a sentence or two. Then in a later section or chapter he elaborates. Here he introduces the subject pride. 9. The brother in humble circumstances ought to take pride in his high position. 10. But the one who is rich should take pride in his low position, because he will pass away like a wild flower. These two verses reveal parallelism and contrast common in the Psalms and the Proverbs. The parallel lies in the expression take pride. The phrases brother in humble circumstances and one who is rich show contrast. Also the adjectives high and low stand in opposition to each other. Note that although James refrains from using the word poor in this verse, the intent to depict poverty is evident (compare 2:2, 3, 5, 6). The man in humble circumstances he designates brother. a. The brother. Pastor James writes a letter to the Christians scattered among the nations. He knows that many of them live in grinding poverty and fill the lowest-paying positions in society. These people need words of encouragement, for economic conditions are oppressive and perplexing. Thus, James exhorts the Christian brother to take pride in his high position. Although the brother lives in humble circumstances, ^[26] he should not only know his exalted position; he is even encouraged to take pride in it. The contrast is striking. How can an economically deprived Christian understand that he is highly exalted? Before he can boast of an honorable position, he must learn first to appreciate the significance of his status. That is, he should look not at material possessions, but at spiritual treasures. He must have an entirely different outlook on life. He views life not from the aspect of materialism but rather in relation to spiritual values. He knows that God himself has elevated the believer to a high rank.^[27] He sees himself as a child of the King a son or daughter of God. As a member of God's royal family, the brother ought to take pride in his family tree. Proudly he points to his heavenly Father and to his brother Jesus Christ. The Christian has royal blood in his veins. Says James, Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? (2:5). No wonder the Christian ought to take pride in his high position. He is heir of God's kingdom. b. The one who is rich. The counterpart to the brother in humble circumstances is the one who is rich. James exhorts both to take pride in their respective positions. Who is this rich person? This is an open question. Some interpreters wish to complete the parallel in verses 9 and 10 by inserting the word brother: But the brother who is rich should take pride in his low position. Then both the poor and the rich are Christians.^[28] We note a few objections, however. First, although James explicitly calls the man in lowly circumstances a brother, he omits this term when he introduces the rich man. Next, James compares the rich man to a plant that withers and dies he will fade away (v. 11). He adds no word of admonition and no call to repentance.^[29] Then, in other parts of his epistle, James leaves the impression that the rich do not belong to the Christian fellowship (see 2:6–9; 5:1–6). And last, James addresses Christians who were persecuted and dispersed. They had lost their possessions and now lived in economically depressed conditions. They were oppressed by the rich in the areas where they had settled. Moreover, we note that James speaks about the rich man but not about riches. He does not repudiate earthly possessions in order to rejoice in poverty. No, he teaches that God is the giver of every good and perfect gift (1:17). James is not concerned about riches but about the person who possesses them. I conclude, then, that the rich man is not a Christian. How can the rich person take pride in his low position? The poor man boasts about his spiritual riches, but the rich man who has rejected God is spiritually blind and unable to see his low position. He boasts about his material wealth, but earthly riches pass away like a wild flower. James resorts to irony. He is saying, The rich man should take pride in his low position, viewed by the spiritually discerning brother. Earthly goods can be compared to the tides of the sea; they come and they go. James, however, uses an illustration taken from climate and landscape. 11. For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business. The illustration finds an echo in the prophecy of Isaiah: All men are like grass, and all their glory is like the flowers of the field. The grass withers and the flowers fall, because the breath of the Lord blows on them. [40:6–7; also see Job 14:2] The author describes the climatic conditions of Israel in a single sentence. The primary cause of drought is the scorching heat of the rising sun, especially when it is accompanied by the searing wind from the desert. That combination makes plants wither quickly, and blossom and beauty disappear within hours. When the so-called sirocco blows day and night from the east, the appearance of the landscape changes dramatically. In the same way, the rich man will fade away. Certainly man's earthly possessions can vanish in a remarkably short time. But the text does not say that riches will disappear. It says man will fade away. In poetic form, this is the description of man in Psalms 103: Man is like the tender flower, And his days are like the grass, Withered where it lately flourished By the blighting winds that pass. Psalter Hymnal The rich man passes away even while he goes about his business. The New International Version has given us an apt translation of a Semitic idiom.^[30] Suddenly the life of the rich man comes to an end while he is busily engaged in making money. His riches are unable to prolong his life, for he departs and leaves his possessions behind. Practical Considerations in 1:9–11 Verse 9 Mindful of Paul's admonition to do good to all people (Gal. 6:10), we seek to alleviate the needs of those who are poverty-stricken. But while it is one thing to give generously to the poor, it is another thing to associate with them. A person of financial means may have much more influence and respect than people who belong to the lower class of society. This person can demonstrate his willingness to help the needy, but not necessarily on a personal basis. James, however, says that an impoverished brother occupies a high position. In other words, do not think too lightly of him! Also, the brother himself ought to be fully aware of the exalted position he occupies. He is a child of God. Verse 10 In today's world we praise the rich who have gained positions of authority, and we pity the poor for living in deplorable conditions. The Bible says that the position of the rich who live without God is deplorable (Luke 12:20 21). But the brother in humble circumstances is exalted. Greek Words, Phrases, and Constructions in 1:9–11 Verse 9 [Greek] the third singular present middle imperative of [Greek] (I boast) occurs once in this verse and by implication (in the original) is understood in verse 10 to complete the parallel. Here the word has a favorable connotation. By contrast, in James 4:16it has an unfavorable meaning: As it is, you boast and brag. All such boasting is evil. A [Greek] this adjective with the definite article follows the expression A [Greek] (the brother). Its position in the sentence, then, is attributive and descriptive; it describes the social status of the one who is poor. Moreover, this expression has its counterpart in A [Greek] (the rich). [Greek] referring to rank, the definite article and noun with the possessive [Greek] stand in contrast to [Greek] (humble). Says Jürgen Blunck, this verse paradoxically reverses all human relationships and in the faith exalts those who are lowly. ^[31] Verse 10 [Greek] the author stresses key words and concepts which he repeats. From the adjective [Greek] he goes to the noun [Greek]. The noun denotes the experience of humiliation, not the state of humility. That is, the [Greek] ending reveals progress. [Greek] literally translated a flower of grass, the expression means a wild flower. James repeats it in a slightly different form in verse 11. Verse 11 [Greek] in the Septuagint the noun [Greek] (heat) usually indicates the scorching desert wind (sirocco) that comes from the east. In this verse, we cannot be sure whether James implied a reference to the sirocco. The preposition [Greek] (with) appears to point in that direction. Translators stay close to the text and render the phrase with scorching heat. [Greek] the aorist active indicative of [Greek] (I fall from) is descriptive of the falling of a withered flower. The aorists [Greek] (rises), [Greek] (withers), [Greek] (falls), and [Greek] (is destroyed) reflect the Hebrew perfect. But classical and koine Greek know this characteristic, too, and call it the timeless aorist.^[32] Compare also Isaiah 40:7(LXX) and I Peter 1:24. ! [Greek] the beauty of its face is a Semitic idiom that is somewhat redundant. The translation beauty is sufficient. [Greek] the noun means journeys and has its synonym in [Greek] (ways) in verse 8. [Greek] the first future passive indicative of [Greek] (I fade, disappear) portrays the withering of plants, the dying of the wind, and the fading away of man. C. Tests 1:12–18 12 Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him. 13 When tempted, no one should say, God is tempting me. For God cannot be tempted by evil, nor does he tempt anyone; 14 but each one is tempted when, by his own evil desire, he is dragged away and enticed. 15 Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. 16 Don t be deceived, my dear brothers. 17 Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. 18 He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created. 1. Sustaining the Test 1:12 James returns to the theme he introduced at the beginning of his epistle: perseverance under trial (vv. 2 4). He calls the persevering believer blessed and tells him that because of his love for God, the believer will receive the crown of life. The author displays a fondness for using key words. With these words he advances the flow of his epistle. In verse 12 he explains the meaning of the expressions trial and test; this leads him to an explanation of the verb to tempt. Verse 12, then, is introductory to the next section. 12. Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him. Note these points: a. Man The term blessed relates to the Beatitudes of Jesus. Matthew records a series of nine such statements (5:3–11) in the Sermon on the Mount. The complete expression blessed is the man appears frequently in Psalms, Proverbs, and the Prophets.^[33] The Jews were fond of using the word blessed (makarios). Both in the New Testament and in extrabiblical literature the word is common. For example, in the New Testament it occurs fifty times.^[34] Who is the man the Bible calls blessed? He is the person who finds complete happiness in God. He may be poor, meek, hungry, or persecuted but he is happy. This appears to be a contradiction. From a worldly perspective only the rich and those who are secure can be happy. But Scripture says that the man who perseveres [endures] under trial is blessed. b. Test God tests man's faith to learn whether it is genuine and true. For instance, we test the purity of a bowl made of lead crystal by lightly tapping the outer edge. Immediately we know its genuineness when we hear a reverberating, almost musical sound. We also know that the lead crystal bowl went through the fire when it was made. Similarly, God tests the faith of man as, for example, in the case of Job. Faith that is not tried and true is worthless. God wants the believer to come to him in a time of trial so that he may give him the strength to endure. God is not interested in seeing the believer falter and fail; he wants him to endure, overcome, and triumph. See how Peter encourages his readers to persevere: But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God (I Peter 2:20). c. Promise Why is the believer who perseveres during a time of testing happy? Because he will receive the crown of life that God has promised to those who love him. After his period of testing has ended, the believer will receive the crown of life. No one competing in games receives a crown until the race is over, and then only one person gets the crown (I Cor. 9:24–25). The phrase the crown of life, it seems, was a well-known idiom in the first century. It occurs in the letter addressed to the church in Smyrna: Be faithful, even to the point of death, and I will give you the crown of life (Rev. 2:10). Writes R. C. Trench, the crown of life is the emblem, not of royalty, but of highest joy and gladness, of glory and immortality. ^[35] The phrase, then, suggests fullness of life that God grants to those who endure the test of faith. God has promised this gift to those who love him. Man cannot earn the crown of life, for God gives it to him full and free. God asks that man place his complete confidence in him and love him wholeheartedly. To love God with heart, soul, and mind, and to love one's neighbor as oneself constitutes the summary of the Ten Commandments. Interestingly enough, James returns to that royal law, as he calls it, in the next chapter (2:8). However, James teaches that God chose man who then began to love him (2:5). John says the same thing when he writes, We love because he first loved us (I John 4:19). God comes first, then man. Greek Words, Phrases, and Constructions in 1:12 [Greek] this adjective has its origin in the verb [Greek] (I receive, accept) and means accepted. It refers to something that has been tested and is genuine, for example, coins and metals. The word occurs seven times in the New Testament (Rom. 14:18; 16:10; I Cor. 11:19; II Cor. 10:18; 13:7; II Tim. 2:15; James 1:12). [Greek] from the compound verb [Greek] (I promise), the aorist middle indicative lacks the subject. Scribes and translators have supplied the subject, either Lord or God. ^[36] In the style of rabbinical writings, where the word God is sometimes to be supplied mentally, the earlier and better witnesses support the reading [Greek], without a subject being expressed. Later witnesses, however, fill out what may have seemed a lacuna by adding either [Greek] or A [Greek] or A [Greek]. ^[37] [Greek] the present active participle of [Greek] (I love) is the masculine dative plural as the indirect object of the verb to promise (Rom. 8:28). 2. Being Tempted to Desire 1:13–15 The pastor knows the human heart, for not everyone will endure the tests God places before him. Therefore, James warns his readers not to blame God but rather to understand the cause and the result of temptation. 13. When tempted, no one should say, God is tempting me. For God cannot be tempted by evil, nor does he tempt anyone; 14. but each one is tempted when, by his own evil desire, he is dragged away and enticed. 15. Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. The believer who passes the test is blessed, but the one who fails it is filled with remorse. The one who failed the test refuses to admit that he lacks faith in God. That is what Adam did in paradise when he fell into sin. He listened to Eve who in turn obeyed Satan. When God confronted them with their failure, Adam blamed Eve and Eve blamed the serpent (Gen. 3:12–13). In effect, Adam blamed God when he said, The woman you put here with me she gave me some fruit from the tree, and I ate it (v. 12; italics added). No one should say, God is tempting me. a. God cannot be tempted. James is not interested in explaining the origin of evil, for he knows that not God but Satan is called the tempter. Therefore he writes, God cannot be tempted by evil, nor does he tempt anyone. He means to say that God, who created all things, is not the cause of evil. In his holiness God stands far above evil and cannot be influenced by it. James puts it this way: it is impossible for God to be tempted. Because of his perfection, God has no contact with evil, and evil is powerless to bring God into temptation. Moreover, God does not tempt anyone. God hates evil and therefore does not lead anyone astray. Do not say, Because of the Lord I left the right way; for he will not do what he hates. Do not say, It was he who led me astray; for he has no need of a sinful man (Sir. 15:11–12). In the Lord's Prayer Jesus teaches the believer to pray, And lead us not into temptation (Matt. 6:13; Luke 11:4). Of course, in this petition Jesus does not say that God is tempting us, because that is impossible. Jesus teaches us that we must ask God to keep us from falling into temptation.^[38] Who, then, tempts man? Scripture is plain on this point: Satan. To be precise, Satan has the name the tempter (Matt. 4:3; I Thess. 3:5). And Satan is amazingly successful in leading man into temptation and sin. b. Each [man] is tempted. Some people try to excuse sin by saying, The devil made me do it. But this excuse does not hold, for man himself is responsible for his own sin. Temptation is universal; not one person escapes confronting it.^[39] Each one is tempted when, by his own evil desire, he is dragged away and enticed. James uses an illustration taken from the art of fishing. A fish sees the lure and is tempted to strike. When the fish takes hold of the bait, it is suddenly dragged away and pays with its life for its innocence and ignorance.^[40] But man cannot claim innocence and ignorance. James puts it pointedly: Each one is tempted &by his own desire. He deprives man of any excuse to place the blame on someone or something else. He says, in effect, that the cause lies within ourselves. Note that James speaks of one's own desire. Our desires lead us into temptation, and if we are not controlled by the Spirit of God they lead us into sin. The heart of man is deceitful, as Jeremiah prophesied (17:9). Jesus repeats the same thought when he describes the human heart in these words: For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander (Matt. 15:19). Is there an escape from temptation? Certainly. God has not forsaken us. He still hears and answers our prayer, Lead us not into temptation, but deliver us from the evil one (Matt. 6:13). And Paul writes these reassuring words: God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it (I Cor. 10:13). c. Desire &gives birth to death. James resorts to still another illustration. He takes the example of a living creature from the time of conception through birth and maturity to death. He depicts the scene in a few clauses which he places in parallel form: then, and when after desire has conceived, sin is full-grown, it gives birth to sin; it gives birth to death. If God created desires within us, are they necessarily sinful? No, because they have been given to us so that we may live a balanced life. We have the desire to eat and to drink so that we may take care of our bodies. When we properly control our desires we live normal lives, but when we discard checks and balances, desires get out of hand and, so to speak, become pregnant. James refrains from spelling out how desire conceives. Desire is able to conceive when man's will no longer objects but yields. When this takes place, conception begins and sin develops and eventually is born. Sin results in death (Rom. 7:5, 10, 13). Bengel writes, Sin from its birth is big with death. ^[41] Again, James refrains from telling us what he means by sin, but from the context we understand that he contemplates sin in the general sense of the word. Sin leads to death. More graphically, Paul writes that the wages of sin is death (Rom. 6:23). Is death confined to physical death or does it include spiritual and eternal death?^[42] James does not elaborate; he only stresses that sin leads increasingly to death. That is, sin progressively leads from physical death to spiritual death and to eternal death. Practical Considerations in 1:13–15 Verse 13 God tests the believer to strengthen his faith. In his providence God allows Satan to tempt the believer. For instance, God permitted Satan to take away all Job's possessions, but Job praised God (Job 1:21). Satan tempted Job when Job's wife said, Are you still holding on to your integrity? Curse God and die! (2:9). That is, Satan used Job's wife to turn him against God. But Job stood firm in his faith and replied, You are talking like a foolish woman. Shall we accept good from God, and not trouble? (2:10). Job triumphed in faith and God blessed him accordingly (42:10). Verse 14 James counsels the believer to resist the devil, and he will flee from you (4:7). We are able to resist the devil by keeping our eye of faith fixed on Jesus, the author and perfecter of our faith (Heb. 12:2). How far will the devil flee? When will he return to tempt the believer again? The devil returns when the right moment comes. When Satan finished tempting Jesus, he left him until an opportune time (Luke 4:13). Verse 15 The world readily makes sin a laughing matter, especially when sin pertains to sex. But sexual sins (prostitution, adultery, fornication, homosexual acts) should never be treated humorously. Sin is the cause of suffering and grief and it leads to destruction and death. Greek Words, Phrases, and Constructions in 1:13–15 Verse 13 [Greek] &[Greek] the present imperative preceded by the negative substantive [Greek] conveys the implication that the readers asserted that God was tempting them. [Greek] the use of the preposition [Greek] with a passive verb is similar to [Greek] (Matt. 16:21; Acts 2:22; 4:36).^[43] The preposition denotes the agent. [Greek] the compound verbal adjective from the privative (not) and [Greek] (I tempt) expresses the passive voice, and the idea of necessity in the sense of inability.^[44] The word occurs once in the Septuagint and once in the New Testament. Verse 15 [Greek] from [Greek] (I seize, catch, conceive, support), this aorist participle in the nominative feminine denotes to become pregnant. [Greek] this aorist passive participle from the compound [Greek] (I bring to completion) occurs only here (Luke 13:32). [Greek] the author has a penchant for assonance a noun, a participle, and a verb begin with the letter. From [Greek] (I give birth to), the verb appears twice in the New Testament (James 1:15, 18). 3. Receiving Perfect Gifts 1:16–18 God is unable to tempt and to be tempted. Let no one ever think, not to mention say, that God originates temptations. If man entertains such an accusation, he sins against God. God is the giver of every good and perfect gift. And all his children can testify to God's goodness and love. 16. Don t be deceived, my dear brothers. 17. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 2. Faith 2:1–26 Outline 2:1–13 A. Faith and the Law 2:1–4 1. Avoid Favoritism 2:5–7 2. Be Rich in Faith 2:8–11 3. Keep the Royal Law 2:12–13 4. Show Mercy 2:14–26 B. Faith and Deeds 2:14–17 1. Faith Without Deeds 2:18–19 2. Faith, Deeds, and Creed 2:20–24 3. The Faith of Abraham 2:25–26 4. Faith and Righteousness A. Faith and the Law 2:1–13 2 1 My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism. 2 Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. 3 If you show special attention to the man wearing fine clothes and say, Here's a good seat for you, but say to the poor man, You stand there, or, Sit on the floor by my feet, 4 have you not discriminated among yourselves and become judges with evil thoughts? 5 Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? 6 But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? 7 Are they not the ones who are slandering the noble name of him to whom you belong? 8 If you really keep the royal law found in Scripture, Love your neighbor as yourself, you are doing right. 9 But if you show favoritism, you sin and are convicted by the law as lawbreakers. 10 For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. 11 For he who said, Do not commit adultery, also said, Do not murder. If you do not commit adultery but do commit murder, you have become a lawbreaker. 12 Speak and act as those who are going to be judged by the law that gives freedom, 13 because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment! 1. Avoid Favoritism 2:1–4 All men are created equal. We have brought nothing into this world and we cannot take anything out of it. Before God we cannot boast of our possessions or achievements, for all that we have has been given to us by God. And God does not show partiality (Acts 10:34; Rom. 2:11; Eph. 6:9; Col. 3:25; I Peter 1:17). If God sets the example, we should follow in his footsteps. 1. My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism. The appeal is personal: my brothers. James uses this address rather frequently in his epistle, but here he is more specific. He calls the brothers believers in our glorious Lord Jesus Christ. ^[1] The word believers is reminiscent of the beginning of the epistle, where James encourages the brothers to persevere in their faith (1:3). Now he tells them that they are believers in Jesus Christ. That is, he speaks of their personal subjective faith in Jesus not of the faith that belongs to Jesus. The writer places himself on a level with his readers and identifies with them when he says our glorious Lord. He and the readers look to Jesus, who dwells in glory. What is the meaning of the expression our glorious Lord? In one of Paul's epistles (I Cor. 2:8) the expression Lord of glory occurs. This is identical to the reference to the God of glory in Stephen's speech (Acts 7:2). Both titles are reminders of the glory of the Lord that settled upon and filled the tabernacle in the desert (Exod. 40:35). A possible interpretation is to take the words of glory and place them in apposition with Jesus Christ: Jesus Christ, who is the glory, [that is,] of God. ^[2] This interpretation resembles John's testimony about Jesus living among the disciples: We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth (John 1:14). The descriptive adjective glorious in this passage demonstrates contrast between the glory of our Lord Jesus Christ and the glitter of earthly riches. The brothers should not look at their fellow man and judge him merely by external appearance. Therefore, James admonishes his readers, don't show favoritism. Don t look at a person's face, clothing, wealth, and position! Don t be biased in your judgment! A just judge must not be influenced by personal prejudices, hopes, or fears, but by the single desire to do justice. ^[3] In the next verses of this section, James spells out the reasons Christians should not show favoritism: if you do, you will become judges with evil thoughts (v. 4); God looks at the heart, not at the external appearance of man (v. 5; God has given man the law of loving one's neighbor as oneself (v. 8); and last, mercy triumphs over judgment! (v. 13).) James resorts to an illustration and says, 2. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. 3. If you show special attention to the man wearing fine clothes and say, Here's a good seat for you, but say to the poor man, You stand there, or, Sit on the floor by my feet, 4. have you not discriminated among yourselves and become judges with evil thoughts? The term religion (1:26–27) immediately brings to mind anything that pertains to the church. Perhaps this was the reason that James resorts to an example taken from the setting of a Christian church. Actually, the Greek for meeting (v. 2) is the word synagogue.^[4] Even though James employs the expression church when he mentions the elders of the church (5:14), the term synagogue reveals something about the writer and the readers of his letter: they are of Jewish descent.^[5] a. Suppose a man comes into your meeting. The author chooses the general term meeting that can mean either the worship service or a special gathering for official purposes. James does not specify the purpose of the meeting in question. Some scholars think that James portrays an assembly that meets for official, that is, judicial matters.^[6] Common opinion, however, favors the concept of a worship service. The point of the example is to show that in a gathering of believers snobbery prevailed. b. A man &wearing a gold ring and fine clothes. Was the rich man a member of the church? Was he a visitor? Was he a government official or dignitary? We do not know. Perhaps he was a person with authority, and not a member of the local church. For instance, the centurion who built the synagogue in Capernaum presumably was a proselyte (Luke 7:2 5). The meetings of the church were open to the public, so that people of the community were given the opportunity to meet with Christians for worship and instruction (I Cor. 14:23–24). c. And a poor man in shabby clothes also comes in. The contrast is deliberate, for the rich man wears bright, shiny clothes; the poor man's clothes are dirty, shabby, and unsightly. He is poverty-stricken; the only clothes he has are the clothes he wears. Again, we do not know whether the man is a member of the church. Probably not. He also seems to be a visitor. d. If you show special attention. The emphasis in this particular section is on the external appearance of these two visitors. Only the apparel of the two men is significant. Of course, dress also reflects the status of these two individuals: the one is rich and has influence; the other is poor and has nothing. The immediate reaction of the church members is to pay deference to the rich man by showing him to a good seat. In the local synagogue of that day, scribes and Pharisees occupied the most important seats (Matt. 23:6; Mark 12:39; Luke 11:43; 20:46).^[7] In the setting of the church that James depicts, the rich man receives a warm welcome and is ushered to a good seat, perhaps somewhat elevated. The poor man can either stand in the back section of the building or sit cross-legged on the floor. In fact, the text says, Sit down by my footstool. e. Have you not discriminated among yourselves? To ask the question is to answer it. Certainly, they discriminate and have become judges with evil thoughts. Instead of looking at the incomparable glory of the Lord, they are staring at the splendor of a gold ring and fine clothes. Instead of honoring Jesus Christ, they are paying respect to a rich man and despising a poor man. And instead of accepting persons on the basis of faith in Christ, they are showing favoritism based on appearance and status. James points not to officially appointed judges but to the members of the church. The congregation ought to realize the full extent of its sin of discrimination. It is not a sin that can be labeled insignificant. What is at stake, says James, is that justice is not being served because the believers hearts are filled with evil thoughts. A judge whose thoughts are evil can never be impartial; the justice that he administers is a farce. Since time immemorial, justice has been depicted as a blindfolded lady who holds scales in her hand. The blindfold prevents her from seeing anyone so that she is able to serve impartially the cause of justice. Within the context of the Christian faith, practicing discrimination is the exact opposite of loving one's neighbor as oneself. Whether James cites an actual incident that occurred in the church of his day or constructs an example of something that may happen is immaterial.^[8] Of importance is that believers in Christ ought to shun the sin of discrimination. In short, don't show favoritism. Practical Considerations in 2:1–4 God loves the poor, watches over them, and provides for them. When the church of Jesus Christ proclaims the gospel and welcomes the poor into the communion of the believers, does it show love and concern for them? When the poor hear the gospel of Jesus love, the message of salvation, and the promise of God's constant care, and then experience a cold indifference, a lack of interest and concern from the members of the church, they feel slighted. Today many church sanctuaries are partially filled during the worship services. The pews in these sanctuaries are padded, the worshipers sit in comfort, but the poor are absent. The gospel must be proclaimed in word and deed to the poor. The loving heart of the believer is shown when he extends a helping hand. The love of the Lord Jesus, when it is genuinely extended to those who hear the gospel, effectively builds the body of Christ. Greek Words, Phrases, and Constructions in 2:1–4 Verse 1 [Greek] derived from the noun [Greek] (face) and the verb [Greek] (I receive), this noun is a translation of the Hebrew nasa panim (he lifts up someone's face, he receives someone kindly). The Hebrew panim is a plural and the Greek translation appears as an idiomatic plural.^[9] Paul uses the term in the singular (Rom. 2:11; Eph. 6:9; Col. 3:25), and James employs the verb [Greek] (you show favoritism) in 2:9. [Greek] the use of the definite article and the genitive [Greek] indicate that the noun [Greek] (faith) is not the body of Christian doctrine; rather, it is the subjective faith that Christians have in the Lord (objective genitive).^[10] [Greek] in the Greek the sentence structure is difficult because of the combination of four genitives. The appellation [Greek] stands in apposition to [Greek]; so does [Greek]. On the other hand, [Greek] can also be taken in the form of a descriptive adjective glorious. Whatever the choice, difficulties remain. Verse 2 [Greek] the particle introduces a conditional sentence that features the use of the subjunctive to express a hypothetical situation. Note that the tense of [Greek] (from [Greek], I enter) is aorist to show single occurrence. [Greek] this adjective in the dative feminine singular describes the noun [Greek] (clothes) and is contrasted with the adjective [Greek] (dirty, filthy). The word [Greek], derived from the verb [Greek] (I shine), actually means beaming, bright, shining. In this reference to a garment, it can indicate affluence or wealth.^[11] See Luke 23:11and Revelation 19:8. Verse 3 [Greek] as part of the protasis of the conditional sentence, this aorist active subjunctive from [Greek] (I look up to [with esteem]) is followed by the preposition [Greek] (upon) to stress the directive meaning of the verb. [Greek] the present active participle of the verb [Greek] (I wear) indicates that the rich man regularly wore fine clothing. [Greek] the use of [Greek] (you) in both this and the next imperatival sentence emphasizes the verbs. The aorist middle imperative [Greek] is a contraction of [Greek] (sit). The addition of [Greek] (well) softens the tone to make it the equivalent of please. [Greek] the preposition [Greek] denotes not under but at or by. The reference to a footstool indicates that the good seat was elevated. Verse 4 [Greek] a rhetorical question that demands a positive answer, the verb in the aorist passive is from [Greek] (I differentiate) and with the noun [Greek] (judges) is a play on words. The aorist passive with middle force and the words [Greek] (among yourselves) show redundancy. [Greek] the aorist passive of [Greek] (I become) is timeless. 2. Be Rich in Faith 2:5–7 From the example James turns to the principle: the poor are precious in God's sight. Jesus came to preach the gospel to the poor (Isa. 61:1; Luke 4:18; 7:22) and declared the poor blessed and heirs of the kingdom of God (Matt. 5:3; Luke 6:20). 5. Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? Once again James addresses the readers as brothers.^[12] He tells them to give him their undivided attention: Listen. He wants them to listen and take note. His tone of voice, however, is gentle, for he calls the readers dear brothers (1:16, 19). a. Chosen James asks a question that can be answered only in the affirmative. Has not God chosen those who are poor? Yes, of course, the Scriptures clearly teach that in his electing grace God chooses not on the basis of merit but because of his love toward his people (Deut. 7:7). God directs his love to the poor and needy, for his eye is always on them (Job 5:15 16; Ps. 9:18; 12:5; Prov. 22:22–23). This does not mean that all the poor are included and that God has chosen only the poor. For poverty and riches of themselves do not render any man good or evil. ^[13] Election is God's work, as Paul teaches. He chose the lowly things &so that no one may boast before him (I Cor. 1:28–29; and see Eph. 1:4). b. Confer James repeats the thought he expressed earlier (1:9) when he writes that those who are poor in the eyes of the world [are] rich in faith. Not earthly riches but spiritual treasures count (Matt. 6:19–21; Luke 12:16 21). God looks not at man's material possessions that are void of stability, but at the confidence and assurance man places in God. Such faith God amply rewards. God demands faith, as the writer of Hebrews states eloquently: Without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him (11:6). Note that James echoes words of Jesus recorded as beatitudes. Here is the parallel: Luke 6:20James 2:5 Blessed are you Has not God chosen those who are poor, who are poor & for yours is to be rich in faith and the kingdom of God. to inherit the kingdom? Who are the ones who are rich in faith? They are the believers whom God enriches with spiritual gifts. Observes John Calvin, Since the Lord deals bountifully with all, every one becomes partaker of his gifts according to the measure of his own faith. If, then, we are empty or needy, that proves the deficiency of our faith; for if we only enlarge the bosom of faith, God is always ready to fill it. ^[14] And God will enrich the believers; they are the people who inherit his kingdom. c. Promised God has promised the kingdom to those who love him. Although the word kingdom appears only here in the Epistle of James, its parallel is the crown of life that God has promised to those who love him (Rom. 8:28). Jesus links the concepts eternal life and kingdom in his teachings (Matt. 19:16, 24, 28 30; Mark 10:17, 23 25; Luke 18:18, 23 30). Who inherits the kingdom? All those whether rich or poor who love the Lord. Says God, I love those who love me, and those who seek me find me (Prov. 8:17). The references to inheriting the kingdom of God are many: Jesus reveals that in the judgment day the King will welcome his own and say, Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world (Matt. 25:34). And Paul discloses that the wicked will not inherit the kingdom (I Cor. 6:9–10; Gal. 5:19–21). 6. But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? 7. Are they not the ones who are slandering the noble name of him to whom you belong? From the New Testament we learn that the early church consisted primarily of poor people, especially in Judea and Jerusalem (Acts 11:29 30; I Cor. 16:1–3). These people who themselves belonged to the lower class of society were paying homage to the rich and despising the poor. James condemns that uncharitable practice. The charge James put to the readers of his epistle is serious. He states a fact: you have insulted the poor (I Cor. 11:22). The implication is that those who insult the poor insult Jesus Christ, the protector and guardian of the poor. They no longer champion the cause of Christ; by showing favoritism to the rich they have sided with the devil against God. ^[15] What is the effect of this snobbery? In his teaching Jesus put it in these words: He who is not with me is against me, and he who does not gather with me scatters (Matt. 12:30). James pointedly addresses the issue of favoritism. His intent is to root it from the soil of the early Christian church. He exhorts the believer to open his eyes, look at reality, and answer the following three questions: a. Who exploits you? James answers this question in the latter part of his epistle where he rebukes the rich who oppress the poor. He mentions specific examples: The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty (5:4). From the general context of the situation that James describes we learn that the rich do not belong to the Christian community. Whether they were Jewish or Gentile people is inconsequential. They exploit people who are unable to defend themselves, including widows and orphans (Amos 8:4; Mic. 2:2; Zech. 7:10). From the writings of the Qumran community in the first part of the first century, we learn that even the priests in Israel were exploiting the poor.^[16] If Christians pay tribute to the rich who exploit and oppress the poor, they go contrary to the explicit teachings of Scripture. The Christians are in the wrong camp, for they are the ones who should defend the poor. b. Who drags you into court? The New Testament provides a few striking examples of the apostles being taken to court by Jews and by Gentiles (Acts 5:27; 16:19; 18:12). Influential rich Jews had the power to drag poor Christian Jews into court to malign them.^[17] James refrains from being specific in his references to the rich. Whether Jewish or Gentile, these rich people were receiving honor and respect from the very Christians they were dragging into court. Were these Christians not tainted by the sin of favoritism, they would remain loyal to the poor, endure injustice, and thus demonstrate the mind of Christ (I Peter 2:20). Instead, they honored the rich and insulted the poor. c. Who slanders Christ's name? James is much more specific in this third question. He is calling the readers back to their senses. He asks them to tell him who the people are who slander the noble name of him to whom the readers belong. Both in the Old Testament and the New, God teaches that his people are called by the name of the Lord (Deut. 28:10; compare II Chron. 7:14; Isa. 43:7; Jer. 14:9; Amos 9:12). When James addressed the Jerusalem Council, he quoted (Amos 9:11 12, where the prophet says that the Gentiles who bear the name of the Lord may seek himActs 15:17). The name Jesus became the substitute for the Old Testament name Lord. Christians revere the name of Jesus a name that James describes as noble. They are the ones who have to listen to rich people blaspheme the name of Jesus. If they keep silent while the rich slander that noble name, they themselves sin against the command not to take the name of God in vain (Exod. 20:7; Deut. 5:11). By keeping silent these people who belong to Jesus give assent to slandering the name of Jesus. They have turned against him by showing deference to the rich. Practical Considerations in 2:5–7 Verse 5 Jesus identified with the poor because he himself experienced poverty from the day he was born in Bethlehem until the day he died outside of Jerusalem. Consequently, the poor promptly responded to Jesus message. They still do today, for the church is growing rapidly among economically depressed people in numerous parts of the world. As a class, the poor place their faith in Jesus much more readily than do those who are rich. They are poor in material possessions but rich in faith. Because of their circumstances, the poor cannot put their trust in material possessions. Therefore they turn to Jesus who says, Come to me, all you who are weary and burdened, and I will give you rest (Matt. 11:28). Verse 6 The rich are able to afford the help of lawyers to press a claim or file a suit. Check the records in court and the evidence will show that, generally, not the poor but the rich bring suit against others. Verse 7 Those people who hold the highest office in the land and are entitled to command great respect lose esteem among Christians when they misuse the name of Jesus. By misusing that noble name, they dishonor Jesus, offend his followers, and sin against God. Greek Words, Phrases, and Constructions in 2:5–7 Verse 5 [Greek] the aorist active imperative stands first in the sentence for emphasis (compare 1:16, 19). James tactfully tempers the command with the verbal adjective [Greek] (beloved). [Greek] the use of the dative is understood as the dative of reference: poor in the eyes of the world (NAB, NEB, NIV). [Greek] a genitive of attraction because of the preceding noun [Greek] (kingdom). Verse 6 [Greek] the emphatic use of the personal pronoun with the adversative particle [Greek] is designed to show contrast with the preceding verse, which says that God has chosen the poor to be rich. [Greek] this negative adverb introduces the rhetorical questions that expect a positive answer (see [Greek] in v. 7). 3. Keep the Royal Law 2:8–11 What does the Bible say about favoritism and discrimination? Perhaps a Jewish Christian asked James this question and then suggested that Scripture should be the measure of all things. Apparently James anticipates this type of question, which was commonly asked in Jewish circles. With the Old Testament in hand, James answers the reader who questions him and thus proves his point. 8. If you really keep the royal law found in Scripture, Love your neighbor as yourself, you are doing right. 9. But if you show favoritism, you sin and are convicted by the law as lawbreakers. James goes to the heart of the matter and avoids details. That is, he is not interested in searching the Scriptures to find a particular command on the sin of favoritism. Rather, he states the fundamental principle of God's law to which Jesus referred when he was questioned by an expert in the law. The expert asked Jesus, Teacher, which is the greatest commandment in the Law? (Matt. 22:36). Instead of listing a specific command, Jesus summarized the law for him and said, Love the Lord your God &and &love your neighbor as yourself (Deut. 6:5; Lev. 19:18). a. Condition James calls attention to only the second part of the summary, Love your neighbor as yourself. He stresses this part, just as Paul does in his epistles (Rom. 13:9; Gal. 5:14; and compare Matt. 19:19). But the implication is the same: the entire law is summarized in expressing love for one's neighbor. Keeping the second part of the summary means fulfilling the first part as well. The two parts are inseparably connected (I John 4:20 21).^[18] James calls the summary of the law royal. He does not elaborate and he refrains from explaining the word in context. He puts the sum and substance of the law in a conditional sentence that states a simple fact. He says, If you really keep the royal law &you are doing right. The believer who fulfills the supreme law of God, given in the Scriptures, is doing God's will and keeps himself from falling into the sin of favoritism. b. Charge God shows no favoritism (Rom. 2:11), but shows his love to the poor as well as to the rich. If God is impartial, then the believers also should show love to all people without discrimination. Perhaps James has in mind the broader context of the Old Testament teaching, Love your neighbor as yourself (Lev. 19:18). In this context Moses tells the Israelites, Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly (Lev. 19:15). James, however, refers to the sin of favoritism that the readers are committing. Therefore, he adds that by being partial (Deut. 1:17) they stand convicted by the law of love. The summary of the law condemns them as lawbreakers. The readers are actually working at sin, says James. And they do so by stepping across the boundary that has been given to keep them from sin, namely, the law. No one is able to say that he stepped across the line in ignorance, because the law specifically forbids showing partiality (Lev. 19:15). Transgressing the law of God is a serious offense to God that makes the sinner stand before him as a lawbreaker.^[19] The charge is leveled against the transgressor. When the law convicts him, no one can claim to be a partial transgressor. He is guilty. 10. For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. 11. For he who said, Do not commit adultery, also said, Do not murder. If you do not commit adultery but do commit murder, you have become a lawbreaker. Consider the following issues: a. The whole law. James uses a sentence that states a condition. He says, If anyone of you tries to keep the entire law of God, but stumbles in regard to one of the commandments, he is guilty because the whole law condemns him. The Jews in the time of James made a distinction between the more important laws and those that were less significant. For example, they considered the law on sabbath observance most pressing.^[20] But other commandments, like the one against swearing, they did not consider very important (Matt. 5:33–37; James 5:12). Even though James initially wrote his epistle to Christians with a Jewish background, he excludes no one from the obligation to observe and keep the law of God. Every reader of his letter ought to take note of the unity of God's law. We cannot maintain that keeping the commandment, You shall not kill, is more important than the one that says, You shall not covet. Scripture does not allow us to add value judgments to the commandments. In fact, in the Sermon on the Mount Jesus teaches that nothing from the law will disappear until everything is accomplished (Matt. 5:17–19). And Paul refers to the obligation of obeying the whole law (Gal. 5:3). Thus, in his discussion on the law, James, too, stresses that God's law is not made up of individual commandments but that it displays unity.^[21] b. The unity of the law Certainly, the law consists of numerous commandments, but transgressing one of them means breaking the law of God. If I stub my toe, not only my toe but also my whole body hurts. Every part of my body is integrally related to the whole. If one part suffers, every part suffers with it (I Cor. 12:26). If I break one of God's commandments, I sin against the entire law of God. God himself has originated and formulated his law. He also enacts and enforces it, because through the law he expresses his will. God said, Do not commit adultery. He also said, Do not murder. These two commandments are part of the law, that is, the Decalogue (Exod. 20:13, 14; Deut. 5:17, 18), and bear the same divine authority as the rest of God's law. The order of the two commandments is the reverse of the grouping given in the Hebrew Bible and the modern translations. But in the Septuagint the order is the one which not only James has adopted. Luke in his Gospel (18:20) and Paul in his letter to the Romans (13:9) have this same sequence.^[22] James has selected the two commandments that are mentioned first in the section of the law that pertains to the neighborMatt. 19:18 19and parallels . The simple logic is that if a person keeps the one commandment but violates the other, he is nonetheless a lawbreaker and God declares him guilty. Doctrinal Considerations in 2:8–11 Too often we look at the commandments from a negative point of view. We do so because most of them are cast in a negative form: for example, do not murder, do not commit adultery, do not steal. But the Ten Commandments have a positive side, too. They teach us that within the boundaries of God's protective laws we have perfect freedom. As fish thrive in water because water is their natural habitat, so the child of God flourishes in the setting of the law. He realizes that God has graciously given him these laws for his protection and safety. He knows that the law of the Lord is perfect and that the precepts of the Lord are right (Ps. 19:7, 8). He experiences the love of God in these commandments, so that he in turn can express his love to God and his neighbor. Why does the believer keep the law of God? He keeps the law because in this way he is able to show his gratitude to God. The law of God, then, is a rule of gratitude for the believer. Greek Words, Phrases, and Constructions in 2:8–11 Verse 8 [Greek] the particle [Greek] introduces a simple fact condition that depicts reality. The particle [Greek] is a particle of affirmation and means really. In this verse, the particle should not be taken as the adversative however. [Greek] both the noun and the adjective lack the definite article. Therefore the adjective may be seen as an attributive adjective. Consequently, the most probable rendering seems to be fulfill the royal lawMatt. 7:12and 22:40 . ^[23] [Greek] grammarians call this verb form a volitive future.^[24] The form, however, is equivalent to an imperative. Verse 9 [Greek] this present middle indicative in the apodosis with the present active indicative in the protasis of a simple fact condition ([Greek]; also see v. 8) portrays the actual setting. Note the Greek idiom to work sin. [Greek] as a present passive participle, this form stands in apposition to the verb [Greek]. The prepositional phrase [Greek] denotes agency to the degree that [Greek] has a personal quality. Verse 10 [Greek], [Greek] introduced by the indefinite relative pronoun [Greek] (whoever), these two verbs form the protasis of an indefinite relative clause that is equivalent to a conditional sentence. The particle [Greek] is lacking, but the aorist active subjunctives [Greek] (from [Greek], I keep) and [Greek] (from [Greek], I stumble) imply possibility and probability. [Greek] the perfect active indicative from the verb [Greek] (I become) is a timeless present perfect that projects to the future.^[25] Verse 11 A [Greek] this is a typical Jewish way to avoid using the name of God. [Greek] the negative adverb [Greek] in the place of the normal form [Greek] in a simple fact condition shows emphasis. 4. Show Mercy 2:12–13 In a brief summary, James eloquently defines what he already has written at the end of the preceding chapter (1:26–27): words without accompanying action are worthless. He exhorts the readers to speak and to act within the freedom that the law of love provides. 12. Speak and act as those who are going to be judged by the law that gives freedom, 13. because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment! Throughout his epistle James uses direct speech in the form of commands. At times these are softened somewhat by a word of endearment, for instance, dear brothers. This is not the case here. a. Speak and act. A more literal translation is so speak and so act. James is not interested in the content of the spoken word but rather in the act of speaking. He tells the readers to put word and deed together. As Christians they ought to look at their lives from the perspective of being judged. God's eye is constantly upon them. Nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account (Heb. 4:13). b. As those who are going to be judged. Christians must always look ahead, because their words and deeds testify either for or against them. If you keep the royal law, says James, you are doing right (v. 8). Moreover, Scripture teaches that every person will have to stand before the Judge of all the earth (Gen. 18:25; Ps. 7:8; 75:7; 96:10, 13; Matt. 16:27; Acts 10:42; II Cor. 5:10). All the words man speaks and all the deeds he performs are going to be judged by the law of God. Judgment is going to come and is inescapable. c. By the law that gives freedom. The measure God employs is his law. James repeats an earlier statement (see 1:25) when he says, the law that gives freedom. He implies that the law should not be understood as a legislative list of rules and regulations.^[26] The law is perfect and complete. It comes to expression in the perfect love that flows from God to man and from man to God and fellow man. In the freedom of the law of love the child of God flourishes. Therefore, the Christian lives not in fear of the law but in the joy of God's precepts. As long as he stays within the boundaries of the law of God he enjoys complete freedom. But the moment he crosses one of these boundaries, he becomes a slave to sin and loses his freedom. The Christian, then, assesses every word he speaks and every deed he performs by the measure of God's law. His entire life is governed by the law of love. d. Because judgment without mercy will be shown. In these verses James develops the sequence of law, transgression, judgment, and mercy. No one is able to keep the law perfectly, for everyone transgresses that law and falls into sin. The inevitable consequence for the sinner is that he will have to appear before God's judgment seat. And the one who stands guilty before the Judge pleads for mercy. As Thomas Raffles put this plea in verse: Lord, like the publican I stand, And lift my heart to thee; Thy pardoning grace, O God, command, Be merciful to me. In response to Peter's question about forgiving a brother who sinned against him, Jesus told the parable of the servant who received mercy from the king but withheld mercy from his fellow man. When the king heard that the man who had been forgiven had not shown mercy to a fellow servant, he said, You wicked servant, &I canceled all that debt of yours because you begged me to. Shouldn t you have had mercy on your fellow servant just as I had on you? (Matt. 18:32–33). God freely grants us mercy when we ask him, but he expects us to imitate him. When we refuse or neglect to extend mercy to our fellow man, God withholds it from us and instead gives us judgment without mercy. e. To anyone who has not been merciful. In the parable of the unforgiving servant (Matt. 18:21–35), Jesus teaches us that exercising mercy is not an occasional setting aside of justice to demonstrate kindness. Rather, Jesus intimates that we must apply both mercy and justice. Often when we show mercy by abandoning justice, we receive the praise of God and man.^[27] To be sure, we receive God's blessing in the words of the well-known beatitude, Blessed are the merciful, for they will be shown mercy (Matt. 5:7). But mercy ought to be practiced together with justice. We must regard mercy and justice as equal norms and apply both of them. Mercy does not rule out justice and justice does not nullify mercy. However, if justice triumphs at the expense of mercy, God metes out justice without mercy. f. Mercy triumphs over judgment! How is mercy extended to those who need it? In the last part of the second chapter, James provides an example when he refers to Rahab. When the Israelite spies came to her door, she received them, welcomed them into her home, protected them from danger, and showed them mercy. When the Israelite army destroyed Jericho, the family of Rahab, in turn, obtained mercy. More than that, Rahab, who was a Gentile, a woman, and a prostitute experienced the truth that mercy triumphs over justice.^[28] Doctrinal Considerations in 2:12–13 From biblical history we learn the sad story that God's people failed to keep the law of love by neglecting mercy. In the days of the prophets, for example, God told the unrepentant Israelites that he required mercy and not sacrifice (Hos. 6:6). Next, Micah asked and answered the question: And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God (6:8). And last, God spoke through the prophet Zechariah: Administer true justice; show mercy and compassion to one another (7:9). But the Jews turned a deaf ear to God's instruction and hardened their hearts instead. The person who refuses to extend mercy will experience God's justice without mercy. Man can never claim God's mercy, however, by performing deeds of mercy. Mercy is never earned but is always granted when it is sought. If we were able to earn it, mercy would no longer be mercy. We must look to the One who grants it to us. Mercy does not triumph at the expense of justice; the triumph of mercy is based on the atonement wrought at Calvary. ^[29] The Christian knows that in the judgment day, mercy triumphs over justice because of Christ's meritorious work. Greek Words, Phrases, and Constructions in 2:12–13 Verse 12 [Greek] the present active imperative preceded by the adverb [Greek] (so) has a forward, not a backward, look. The same construction occurs in [Greek] (so act) for emphasis. Verse 13 [Greek] the sentence begins and ends with the noun judgment. The two Greek sentences of this verse are proverbial in form. Note that the negative appears twice in the first sentence: [Greek] (without mercy) is followed by [Greek] (not doing mercy). B. Faith and Deeds 2:14–26 14 What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? 15 Suppose a brother or sister is without clothes and daily food. 16 If one of you says to him, Go, I wish you well; keep warm and well fed, but does nothing about his physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead. 18 But someone will say, You have faith; I have deeds. Show me your faith without deeds, and I will show you my faith by what I do. 19 You believe that there is one God. Good! Even the demons believe that and shudder. 20 You foolish man, do you want evidence that faith without deeds is useless? 21 Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? 22 You see that his faith and his actions were working together, and his faith was made complete by what he did. 23 And the scripture was fulfilled that says, Abraham believed God, and it was credited to him as righteousness, and he was called God's friend. 24 You see that a person is justified by what he does and not by faith alone. 25 In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction? 26 As the body without the spirit is dead, so faith without deeds is dead. 1. Faith Without Deeds 2:14–17 The letter James has written is alive. James relates to any reader, regardless of time, culture, age, and race. When the writer involves the reader of his epistle in the discussion and asks him questions, the reader has a genuine part in a relevant subject. That subject is faith. 14. What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? James begins by posing two direct questions which the reader can answer only with a negative reply. Faith without works is useless to man, for it cannot bring him salvation. Does this mean that faith does not save man? Paul writes, However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness (Rom. 4:5). Is Paul saying one thing and James another? Not at all. Rather, James looks at the one side of the coin called faith and Paul at the other. To put the matter in different words, James explains the active side of faith and Paul the passive side.^[30] In a sense, the writers say the same thing even though they view faith from different perspectives. Paul addresses the Jew who seeks to obtain salvation by keeping the law of God. To him Paul says, Not the works of the law but faith in Christ brings salvation. By contrast, James directs his remarks to the person who says that he has faith but fails to put it into practice. Consider these points: a. Faith without deeds What does James mean by faith? Certainly he is not referring to a doctrinal statement that is called a confession of faith, for example, the testimony Jesus is Lord (I Cor. 12:3). The difference between expressing faith in a confession reciting the Apostles Creed and actively confessing our faith in word and deed is that faith expressed in a confession can result in mere intellectual assent without deeds to confirm it. This is what James has in mind when he asks, What good is it, my brothers, if a man claims to have faith but has no deeds? James is specific. He says, if a man claims to have faith. He does not write, if a man has faith. James intimates that the faith of this particular person is not a genuine trust in Jesus Christ. In fact, that man's claim to faith is hollow. If he only nods his head in assent to the words of a doctrinal statement, his faith is intellectual, barren, and worthless.^[31] Faith in God through Jesus Christ is a certainty that flows from our hearts, emanates from our minds, and translates into deeds. Vibrant faith of word and deed, spoken and performed out of love for God and our neighbor, saves us. 15. Suppose a brother or sister is without clothes and daily food. 16. If one of you says to him, Go, I wish you well; keep warm and well fed, but does nothing about his physical needs, what good is it? b. Words without deeds For James, faith and love go together. He uses a vivid illustration to portray not a stranger or a neighbor but a brother or sister. This brother and sister in the Lord belong to the family of believers (Gal. 6:10) who look with eager expectation to the members of the church for help in time of need. James writes that the brother and sister are without clothes, that is, they are poorly clad, and they are in need of daily food. The situation is desperate, especially when the weather is cold. What is the response to this need? If one of you, says James, who acts as spokesman utters only empty words but refuses to help, what good does it do when he says that he has faith? The words are lofty: Go, I wish you well. This is a typical Hebrew farewell that occurs numerous times in Scripture and the ApocryphaJudg. 18:6; I Sam. 1:17; 20:42; 29:7; II Sam. 15:9; II Kings 5:19; Mark 5:34; Luke 7:50; Acts 16:36; Jth. 8:35 . The greeting is more or less equivalent to our good-bye (God be with you). I see the remark Go, I wish you well summarized in the popular saying God helps those who help themselves. That is, let the shivering, hungry brother and sister pull themselves up by their own bootstraps. Keep warm and well fed. If the poverty-stricken brother and sister would only exert themselves, they would have plenty to eat and sufficient clothing to wear. And God would bless them. The irony of the whole situation is that the speaker reasons from his own point of view, for he himself has sufficient clothing to protect his body from the cold and sufficient food to keep himself well fed. He is the one, however, who speaks empty words that do not cost him anything and that are meaningless to the hearer. If this person does not do anything about the physical needs of his brother and sister, of what value is his faith? James provides the answer in the next verse. 17. In the same way, faith by itself, if it is not accompanied by action, is dead. c. Faith that is dead At times, Christians proclaim the gospel of the Lord without any regard for the physical needs of their hearers. They tell the people about salvation, but they seem to forget that poverty-stricken people need clothes and food to make the gospel relevant. Unless word and deed go together, unless preaching of the gospel is accompanied by a program of social action, unless faith is demonstrated in loving care and concern, faith is dead. In teaching the parable of the sower, Jesus distinguishes between temporary faith and true faith. Temporary faith is like the seed sown on rocky soil; it has no root and lasts only a short time (Matt. 13:21). Such faith dies an unavoidable death. By contrast, true faith is like the grain that falls into the good soil and produces an abundant harvest. True faith is firmly rooted in the heart of the believer. In this particular verse the writer contrasts faith that is alive with faith that is dead.^[32] He depicts vibrant faith by calling to mind the example of Abraham offering his son Isaac (v. 21). And he uses a synonym to represent the term dead. Thus, he writes that faith without deeds is useless (v. 20, italics added). Faith that is dead, then, is still faith, but it is useless, worthless. One example of faith that has no value is the faith of King Agrippa in the prophets. Because of his background, Agrippa knew the contents of the prophetical books of the Old Testament. Paul asserts that Agrippa believed the prophets (Acts 26:27). Intellectual faith in itself, however, is dead. Doctrinal Considerations in 2:14–17 For James, faith and deeds belong together and cannot be separated. True faith results in works that show a distinctive Christian lifestyle, and demonstrates that the believer stands in a saving relationship to God. A faith that is void of deeds is not genuine and is therefore completely different from faith that is committed to Christ. James directs his teaching against those persons who are of the opinion that only faith matters, and that faith is actually an intellectual confession (2:19). Such objective faith expressed in a confessional statement is dead. It differs from a subjective faith that exhibits a personal relationship to Jesus Christ. True faith has subjective and objective characteristics. Subjectively, the Christian places his faith in God because he knows that God rewards the person who diligently seeks him (Heb. 11:6). He has learned that everything that does not come from faith is sin (Rom. 14:23). His faith is expressed in love for God and for his fellow man, so that objectively his deeds are eloquent testimony to his faith in God. For Paul and for James deeds are the natural consequence of true faith (Phil. 1:27; I Thess. 1:3; James 2:20 24). Of course, man cannot use his works to gain favor with God. Man obtains salvation by grace through faith as a gift of God (Eph. 2:8), not by works, says Paul, so that no one can boast (v. 9). By themselves, then, works have no saving power. Nevertheless, in the setting in which James writes his epistle, he proclaims the necessity of works for salvation. ^[33] James is not suggesting to his readers that through their deeds they can obtain peace with God. Instead, he teaches that deeds flow forth from a heart that is at peace with God. Greek Words, Phrases, and Constructions in 2:14–17 Verse 14 [Greek] the word order in this sentence is somewhat irregular for the purpose of emphasis. The conditional clause with the subjunctive in the present tense stresses probability. The adversative particle [Greek] is strong. ! [Greek] the use of the definite article is practically equivalent to a demonstrative pronoun. ^[34] The definite article, then, means such. Can such faith save him? ^[35] Verse 15 [Greek] the adjective is the masculine nominative plural even though the immediate antecedent is [Greek] (sister), which is the feminine nominative singular. The combination brother or sister serves as a plural, and the masculine gender predominates. [Greek] the present active subjunctive expresses probability. The verb is generally used as a substitute for [Greek] (to be).^[36] [Greek] the adjective modifies [Greek] (food). We have the derivative ephemeral. Verse 16 [Greek] the word order reveals emphasis. [Greek] the present middle imperative, rather than the passive, expresses the intended idea, Keep warm. [Greek] the present imperative can be either middle or passive. The middle in this verb and the preceding one indicates that the hearers had to rely on their own resources to meet their needs. The verb [Greek] (I feed, fill) has the connotation eat your fill. Verse 17 [Greek] this idiomatic expression, translated by itself, ought to be taken with [Greek]. 2. Faith, Deeds, and Creed 2:18–19 James carefully builds his presentation of faith and deeds. He begins with an illustration of a needy brother or sister (vv. 15 17). Next, he interacts with a person who says that he has deeds and holds to the creed (vv. 18 19). And last, James presents proof that historically faith and actions always go together (vv. 20 26).^[37] 18. But someone will say, You have faith; I have deeds. Show me your faith without deeds, and I will show you my faith by what I do. 19. You believe that there is one God. Good! Even the demons believe that and shudder. We divide this section into three parts: a. Contention Whether James debates a real or an imaginary person need not concern us at the moment. James develops his argument as follows: Someone says, You have faith; I have deeds. He does not mean to say that James has faith and he himself has deeds. The speaker refers to one person who claims to have faith but does not have deeds, and to another person who insists that he possesses deeds but lacks faith. He separates faith from works. Suppose that one person has only faith and another only deeds. Then, possibly, the one who claims to have faith comes to God more readily than the one whose record shows only deeds. And because of his faith he considers himself to be superior to the person who lacks faith but has deeds. b. Challenge James refuses to accept a division between faith and works. True faith cannot exist separately from works, and works acceptable in the sight of God cannot be performed without true faith. James challenges the speaker: Show me your faith without deeds, and I will show you my faith by what I do. That is, James wants to see what kind of faith the speaker possesses. If faith is not rooted in a believing heart, then that faith amounts to nothing more than empty words it is worthless. Its opposite is true faith which is inseparably joined to deeds of love. Paul summarizes this point succinctly when he says, The only thing that counts is faith expressing itself through love (Gal. 5:6). Presenting an additional argument, the speaker claims that faith is not necessary. He champions the cause of practical Christianity. He argues that doing good deeds is more important than believing a particular doctrine. He does not realize that his so-called works of charity have nothing in common with deeds of gratitude that originate in the thankful heart of a believer. c. Correction James addresses all those who wish to separate faith from works. He challenges them to show him true faith without deeds or works apart from faith. And James tells them that he will show them his faith by his conduct. That is, in everything he does, faith is the main ingredient. Just as a motor produces power because an electrical current flows into it, so a Christian produces good deeds because true faith empowers him. We hear the echo of Jesus teaching that we know a tree by its fruit; a tree without good fruit is cut down and thrown into the fire (Matt. 7:19). Those who speak but fail to act will hear Jesus say, I never knew you. Away from me, you evildoers! (v. 23). Faith without works is dead. In this chapter James refers to two kinds of faith: true faith and pretense. The first kind is characteristic of the true believer who shows faith by deeds done in the humility that comes from wisdom (James 3:13). The second kind is a demonstration of dead orthodoxy that is nothing more than a series of doctrinal statements accurately reflecting the teachings of Scripture. For instance, the Jews recite their creed: Hear, O Israel: The Lord our God, the Lord is one (Deut. 6:4). But if faith is merely a reciting of the familiar words of this creed although the words are thoroughly scriptural it has become a cold intellectual exercise that has nothing to do with a faith flowing from the heart. James gets to the point of his illustration. He says, You believe that there is one God. Good! Even the demons believe that and shudder. However, no fallen angel can claim salvation because of that factual faith. In a similar fashion, the man who gives only his intellectual assent to a scriptural truth, without displaying adherence to the God he professes, is devoid of true faith. His faith, which is nothing more than make-believe, is dead. If a person has only knowledge that God is one and has no living faith in God through Jesus Christ, he is worse than demons. Demons, says James, believe and shudder. The implication is that even among the demons doctrinal truth prevails. They confessed the name of Christ during Jesus ministry (Mark 1:24; 5:7; Luke 4:34). Their knowledge of the Son of God made them shudder, but that knowledge could not save them. Knowledge without faith is worthless. Additional Remarks The quotation. Translators differ on the length of the statement in quotation marks in verse 18. The translators of the New American Standard Bible, for instance, take all of verse 18 as the word spoken by the opponent of James: You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works. The question, of course, relates to interpreting the pronouns you and I in this verse. Unfortunately, ancient manuscripts have no punctuation or quotation marks, and therefore, every translator and interpreter has to make his own decision. Consider the remark, You have faith; I have deeds. Is the person who makes the remark saying, You, James, have faith; but I, by contrast, have deeds? Does he continue the remark with the challenge, Show me your faith without deeds, and I will show you my faith by what I do? Hardly. The two remarks contradict each other if they come from the same person. Apparently, the contrast in verse 18a You have faith; I have deeds is not so much between James and the speaker as between the concepts faith and deeds exemplified in one or another person. Martin Dibelius concludes, The main point of the opponent in [verse] 18a is not the distribution of faith and works to you and me, but rather the total separation of faith and works in general. ^[38] For this reason, many translators and commentators have adopted a reading exemplified in the Good News Bible, But someone will say, One person has faith, another has actions. This translation removes the ambiguity of the pronouns I and you. The objection, however, is that if James had wished to say so, he could have expressed himself much more clearly by using the terms one and another.^[39] Instead James employs the personal pronouns in verses 18 and 19. Although difficulties cling to any interpretation of this passage, the suggestion to understand verse 18a in terms of one and another meets general approval. Verses 18b and 19 are the response James makes to the speaker. The speaker. Who is the speaker? Some interpreters see the person who speaks the words of verse 18a as a Christian who is favorably disposed toward James. He is the person who wants to mediate between two parties, one of whom stresses faith and the other works. This kindly person, who does not wish to be too harsh on anyone, suggests that there is room for both the man who emphasizes faith and the one who insists on works. ^[40] This means that the first word in verse 18 cannot be but, which is too adversative. Many interpreters prefer the term yes.^[41] However, considering the characteristics of the Epistle of James, we have difficulty accepting the argument that not James but another speaker is addressing parties who are at odds with one another over the question of faith and works. Throughout his epistle James is the one who enters into a debate with his readers. He addresses them, corrects them, and encourages them.^[42] And in view of his reference to the creed, Hear, O Israel: The Lord our God, the Lord is one (Deut. 6:4), the speaker whom James addresses must be a Jewish Christian. Finally, in my opinion we are well advised to refrain from dogmatism in an area where interpretations and solutions to problems abound. Therefore, as long as the last word has not been spoken or written, explanations can be only tentative. Greek Words, Phrases, and Constructions in 2:18–19 Verse 18 [Greek] the adverb [Greek] is the adversative but, followed by the definite future of the verb [Greek] (I will say). For this type of dialogue, see Romans 9:19; 11:19. [Greek] this preposition conveys the remote meaning by means of (Rom. 1:17; 3:30; I John 4:6).^[43] Verse 19 [Greek] most editors of the Greek text and most translators take this clause as a declarative statement. Others read it as an interrogative statement. [Greek] in the New Testament, a neuter plural with a personal or a collective connotation takes a plural verb.^[44] 3. The Faith of Abraham 2:20–24 In the last part of his discussion on faith and deeds, James turns to the Scriptures to show that historically faith and works are the two sides of the same coin. He addresses his opponent directly and urges him to learn from the teachings of God's Word. 20. You foolish man, do you want evidence that faith without deeds is useless? The language James uses is far from complimentary. He is blunt and forceful in his address: You foolish man. ^[45] In fact, the words of James are similar to the colloquial and somewhat contemptuous remark, You fool! (Matt. 5:22). James is actually saying to the man, You have no basis for your argument on faith and works. Your words lack truth; they are baseless. If the man talks of faith, he certainly needs to go to the Scriptures to learn what God has to say about this subject. James is impatient with the man who is arguing with him. He rebukes him in much the same manner as Jesus corrected the two men on their way to Emmaus: How foolish you are, and how slow of heart to believe all that the prophets have spoken! (Luke 24:25). James continues to reprove: Do you want evidence? He is saying, Search the Scriptures and you will learn that faith without deeds is useless. Take Abraham, the father of believers, as an example. Go to the story about Rahab and see that she acted on faith. 21. Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar? Whenever a Jew discussed the topic faith, he would invariably turn to the faith of Abraham. In the schools of the Jewish rabbis, in the literature of intertestamental times, and in the New Testament, the Jew discusses his faith in relation to Abraham.^[46] As a Jew writing to fellow Jewish Christians, James is free to say, our ancestor Abraham. However, he is not emphasizing physical descent or pride in being part of the Jewish race. He is stressing the concept righteousness as the outcome of faith. Abraham was considered righteous in the sight of God, because he trusted him to the point of sacrificing Isaac the son of the promise (Gen. 22:2, 9). The incident of Abraham sustaining the test of faith, when God told him to sacrifice his son, is one of the highlights in the life of the patriarch. Poised with knife in hand, Abraham was ready to plunge the instrument of death into his son Isaac. Just at that moment, the angel of the Lord intervened and said, Now I know that you fear God (Gen. 22:12). Abraham showed unreserved obedience to God. Both James and Paul designate the result of Abraham's faith as righteousness. That is, Abraham enjoyed a right relationship with God, for he gained God's approval during his lifetime.^[47] God himself declared Abraham righteous (Gen. 15:6). James alludes to what Abraham did when he obediently prepared to sacrifice his son Isaac on Mount Moriah. And Paul writes, We have been saying that Abraham's faith was credited to him as righteousness (Rom. 4:9). In other words, every Jew who was spiritually alert knew the story of Abraham's triumph of faith and his relationship with God. 22. You see that his faith and his actions were working together, and his faith was made complete by what he did. 23. And the scripture was fulfilled that says, Abraham believed God, and it was credited to him as righteousness, and he was called God's friend. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 3. Restraint 3:1–18 Outline 1 A. Use of the Tongue 1. Discipline of Speech 3. Praise and Cursing B. Two Kinds of Wisdom 2. Heavenly Wisdom A. Use of the Tongue 3:1–12 3 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 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. 1. Discipline of Speech 3:1–2 What effect have our words on those who hear us? Are we speaking the truth in love? Do we control our anger and especially our tongues? David knew that alone he could not restrain his tongue. Therefore, he asked God to help him as he earnestly prayed, Set a guard over my mouth, O Lord; keep watch over the door of my lips (Ps. 141:3). 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. At first glance James appears to introduce a subject (teachers, v. 1) that has little in common with the next verse (v. 2). Yet upon second thought we realize that those who teach do so verbally, and that their failures often relate to the words they speak. Teaching and the use of the tongue go together. Already in the first chapter of his epistle James introduces the topic of use of the tongue: My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry. [1:19] If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless. [1:26] This subject is extremely important to James. More than any other writer of the Scriptures, James clearly warns against the dangers of an unruly tongue. In most of chapter 3 he speaks of taming the tongue (3:1–12). And in the following chapters he tells his readers to avoid slandering one another (4:11–12) but to speak the truth (5:12). Talk is cheap, we say. But we express ourselves in words that reflect our thoughts, intentions, and personalities. The words we speak influence those who listen to us, and with these words we teach others. Therefore, we who teach must know what to say, for Jesus said that men will have to give account on the day of judgment for every careless word they have spoken (Matt. 12:36). Not many of you should presume to be teachers, my brothers, James admonishes his readers. The New International Version provides a somewhat interpretive translation to avoid the impression that James is discouraging people from becoming [Greek] -2 _ftnref1 ([Greek] The New Testament encourages believers to become teachers of the good news. For example, Jesus commands us to make disciples of all nations and to teach themMatt. 28:19–20). And the writer of Hebrews rebukes his readers for not being teachers after a period of training (5:12). Not only the Jews of Jesus day (Matt. 23:7), but also the early church gave great prominence to the office of teacher. A teacher had authority and influence and many people sought to gain this [Greek] -2 _ftnref2 [Greek] James warns his readers not to fill the role of a teacher unless they are fully qualified. He includes himself in the discussion and calls attention to the eventual outcome: we who teach will be judged more strictly. Says Jesus, Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever practices and teaches these commands will be called great in the kingdom of heavenMatt. 5:19; and see 18:6 . Teaching, then, is a great responsibility with lasting consequences, for on the day of judgment God will pronounce the verdict (Rom. 14:10–12). James speaks sympathetically as a thoughtful pastor. He does not elevate himself because of his teaching position. He identifies with his readers when he writes, We all stumble in many ways. That is, we all make mistakes, err, and come to grief. In a sense, we are like a one-year-old child who stumbles repeatedly, gets up, and continues to walk. But our stumbling, although not immediately fatal, is serious. All of us fall into sin and cannot escape its [Greek] -2 _ftnref3 [Greek] Sin robs us of our maturity, and the sin we most often commit is that of speaking carelessly. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check. Does James mean that man is able to achieve perfection by controlling his tongue? If that were true, a deaf and mute person would achieve this status. No, in the first part of his epistle James indicates what he means by a perfect man. He writes that faith during testing leads to perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything ([Greek] -2 _ftnref4 [Greek] A perfect man, then, is not a sinless man but one who has reached spiritual maturity, speaks the truth in love, is filled with wisdom and understanding, and is able to keep his body in check. Practical Considerations in 3:1–2 Numerous colleges and universities were founded for the purpose of training ministers of the gospel. In more recent times the emphasis in education has shifted to the sciences; yet theological seminaries still provide thorough training for the pastoral ministry. A theologically schooled pastor, then, need not be ashamed of himself when he is able to handle correctly the word of truth (II Tim. 2:15). A pastor should always go to the pulpit with a carefully prepared sermon. He has been given the task of feeding the people of God spiritual food; he is the teacher of the Word of God. If he fails in this task because of inadequate training or indolence, God will hold him accountable on the day of judgment. The pastor and teacher of the Word cannot afford to take his task lightly; he handles holy things! Perhaps under the influence of interpreters of another [Greek] -2 _ftnref5 ([Greek] some scholars have understood the first verse of James 3to be the equivalent of Jesus admonition, Do not judge, or you too will be judgedMatt. 7:1). This, however, is not the intent of this verse. James is speaking of teachers of the Word and he includes himself in that category. James points to the weighty responsibility entrusted to the teacher of Scripture. Therefore, not many of you should presume to be teachers. Greek Words, Phrases, and Constructions in 3:1–2 Verse 1 [Greek] present middle imperative is separated from the negative particle [Greek] (not) for emphasis; generally the negative occurs directly before the word negated. [Greek] -2 _ftnref6 [Greek] Verse 2 [Greek] the simple fact conditional sentence states a self-evident truth: no one is able to keep his tongue in check. The adjective [Greek] is followed by a complementary infinitive. 2. Examples 3:3–8 Let no one ever say that words are insignificant. Martin Luther's hymn A Mighty Fortress Is Our God mentions the prince of darkness, whose Rage we can endure, For lo! his doom is sure, One little Word shall fell him. One word can alter the course of human history. For example, Jesus spoke the words It is finished,which in the Greek is only one word. James compares man's tongue to bits in the mouths of horses, to a very small rudder of a ship, and to a small spark that devastates a great [Greek] -2 _ftnref7 [Greek] 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. a. Bits into the mouths of horses. [Greek] -2 _ftnref8 [Greek] The connection between this verse and the preceding one is obvious. The perfect man, who is never at fault in speech, is able to keep his whole body in check (3:2; also see 1:26). Illustrations taken from daily life reveal James to be a person who lived close to nature. On the other hand, the illustrations are rather common; no doubt they circulated in proverbial form, handed down from generation to [Greek] -2 _ftnref9 [Greek] The point of the comparison, however, is that a relatively small bit controls a large animal. If, then, man controls powerful horses with small bits placed in their mouths, he certainly should be able to control his own tongue. The points of comparison are mouth and body. b. A very small rudder. The second example is even more instructive, especially when we consider the awe and wonder with which the Jew regarded the innate power of the sea. Although Israel borders the Mediterranean Sea, the Jews were never a seafaring people. For the Jew of that time some of the ships were impressive indeed. Large ships carried extensive cargo and numerous people, as is evident from Luke's description of the vessel which was shipwrecked (Acts 27). Or take ships as an example, James writes. These large sailing vessels, driven by strong winds, are governed by very small rudders. Who determines the direction of these ships? Man controls their direction by utilizing the force of the wind to his advantage and by turning the rudder of the ship. That rudder is a very small part of the ship's structure and yet it is instrumental in setting the course the pilot has in mind. Note that not the strong wind but the pilot determines the direction of the ship. The contrast is between the smallness of the rudder and the immense size of the ship. If, then, man is able to direct the course of ocean vessels with a rudder, he certainly should be able to control his own tongue. c. Likewise the tongue. Before James introduces the third example of the small spark and the great forest, he makes a brief comment about the smallness of the tongue: Likewise the tongue is a small part of the body, but it makes great boasts. The comparison should not be taken too strictly because the smallness of the tongue is compared with great boasts and not with the largeness of the body. The bit, rudder, and tongue have the same characteristic: they are small, yet they achieve great things. The tongue is able to boast of great things. Curtis Vaughan eloquently sums this up: It can sway men to violence, or it can move them to the noblest actions. It can instruct the ignorant, encourage the dejected, comfort the sorrowing, and soothe the dying. Or, it can crush the human spirit, destroy reputations, spread distrust and hate, and bring nations to the brink of [Greek] -2 _ftnref10 [Greek] Consider what a great forest is set on fire by a small spark. This is the third example and in a sense it is the best of the three. One spark is sufficient to set a whole forest ablaze: stately oaks, majestic cedars, and tall pine trees are reduced to unsightly stumps of blackened wood. And that one spark usually can be attributed to human carelessness and neglect. When we calculate the annual damage done to our forests by devastating fires, the amount runs into the millions in addition to the untold suffering and death inflicted on the wildlife of the stricken areas. However, the reference to the spark and forest is only an illustration. Therefore, James writes: 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. Here is the application of the three illustrations of the horse's bit, the ship's rudder, and the spark in the forest. The text itself, however, is not the easiest to explain. In fact, verse 6 is one of the most difficult passages in the Epistle of James. Some scholars have attempted to explain the text by deleting a few words, for example, the phrase a world of [Greek] -2 _ftnref11 [Greek] Others wish to add a word to ease the reading of the text. For instance, in the Syriac translation of this verse, the sentence shows a balance in harmony with the preceding verse: The tongue is fire, the sinful world like a forest. [Greek] -2 _ftnref12 [Greek] Although the text presents numerous problems, we believe that one of Luther's sayings is applicable: Let the word stand as is. That is, before we delete from or add to the wording of the text, let us see whether we can understand the message itself. For this reason we wish to stay with the wording of the text. Note the following points: a. The tongue is a fire James writes, The tongue also is a fire, a world of evil among the parts of the body. James compares the tongue with a fire that, by implication, is out of control and destroys everything that is combustible in its path (Ps. 120:3–4; Prov. 16:27). He clarifies this comparison with the remark that the tongue is a world of evil. Perhaps James intends to continue the contrast of small versus great: the reference to a small spark and a great forest is then followed by one about the tongue and a world of evil. John Albert Bengel observes, As the little world of man is an image of the universe, so the tongue is an image of the little world of man. [Greek] -2 _ftnref13 [Greek] The tongue as the small part of the body is as a world of iniquity among the parts of the body. The tongue, then, is identified with and in a sense is the vehicle of a complete world of evil that resides among the members of man's body. It tells lies, slanders someone's name, kindles hate, creates discord, incites lust, and, in brief, gives rise to numerous sins. There are few sins people commit in which the tongue is not involved. [Greek] -2 _ftnref14 [Greek] Because of this inclination to evil, the tongue corrupts man's total being. b. The tongue corrupts If the phrase (a world of evilis the first description of the tongue, the clause it corrupts the whole personis the second. The word corruptsactually means stains but must be taken symbolically. An evil tongue blemishes one's personality. What comes out of a man is what makes him unclean. For from within, out of men's hearts, come evil thoughts, sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and make a man uncleanMark 7:20 23). c. The tongue sets on fire The next clause appears to be a saying that circulated in the countries bordering the Mediterranean Sea. James says, The tongue &sets the whole course of [a person's] life on fire. What does James mean when he uses the phrase the whole course of his [Greek] -2 _ftnref15 [Greek] This proverbial expression probably originated in ancient Greece; the phrase in Jewish circles referred to the general course of [Greek] -2 _ftnref16 [Greek] That is, fire consumes the entire course of man's life. Moreover, the tongue not only sets fire to man's existence, but is itself set on fire by hell. d. The tongue is set on fire James employs the word (hellwith a Hebrew connotation: Gehenna, the valley of the son of Hinnom, outside JerusalemJosh. 15:8; II Kings 23:10; II Chron. 28:3; 33:6; Jer. 19:2; 32:35). Initially, Gehenna was the site of sacrifices to Molech; later, refuse was burned there. In time the name acquired another meaning: In the gospels it is the place of punishment in the next life. [Greek] -2 _ftnref17 [Greek] Symbolically, the word refers to the place where the devil resides and to which the doomed are banished. The implication in this verse is that Satan himself sets man's tongue on fire. James presents a clear message in verse 6, even though a few expressions are somewhat problematic. Today these need a word of explanation, but for the original readers of the epistle James communicated with rhetorical clarity. [Greek] -2 _ftnref18 [Greek] 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. James comes to a conclusion on taming the tongue. With the examples of the horse's bit and the ship's rudder he has shown the skill and capability of man (vv. 3 4). Now he portrays man as ruler in God's creation, for man has been given power to rule over all creatures that walk, fly, crawl, and swim (Gen. 1:26, 28; Ps. 8:6–8). All kinds of animals. We should not expect a scientific enumeration of all the species of animals that man has been able to tame. Nevertheless, James lists them in pairs: wild animals and birds reptiles and sea creatures Man has been able to subdue all these creatures, for God has given man the power to rule in his great creation. Man continues to tame animals for his benefit and pleasure. We see this displayed in a circus performance where wild animals obey their trainer who merely cracks a whip, snaps his fingers, or claps his hands. Man has been endowed with a nature that is able to subdue God's creatures. Yet man is unable to control his own tongue. When man fell into sin, he lost his ability to govern [Greek] -2 _ftnref19 [Greek] He lost control of himself and is now ruled by his tongue. Man can tame fierce and powerful animals, yet he cannot tame his own tongue. James makes no exceptions: No man can tame the tongue. With this brief and yet emphatic remark James repeats what he said earlier: 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 (3:2). What is man's tongue? It is a restless evil, full of deadly poison. The picture is that of a poisonous snake whose tongue is never at rest and whose fangs are filled with lethal venom. Man's tongue is unstable, elusive, restless. Besides, it is full of a death-bringing poison. Of all the biblical authors, James most descriptively and accurately portrays the nature of man's tongue (Ps. 58:4; 140:3). It is an ugly picture that shows the destructive nature of sin. Practical Considerations in 3:3–8 Proverbial sayings on the use of the tongue are numerous. Here are a few: There's many a slip twixt cup and lip. [German proverb] A lengthy tongue and early death. [Persian saying] The boneless tongue, small and weak, can crush and kill. The books of Psalms and Proverbs are replete with sound advice and pertinent observations: Keep your tongue from evil and your lips from speaking lies. [Ps. 34:13] When words are many, sin is not absent, but he who holds his tongue is wise. [Prov. 10:19] He who guards his lips guards his life, but he who speaks rashly will come to ruin. [Prov. 13:3] The nineteenth-century American novelist Washington Irving remarks, A sharp tongue is the only edged tool that grows keener with constant use. James devotes a considerable segment of his epistle to this subject. Says he, Everyone should be quick to listen, slow to speak and slow to become angry (1:19). All of us may learn a cultural lesson from the Chinese people. They have the custom of not answering a speaker until he is completely finished speaking. They think that it is discourteous to reply immediately, for a rash reply indicates a lack of thinking and poor judgment. Greek Words, Phrases, and Constructions in 3:3–8 Verse 3 [Greek] faulty hearing of a copyist may have caused the variant [Greek] (see) or vice versa. Some weaker manuscripts have [Greek] (behold), perhaps influenced by verses 4 and 5. In context, the reading [Greek] seems to be more difficult to explain and therefore is [Greek] -2 _ftnref20 [Greek] [Greek] in the structure of the sentence, the position of these two words is most emphatic. Normally they should follow either the noun bitsor more likely the noun mouths. Verse 4 [Greek] this present active participle of the verb to behas a concessive connotation: although they are so large. [Greek] -2 _ftnref21 [Greek] [Greek] from the verb [Greek] (I set out, rush) the noun occurs twice in the New Testament (Acts 14:5; James 3:4). Here it means impulse. Verse 6 ! [Greek] perhaps this clause should end with a colon to indicate that James clarifies his statement the tongue also is a fire. The first description of the tongue is A [Greek] (the world of evil) and the second! [Greek] (the one that corrupts). [Greek] this noun occurs only here in the entire New Testament. It derives from the verb [Greek] (I run) and means wheel. With other scholars, Bauer asks whether the noun should have the accent on the penult [Greek] and be translated courseor roundof existence. [Greek] -2 _ftnref22 [Greek] Verse 7 [Greek] James repeats the noun, in the dative (of means), to show human superiority over animal species. [Greek] a present passive from the verb [Greek] (I tame). The present tense and the following perfect tense draw a clear distinction in a progressive activity. Verse 8 [Greek] the adjective has its antecedent in [Greek], governs the genitive case [Greek] (poison), and is an independent clause with the verb to beunderstood. [Greek] the compound adjective is a combination of the noun [Greek] (death) and the verb [Greek] (I bring). 3. Praise and Cursing 3:9–12 After such a lengthy exposition about the nature of the tongue, we can expect members of the church to object. They believe that those whom the grace of God has touched are able to control their tongues. But do Christians who praise the name of God the Father act differently from persons who refuse to praise his name? Do Christians speak with the tongues of angels? Hardly. In my childhood I learned some stanzas of a song that expresses a longing for perfection but recognizes man's inability to achieve it. I wish to be like Jesus, So humble and so kind. His words were always tender, His voice was e er divine. But no, I'm not like Jesus, As everyone can see! O Savior, come and help me, And make me just like Thee. Anonymous James reflects on the Christian's inconsistency of praising the name of the Lord and cursing his fellow man. He writes, 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. Note these observations: a. Contradiction The prophet Isaiah teaches the believer to praise God the Father: But you are our Father, though Abraham does not know us or Israel acknowledge us; you, O Lord, are our Father, our Redeemer from of old is your name. [Isa. 63:16] We would expect the believer who praises God in prayer, confession, and song to be consistent. This is not the case, however. With the same tongue the believer curses his fellow men, who have been made in God's likeness. James reminds his readers of the creation account: God created man in his own image and likeness (Gen. 1:26). In distinction from the rest of creation, man has a special relationship to God. Therefore, if we curse men, we indirectly curse [Greek] -2 _ftnref23 ([Greek] Moreover, if we curse men, we act contrary to the explicit command of Jesus, Bless those who curse youLuke 6:28; also see Rom. 12:14). Out of the same mouth come praise and cursing. This saying may have originated in Jewish tradition (among people prone to pronounce curses upon their fellow men) and therefore was meaningful to the readers of James's [Greek] -2 _ftnref24 [Greek] Nevertheless, every reader of this epistle ought to recognize the contradiction when praise and cursing come from the same mouth. My brothers, this should not be. 11. Can both fresh water and salt 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. b. Consideration In his letter James shows an interest in God's creation. With examples drawn from nature he seeks to illustrate his point. First he calls attention to a spring of water. Can both fresh water and salt water flow from the same spring? [Greek] -2 _ftnref25 ([Greek] It is impossible to expect drinkable water and water that is not drinkable from the same source. Second, James approaches his readers with two familiar examples. Generally, a Jew had his own fig tree and his own grapevineI Kings 4:25); olive trees were common. Can a fig tree bear olives, or a grapevine bear figs? The readers know that each species of fruitbearing trees produces its own kind of fruit. Fig trees bear figs, olive trees olives, and grapevines grapes. The example is reminiscent of the question Jesus asked in the Sermon on the Mount: Do people pick grapes from thornbushes, or figs from thistles? (Matt. 7:16). To ask the question is to answer it. c. Conclusion James answers by repeating some of the words of his first question. Neither can a salt spring produce fresh water. If, then, nature is unable to go against its created functions, ought not man's tongue praise the name of man's creator and redeemer? Greek Words, Phrases, and Constructions in 3:9–12 Verse 9 [Greek] the Textus Receptus and the Majority Text have the reading [Greek] -2 _ftnref26 [Greek] On the basis of external and internal evidence, scholars favor the term [Greek]. [Greek] the use of the definite article relates to the human race as a class. The second occurrence of the definite article introduces the explanatory clause that ends in the perfect active participle [Greek], derived from the verb [Greek] (I become). The perfect tense is significant because it refers to an act in the past that has lasting effect on the present. Verse 11 [Greek] this particle introduces a rhetorical question that expects a negative answer. The same is true for the rhetorical questions in verse 12. [Greek] James employs these two words that appear infrequently in the New Testament: the first one occurs here and in Hebrews 11:38; the other only here. The first one describes a fissure in rock or ground and the second means to gush forth. B. Two Kinds of Wisdom 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. 1. Earthly Wisdom 3:13–16 The Christian lives not in isolation but in fellowship with the community in which God has placed him. That community is first of all the church of Jesus Christ. True to her calling, the church stands in the midst of the world to let the light of the gospel shine forth. To function properly in their respective places, the Christian and the church need wisdom and understanding. In the introductory part of his epistle James tells the reader how to obtain wisdom: Ask God, who gives generously to all without finding fault (1:5). No one can live without wisdom, for no one wishes to be called stupid. Therefore, wisdom is treasured by those who have it and sought by those who lack it. James, then, asks a rather direct question: 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. James addresses the members of the church. He assumes that they pray to God for wisdom, that they possess this virtue, and that the world looks to them for leadership. Knowing, however, that these things are not always true of Christians, James wants his readers to examine themselves. a. Examination Who is wise and understanding among you? A wise and understanding person demonstrates in what he says and by what he does that he possesses wisdom. Whether James wants to designate the teachers of his day wise men is not quite [Greek] -2 _ftnref27 [Greek] If this is the case, we see a direct connection between the beginning of this chapter ( Not many of you should presume to be teachers, v. 1) and the rhetorical question here (v. 13). James qualifies the term wisewith the word understanding. This means that a wise person also has experience, knowledge, and [Greek] -2 _ftnref28 [Greek] Wisdom consists of having insight and expertise to draw conclusions that are correct. An old proverb sums this up: Foresight is better than hindsight, but insight is best. Countless instances prove that knowledgeable people are not necessarily wise. But when a knowledgeable person has insight, he indeed is wise. If there is a wise and understanding person among you, says James, let him demonstrate this in his life. b. Demonstration James encourages the wise man to show by his conduct that he has received the gift of wisdom. Let him show it by his good life. James seems to indicate that among Christians wise and understanding men are in the minority, for not everyone who belongs to the Christian community acquires wisdom. But those who have it are exhorted to demonstrate by word and deed that they indeed are wise. James uses the verb to showin the sense of to prove. Let a man provide actual proof that he possesses wisdom and understanding. Let him confirm this by means of his daily [Greek] -2 _ftnref29 [Greek] What does James mean by the expression good life? He refers to noble, praiseworthy behavior. True, James stresses deeds done in the humility that comes from wisdom. But a wise man affirms his noble conduct in words and deeds. c. Affirmation Actions speak louder than words. This proverbial truth underscores the necessity of looking at a person's deeds to see whether his actions match his words. What are these deeds? They are performed in a humble, gentle spirit that is controlled by a spirit of heavenly [Greek] -2 _ftnref30 [Greek] The emphasis in this verse falls on that characteristic of wisdom described as humility. This quality can also be described as meekness or gentleness. Gentleness comes to expression in the person who is endowed with wisdom and who affirms this in all his deeds. In Ecclesiasticus, also known as the Wisdom of Jesus the Son of Sirach, the writer lists a few precepts on humility and says, My son, perform your tasks in meekness; then you will be loved by those whom God accepts -2 _ftnref31 (RSV). 14. But if you harbor bitter envy and selfish ambition in your hearts, do not boast about it or deny the truth. The opposite of a gentle spirit controlled by wisdom is a heart filled with bitter envy and selfish ambition. The contrast in this verse and the preceding one has a direct parallel in Paul's epistle to the Galatians, where he mentions among the fruits of the Spirit gentleness and self-control (5:23). Among the acts of the sinful nature are selfish ambition &and envy (5:20–21). As an experienced pastor, James knows that among the members of the church are some persons whose spirit is characterized by bitter envy and selfishness. James uses the plural form youand indicates with a conditional sentence that the evidence is true to fact. In other words, he is well aware of the spiritual condition of the readers. If they continue to harbor envy and selfishness, they will be consumed. James describes envy with the adjective (bitter. He does not explain what caused this bitter envy. His description, however, points to a transgression of the tenth commandment, You shall not covet. Harboring bitter envy is sin. And being filled with selfish ambition goes contrary to the teaching of the royal law, Love your neighbor as yourselfJames 2:8). Do not boast about [your bitter envy and selfish ambition] or deny the truth. Persons who are consumed by envy and selfishness usually talk about this to anyone who lends a listening ear. They ought to realize, however, that everything they say is contradicted by the truth. Every time they open their mouths to give vent to their feelings, they deceive themselves. When Paul admonishes the Ephesians not to grieve the Holy Spirit, he tells them to get rid of all bitterness (4:31). A heart that nurtures bitter envy and selfish ambition is devoid of heavenly wisdom. 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. The New International Version correctly puts the word wisdomin quotation marks to indicate that this wisdom is not genuine. The text itself explains the source and the characteristics of this so-called wisdom. Its origin is not heavenly but earthly; its peculiarities are unspiritual and devilish. James uses strong language to portray the absolute contrast between wisdom that originates in man and that which comes from God. The believer who is truly wise prays continually to God in the name of Jesus. In prayer he is in communion with the source of wisdom, for God himself will give generously to anyone who asks him (James 1:5). The opposite is equally true. Without faith and prayer a person can never obtain true wisdom. His words spoken out of envy and selfish ambition show a make-believe wisdom that originates with man, not with God. This type of wisdom does not come down from heaven but is earthly. In this verse James lists a series of three adjectives that have a descending order: earthly unspiritual devilish a. Earthly. What the writer means to say is that which is earthly stands in contrast to what God originates in heaven. For example, the beast coming up out of the earth (Rev. 13:11) defies that which is holy and heavenly. And if God's Spirit is absent from earthly matters, sin is present. b. Unspiritual. In his first epistle to the church at Corinth, Paul discusses the wisdom that is taught by the Spirit of God. But, writes Paul, the man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned (I Cor. 2:14; also compare Jude 19). To be unspiritual, however, should not be understood as being without a [Greek] -2 _ftnref32 [Greek] Moreover, someone who abandons the faith follows deceiving spirits and things taught by demons (I Tim. 4:1). c. Devilish. In the preceding verse (v. 14) James tells the person whose heart is filled with bitter envy and selfish ambition not to deny the truth. If he denies the truth, however, this person lives a lie that finds its origin with the father of the lie, the devil. James calls a spade a spade: such wisdom &is &of the devil. When the devil speaks the lie, it is bad. When he uses the world to perpetrate the lie, it is worse. But when the members of the church become his instruments to spread devilish wisdom, it is the worst of all situations. The letter of James leaves the impression that the devil employed some of the members of the church. James proves this point by observing a common truth: For where you have envy and selfish ambition, there you find disorder and every evil practice. Note the distinct correlation that, graphically put, runs as follows: 1 every evil practice The one thing leads inevitably to the next in a sequence of cause and effect. If you have envy, then you will find disorder. What is envy? Here is one explanation: Envy is the resentful and even hateful dislike of the good fortune or blessing of another. [Greek] -2 _ftnref33 [Greek] James calls envy bitter (3:14). Envy destroys mutual confidence, demolishes unity, and is devilish in design. As James points out, envy develops into disorder. The expression disorderseems to have something of the bad associations of our word anarchy. [Greek] -2 _ftnref34 [Greek] Furthermore, selfish ambition invariably leads to evil practices because egoistic motives overshadow and eventually eliminate love for God and one's neighbor. In itself, ambition is a beneficial force that seeks to promote the welfare of others. But when it becomes self-centered, ambition degenerates into evil practices. Noting jealousy and quarreling among the Corinthians, Paul rebukes them for being worldly (I Cor. 3:3). Instead, believers ought to be God's fellow workers. Practical Considerations in 3:13–16 Verse 15 James mentions two types of wisdom: one from heaven and the other from the earth. He first tells us something about wisdom that is earthly before explaining the meaning of heavenly wisdom. Earthly wisdom is not true wisdom at all because it puts one's ego before everyone and everything else. When one stridently insists upon being first, serious conflicts are unavoidable. When we permit envy and selfishness to enter the family circle, we soon find that the stability of the home is seriously threatened. Then the home is filled with tension. It causes father, mother, and children to become uneasy, diminishes their witness for Christ, and weakens their spiritual well-being. Take Miriam, for example. She created untold friction in the family circle of Moses when she insisted upon being first in Israel (Num. 12:1–2). The friction she caused in the family and in the community is not unlike that created by personality conflicts we encounter among church members today. These problems seriously hinder the effectiveness of many congregations in their ministry. To find peace in the family and in the church we must bring about reconciliation by confessing sin, by giving up selfish ambition, and by praying for the spirit of God's mercy, love, and peace. Greek Words, Phrases, and Constructions in 3:13–16 Verse 13 [Greek] this is the interrogative pronoun who,not the indefinite pronoun anyone,preceded by the particle [Greek]. The reading [Greek] is relatively weak in textual support, yet some translators favor it -2 _ftnref35 (JB, ) -2 _ftnref36 (NAB). [Greek] from the compound verb [Greek] (I conduct myself) this noun expresses lifein so far as it is comprised in conduct. [Greek] -2 _ftnref37 [Greek] Verse 14 [Greek] note the switch from the impersonal singular who(v. 13) to the second person plural you(v. 14). [Greek] the negative [Greek] with the present imperative in both verbs implies that the action which is already in progress must be stopped. The sentence is a mixture composed of the protasis of a simple fact condition followed by prohibitions with imperatives. Writes C. F. D. Moule, Logically, the imperative clauses should be Future Indicative. [Greek] -2 _ftnref38 [Greek] But this construction is not necessary, for James is actually saying, If you harbor bitter envy and selfish ambition in your hearts [and I know you do], stop boasting about it and stop denying the truth. Verse 15 [Greek] although the verbal distance between the verb and the present participle [Greek] (coming down) is somewhat extensive, the construction nevertheless is the periphrastic [Greek] -2 _ftnref39 [Greek] 2. Heavenly Wisdom 3:17–18 True wisdom has its origin in Jesus Christ and therefore it displays the characteristics of Christ in the believer who has received heavenly wisdom. Moreover, the believer reveals this wisdom to everyone who comes in contact with him to believers and to unbelievers. 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. True wisdom comes down from heaven as a gift of God to the believer who asks for it (James 1:5, 17). This wisdom becomes evident when man makes decisions that are dependent on and in harmony with the will of God. Heavenly wisdom has its own characteristic: it is pure. In this text, purity is the first of seven words or phrases James uses to describe wisdom. It represents wisdom as immaculate, undefiled, innocent, just as Christ himself is pure (I John 3:3). Why is purity mentioned as the first characteristic of wisdom? Wisdom that finds its origin in God is pure because God himself is pure, that is, holy. Therefore, the expression pureis a synonym of holy. We compare purity with light that dispels the darkness, illumines everything, but is not influenced by [Greek] -2 _ftnref40 [Greek] Heavenly wisdom enters this sinful world, then, but is not affected by it. The six characteristics that follow form three categories, of which the first includes the adjectives peace-loving, considerate,and submissive. These adjectives depict the attitude of a wise man. a. Attitude The believer who exercises the gift of heavenly wisdom possesses a self-controlled temperament that expresses peace. By his attitude toward others he shows that he loves peace. The peace of God dominates his thinking so that all who meet him see him as a tower of strength. Indeed, all his ways are pleasing and all his paths are peace (Prov. 3:17). Another attribute of wisdom is consideration. The person who is considerate is fair, reasonable, gentle in all his deliberations. He quietly gathers all the facts before he gives his opinion. He refrains from placing himself first and always considers others better than himself (Phil. 2:3; 4:5). The third characteristic in this category is that of being submissive. That is, a wise man is open to suggestions, always ready to listen to the opinions of others, and willing to accept admonitions and corrections. b. Action The next category describes wisdom as full of mercy and good fruits. These attributes involve the wise man in reaching out to people around him. The person filled with heavenly wisdom puts the word of Jesus into practice: Blessed are the merciful, for they will be shown mercy (Matt. 5:7; also see James 2:13). We show mercy to needy people who do not deserve it; otherwise it would not be mercy. We grant mercy because God sets the example and expects us to follow him (Mic. 6:8). The wise man is (fullof mercy. Also, he is full of good fruits. James does not specify what these fruits are, but the consequences of religion exemplify themJames 1:26 27). c. Judgment The last category of characteristics relates to the discerning judgment of a wise man. James writes that wisdom is impartial and sincere. A wise person does not take sides in a dispute when he serves as arbitrator. He listens carefully and objectively to the arguments presented to him and then renders judgment that is first impartial and then sincere. The wise man is able to avoid being personally involved and refrain from showing favoritism, yet act sincerely (Rom. 12:9, II Cor. 6:6; I Peter 1:22). Such a man receives the respect of the community in which he lives and works. 18. Peacemakers who sow in peace raise a harvest of righteousness. At the conclusion of this presentation, James seems to resort to a popular proverb of his day. This saying has a familiar sound. It reminds us of similar phrases in the prophetical books of the Old Testament, the words of Jesus, and the epistles of the New Testament. Here are a few texts: The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever. [Isa. 32:17] But you have turned justice into poison and the fruit of righteousness into bitterness. [Amos 6:12] Blessed are the peacemakers, for they will be called sons of God. [Matt. 5:9] Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. [II Cor. 9:10] No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it. [Heb. 12:11] What is the work of peacemakers? Simply put, they are the ones who seek to bring quarreling parties together to achieve harmony and peace. But, I hasten to add, they also practice peace by striving to live in peace with all people (Rom. 12:18). In short, they will do everything in their power to avoid strife and promote peace. A harvest of righteousness is sown in peace by those who make peace. Translations and many commentaries provide variations in wording. Some translators understand the phrase a harvest of righteousnessto mean a harvest consisting of righteousness. [Greek] -2 _ftnref41 [Greek] The terms harvestand righteousness,then, are synonymous. Others see it differently and say that the phrase means a harvest produced by righteousness. Here is a representative translation: And the harvest, which righteousness yields to the peacemakers, comes from a sowing in peace. [Greek] -2 _ftnref42 [Greek] We would expect the writer to say that peacemakers sow peace and reap a harvest of righteousness. But he says the exact opposite: righteousness sown in peace yields a harvest of righteousness. In other words, what is sown is also reaped. We ought not to fault James for inaccuracies when in common parlance we do exactly the same. In the spring of the year a gardener may say, I planted watermelons last week. He means to say that he sowed the seed in springtime but hopes to harvest the fruit in summer. Peacemakers sow and harvest righteousness in peace. In the context of James's discussions on heavenly versus earthly wisdom this means that righteousness cannot be produced in the climate of bitterness and self-seeking. Righteousness will grow only in a climate of peace. [Greek] -2 _ftnref43 [Greek] Practical Considerations in 3:17–18 Although we wholeheartedly affirm our desire for peace in the context of family, church, society, and nation, we have reservations when we are told to seek peace at any price. We do not wish to compromise truth, for such a compromise is equivalent to promoting falsehood. We cannot set aside the rules of conduct we derive from Scripture. Thus we stand firm in our defense of our Christian heritage. Within the context of church and society, however, Christians have often preached the love of God and have quoted verses of Scripture to prove their point, but in practice have shown the least love toward their neighbor. In fact, the liberal in the church or the humanist in society often demonstrates a greater degree of love for his fellow man than does the person who cites chapter and verse from the pages of the Bible. Unfortunately, Christians frequently give the world the impression that they are more interested in strife and confrontation than in peace and love. During his earthly ministry, Jesus opposed sin and publicly rebuked the spiritual leaders of Israel. Yet the moral and social outcasts (prostitutes and tax collectors) experienced the love of the Lord Jesus. They knew that he was peace loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Greek Words, Phrases, and Constructions in 3:17–18 Verse 17 [Greek] this adjective derived from the verb [Greek] (I stand in awe) means morally pure, upright, sincere. The use of assonance is evident in this verse: the initial and predominate. Verse 18 [Greek] the case of [Greek] (righteousness) can be either a genitive of apposition (definition) or a genitive of origin. [Greek] the dative case in the present active participle is the dative of advantage. Summary of Chapter 3 James warns his readers against the danger of the unruly tongue that leads them to sin and shame. Teachers, he says, will be judged more strictly in relation to their teaching. He himself, however, is not judgmental. He realizes that at one time or other every person is at fault in what he says, and therefore no one is perfect. The person who keeps his tongue in check controls his entire body. We rein in horses with relatively small bits that are placed in their mouths. We steer a large ship with a very small rudder. On the other hand, a tongue that is not kept in check is a fire that affects the whole course of life. We have much greater difficulty restraining our tongue than taming any creature in the animal world. And last, we experience the restlessness of the tongue as it praises God and curses men, for this is contradictory. After a discussion about the tongue, James describes the wise man who demonstrates wisdom by the deeds he performs. A person filled with envy and selfishness denies the truth; he possesses earthly wisdom that is unspiritual and of the devil. Heavenly wisdom, however, is pure, promotes peace, and produces a harvest of righteousness. -2 _ftn1 1 A literal translation (with variations) is, let not many of you become teachers (NKJV, NASB, NEB, NAB, MLB, RSV, GNB). The JB has, Only a few of you, my brothers, should be teachers. -2 _ftn2 2 The title rabbiactually means my great [teacher] and in the New Testament it commands honor and respect. See SB, vol. 1, pp. 916–17. Also consult Karl Heinrich Rengstorf, TDNT, vol. 2, pp. 152–59, and Klaus Wegenast, NIDNTT, vol. 3, pp. 766–68. For the role of teacher in the early church, see Acts 13:1; Rom. 12:7; I Cor. 12:28–29; Eph. 4:11; I Tim. 3:2; Titus 1:9; and Didache11:1–2. -2 _ftn3 3 (Scripture teaches about universal sinfulness in numerous passagesI Kings 8:46; Ps. 143:2; Prov. 20:9; Eccl. 7:20; Rom. 3:1–12, 19 20, 23; Gal. 3:22; James 3:2; I John 1:8 10). -2 _ftn4 4 The term perfectactually means whole in the Epistle of James. Writes Reinier Schippers, According to James, the man who does not offend in his words is whole and without fault. NIDNTT, vol. 2, p. 63. -2 _ftn5 5 John Calvin writes, But I take masters [teachers] not to be those who performed a public duty in the Church, but such as took upon them the right of passing judgment upon others: for such reprovers sought to be accounted as masters of morals. Commentaries on the Catholic Epistles: The Epistle of James, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), pp. 317–18. -2 _ftn6 6 Robert Hanna, A Grammatical Aid to the Greek New Testament(Grand Rapids: Baker, 1983), p. 418. Consult A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 423. -2 _ftn7 7 The NIV follows Nestle-Aland's 26th edition of the Greek New Testament in starting a paragraph division at verse 3. The paragraph, with examples and a conclusion, continues through verse 6. -2 _ftn8 8 Textual variants at the beginning of verse 3 are responsible for differing translations. Here are a few representative versions: Behold, we put bits in the horses mouths (KJV); Indeed, we put bits in horses mouths (NKJV); Now if we put the bits into the horses mouths (NASB); When we put bits into the mouths of horses (NAB). -2 _ftn9 9 Greek writers of ancient times frequently refer to the bits of horses and the rudders of ships; often they mention them together. -2 _ftn10 10 Curtis Vaughan, James: A Study Guide(Grand Rapids: Zondervan, 1969), p. 69. -2 _ftn11 11 James Hardy Ropes suggests the possibility of omitting the phrase a world of evil,but then candidly concludes, Exegesis by leaving out hard phrases is an intoxicating experience. See A Critical and Exegetical Commentary on the Epistle of James, International Critical Commentary series (1916; reprint ed., Edinburgh: Clark, 1961), p. 234. Martin Dibelius regards as a gloss the clause a world of evil among the parts of the body. James: A Commentary on the Epistle of James, rev. Heinrich Greeven, trans. Michael A. Williams, ed. Helmut Köster, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1976), p. 195. Also consult Franz Mussner, Der Jakobusbrief, Herder Theologischer Kommentar zum Neuen Testament series (Freiburg: Herder, 1967), p. 162. -2 _ftn12 12 Refer to James B. Adamson, The Epistle of James, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1976), pp. 143, 158. -2 _ftn13 13 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols., 7th ed. (Edinburgh: Clark, 1877), vol. 5, p. 24. Also consult Joseph B. Mayor, The Epistle of St. James(reprint ed., Grand Rapids: Zondervan, 1946), p. 115. Bauer interprets the term kosmos(world) as totality, sum total, p. 447. -2 _ftn14 14 Donald W. Burdick, James, vol. 12, the Expositor's Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Eerdmans, 1981), p. 187. -2 _ftn15 15 Here are some representative translations of this phrase: the course of nature (KJV), the cycle of nature (RSV), the wheel of our existence (NEB), our course from birth (NAB), and the whole wheel of creation (JB). -2 _ftn16 16 Many commentators have written extensively on this question, for example, Ropes, James, pp. 235–39. Also read the comments of Joachim Guhrt in NIDNTT, vol. 1, p. 182. -2 _ftn17 17 (Bauer, p. 153. The term Gehennain the Greek occurs only twelve times in the New Testament; eleven of them are in the synoptic GospelsMatt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5). -2 _ftn18 18 Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary series (Grand Rapids: Eerdmans, 1982), p. 144. -2 _ftn19 19 R. V. G. Tasker, The General Epistle of James: An Introduction and Commentary, Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1957), p. 77. -2 _ftn20 20 Refer to Bruce M. Metzger, A Textual Commentary on the Greek New Testament, corrected ed. (London and New York: United Bible Societies, 1975), pp. 681–82. -2 _ftn21 21 Robertson, Grammar, p. 1129. See also Hanna, Grammatical Aid, p. 419. -2 _ftn22 22 Bauer, p. 828. Consult Robertson, Grammar, p. 233. -2 _ftn23 23 C. Leslie Mitton is of the opinion that cursing probably refers primarily to angry words of abuse spoken to those whom we regard as subordinate to us. The Epistle of James(Grand Rapids: Eerdmans, 1966), p. 131. However, if James had wanted to tell his readers not to slander or engage in backbiting, he had words to that effect at his disposal. -2 _ftn24 24 Says Dibelius, &the entire view reflected in [verses] 9, 10a comes not from the life of the early Christian community, but from the life of the Jewish community. James, p. 203. -2 _ftn25 25 Some versions have the translation bitter(KJV, NKJV); others have the word brackish(RSV, NEB). -2 _ftn26 26 Arthur L. Farstad and Zane C. Hodges, The Greek New Testament According to the Majority Text(Nashville and New York: Nelson, 1982), p. 682. Also, some translations have the word Godinstead of Lord (Vulgate, KJV, NKJV). -2 _ftn27 27 Ulrich Wilckens writes, The wise man is the finished and recognised scribe, the ordained rabbi. TDNT, vol. 7, p. 505. -2 _ftn28 28 Translators interpret the expression understandingin numerous ways: endued with knowledge (KJV), clever (NEB), and learned (JB). The terms wiseand understandingappear together only in this particular New Testament textDeut. 1:13; 4:6in the LXX . -2 _ftn29 29 (In the original the word conductappears thirteen times. Compare Gal. 1:13; Eph. 4:22; I Tim. 4:12; Heb. 13:7; James 3:13; I Peter 1:15, 18; 2:12; 3:1, 2, 16; II Peter 2:7; 3:11. ) -2 _ftn30 30 (Wolfgang Bauder notes that humility is the work of the Holy SpiritGal. 5:23).& It comes about when men are linked with Christ and are conformed to his image. NIDNTT, vol. 2, p. 259. -2 _ftn31 RSV Revised Standard Version -2 _ftn32 31 Dibelius elaborates on the Gnostic meaning of the expression unspiritualbut concludes that James is not directing his epistle against the Gnostics. See James, p. 212. -2 _ftn33 32 Paul Benjamin, Envy, in Baker's Dictionary of Christian Ethics, ed. Carl F. H. Henry (Grand Rapids: Baker, 1973), p. 213. Albrecht Stumpff asserts that envy is the kind of zeal which does not try to help others but rather to harm them, the predominant concern being for personal advancement. TDNT, vol. 2, p. 882. -2 _ftn34 33 Ropes, James, p. 248. -2 _ftn35 JB Jerusalem Bible -2 _ftn36 NAB New American Bible -2 _ftn37 34 Thayer, p. 42. -2 _ftn38 35 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: At the University Press, 1960), p. 152. Also see Hanna, Grammatical Aid, p. 419. -2 _ftn39 36 Robertson, Grammar, p. 881; Moule, Idiom-Book, p. 17. -2 _ftn40 37 Consult E. M. Sidebottom, James, Jude, and 2 Peter, Century Bible series (London: Nelson; Greenwood, S. C.: Attic, 1967), p. 51. -2 _ftn41 38 For instance, the NASB has, And the seed whose fruit is righteousness is sown in peace by those who make peace. Also see Davids, James, p. 155. -2 _ftn42 39 The MLB (also see GNB). Ropes, James, p. 250, explains that the harvest of righteousness is the reward which righteous conduct brings. D. Edmond Hiebert writes, The fruit that righteousness produces contains in itself seed that, when planted, produces a harvest of a similar kind. The Epistle of James: Tests of a Living Faith(Chicago: Moody, 1979), p. 237. -2 _ftn43 40 Burdick, James, vol. 12, the Expositor's Bible Commentary, pp. 191–92. 4. Submission 4:1–17 Outline 1 3. Coming Near to God B. Submission to God's Will 2. Good and Evil A. Submission in Life and Spirit 4:1–12 4 1 What causes fights and quarrels among you? Don t they come from your desires that battle within you? 2 You want something but don't get it. You kill and covet, but you cannot have what you want. You quarrel and fight. You do not have, because you do not ask God. 3 When you ask, you do not receive, because you ask with the wrong motives, that you may spend what you get on your pleasures. 4 You adulterous people, don't you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God. 5 Or do you think Scripture says without reason that the spirit he caused to live in us tends toward envy, 6 but he gives us more grace? That is why Scripture says: God opposes the proud but gives grace to the humble. 7 Submit yourselves, then, to God. Resist the devil, and he will flee from you. 8 Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. 9 Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. 10 Humble yourselves before the Lord, and he will lift you up. 11 Brothers, do not slander one another. Anyone who speaks against his brother or judges him, speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. 12 There is only one Lawgiver and Judge, the one who is able to save and destroy. But you who are you to judge your neighbor? 1. Asking with Wrong Motives 4:1–3 The connection between the last part of the preceding chapter and the first three verses of this chapter is clear. If bitter envy and selfish ambition have filled man's heart (3:14, 16), if his guiding principle is earthly wisdom that is unspiritual and devilish (3:15), if he has alienated himself from God, then he promotes disorder and every evil practice (3:16). When that happens, fights and quarrels are the order of the day. 1. What causes fights and quarrels among you? Don t they come from your desires that battle within you? We have the impression that the early Christian church was marked by peace and harmony. Think of the time after Pentecost when all the believers were one in heart and mind (Acts 4:32). This picture of the church, however, fades within the span of a decade or more. The recipients of the Epistle of James fight, quarrel, and are filled with selfish desires that drive them into sin, as the writer puts it in the first verse of the fourth chapter. A word-for-word translation of the text is this: Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? -2 _ftnref1 (NKJV). We do well to interpret this passage figuratively, in the sense of strife, conflict, quarrel. [Greek] -2 _ftnref2 [Greek] Many translators refrain from giving a literal version of the Greek text. They think that the expression warpoints to an area of conflict outside the Christian community. James, however, is not describing international conflicts. As a pastor who is interested in the spiritual welfare of his people, he addresses the twelve tribes scattered among the nations (1:1). Note that James asks the penetrating question, What causes fights and quarrels among you? He wants to know the origin of these fights and quarrels the use of the plural indicates that they were not confined to an occasional disagreement. Thus, he looks beyond the symptoms to the cause of all these conflicts. James answers his own question with a rhetorical question that elicits an affirmative reply: Don t they come from your desires that battle within you? The term desires(note the plural) is the key word. It signifies that in his life, man chooses worldly pleasures that are contrary to the expressed will of [Greek] -2 _ftnref3 ([Greek] As Jesus says in the parable of the sower, the desires for other things come in and choke the word [of God], making it unfruitfulMark 4:19; also see Luke 8:14). In time, man becomes a slave to the desires of his heart and separates himself from God (Rom. 1:24; II Tim. 4:3; James 1:14; II Peter 3:3; Jude 16, 18). When God no longer rules man's life, the pursuit of pleasure takes over, and peace is disrupted because of frequent fights and quarrels. The New International Version gives the reading your desires that battle within you. Other translations have in your members instead of within you. [Greek] -2 _ftnref4 [Greek] Is the conflict a personal matter (within yourselves) or a congregational dispute (among the members of your church)? We find an answer to this question when we study the word memberin its scriptural context. In a few places, Paul uses the expression (membersto describe the church as the body of ChristRom. 12:4–5; I Cor. 12:12, 27; Eph. 4:16; 5:30). But more strictly, this expression refers not to a theological or sociological context but to the human [Greek] -2 _ftnref5 [Greek] In the absence of a clear indication that James is thinking of the church, we interpret the term membersto mean the physical bodies of the persons he addresses. 2. You want something but don't get it. You kill and covet, but you cannot have what you want. You quarrel and fight. You do not have, because you do not ask God. The sentence structure reveals a degree of parallelism. The numerous verbs in these short clauses add force to the author's assertion that the readers fail to pray to God. Their desire for possessions remains unfulfilled they don't get what they want. Interpreting the words you killis problematic. Is James implying that the readers are actually guilty of murder? Is the original text incorrect? Is James speaking figuratively? Or does the sentence need proper punctuation? These are some of the questions interpreters face. a. Conjecture In the sixteenth century, Erasmus suggested a change of only two letters in the Greek verb now translated you kill. With the change in the spelling of that verb the translation becomes you envy. This reading, then, balances the rest of the clause: you envy and covet. It makes much more sense than the somewhat illogical sequence you kill and covet. Since the time Erasmus made the conjecture, his supporters have been numerous: Martin Luther, William Tyndale, John Calvin, Theodore Beza, Joseph B. Mayor, Martin Dibelius, James Moffatt, James B. Adamson, Sophie Laws, and many [Greek] -2 _ftnref6 [Greek] The difficulty this conjecture meets is its lack of support in the ancient manuscripts. No document exists that has this reading. Moreover, those who favor the conjecture overlook an important rule of textual criticism: only when a questionable word has no meaningful interpretation at all is a conjecture [Greek] -2 _ftnref7 [Greek] And indeed meaningful interpretations of the text exist. b. Punctuation Ancient manuscripts of the Greek text lack punctuation marks. The task of the translator, then, is to add these at the appropriate places so they reflect the meaning the author wishes to convey. Some translators place a period after the word killand thus seek to create balance and rhythm in the sequence of short clauses: You desire and do not have; so you kill. And you covet and cannot obtain; so you fight and wage war. You do not have, because you do not ask. [ -2 _ftnref8 [Greek] -2 _ftnref9 [Greek] Although the word andbefore you covet raises some questions, the placing of a period after the verb killseems to be a feasible solution to this textual [Greek] -2 _ftnref10 [Greek] Admittedly, a literal interpretation of this verb implies that the readers indeed had committed murder. If we interpret the verb figuratively, however, we evade the objection that the context fails to support a literal interpretation. c. Metaphor Other interpreters understand the term killin the sense of [Greek] -2 _ftnref11 ([Greek] They refer to passages of Scripture that equate murder and angerMatt. 5:21–22; I John 3:15). The general context provides ample evidence that the verb (to killshould be understood figuratively, not literallyfightsis a less literal, symbolic translation of the noun wars). In view of the context, then, we accept the figurative sense. Whatever interpretation we adopt, difficulties of one kind or another remain. You covet, but you cannot have what you want. When man gives free reign to his desires, he no longer obeys the command (you shall not covet. Covetousness controls his life and this evil power may even induce him to commit murderI Kings 21:1–14). In short, when man breaks the command not to covet, he still lacks the ability to fulfill his desires; as a consequence, his life is filled with quarrels and fights. What is wrong? James supplies the answer. You do not have, because you do not ask God. In these verses James echoes the teachings of Jesus given in the Sermon on the Mount. Jesus said, Ask and it will be given to you; &for everyone who asks receives (Matt. 7:7–8). Failure to ask God in prayer results in failure to receive. We may think that unbelievers refuse to pray, but believers, too, often fail to carry everything to God in prayer. Fitting are the words Hugh Stowell prayed: O may my hand forget her skill, My tongue be silent, cold, and still, This bounding heart forget to beat, If I forget the mercy-seat. 3. When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures. James teaches a lesson on prayer. He asserts that even when we pray, we fail to receive an answer. The cause for this failure lies not in God but in man. When the believer asks Jesus anything in his name, Jesus will honor that request (John 14:13 14). The context in which Jesus makes this promise, however, speaks of faith in Jesus on the one hand and of glory to God the Father on the other. That is, when the believer prays to God in the name of Jesus, he must not only believe that God will hear and answer his prayer. He must also ask himself whether his request will hallow God's name, further the cause of God's kingdom, and be in harmony with God's will (Matt. 6:9–10). If these are the believer's motives when he prays, God will prosper him by granting his request. Many people do not even bother to pray. If they do pray, they come to God with wrong motives. They lack faith. Says Paul, Everything that does not come from faith is sin (Rom. 14:23). The writer of Hebrews is even more to the point: And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him (Heb. 11:6). How can a person be sure that he has faith in God if he never prays to God? How can he expect God to answer his prayers if he refuses to heed the apostolic injunction to pray continually (I Thess. 5:17)? God refuses to listen to men who eagerly pursue selfish pleasures. Greed is idolatry and that is an abomination in the sight of God. God does not listen to prayers that come from a heart filled with selfish motives. Covetousness and selfishness are insults to God. Greek Words, Phrases, and Constructions in 4:1–3 Verse 1 [Greek] James repeats this adverb of place which means from what place. The suffix [Greek] shows motion away from a particular place: [Greek], from this place. [Greek] &[Greek] the literal meaning is wars and battles, but as a description of interpersonal relationships the words mean fights and quarrels. Notice the inverted order of the verbs [Greek] in the next verse. Verse 2 [Greek] the preposition [Greek] expresses cause. In the articular infinitive construction the pronoun [Greek] serves as the subject of [Greek]. The use of the middle voice is summed up in the translation ye ask for yourselves amissin the next [Greek] -2 _ftnref12 [Greek] 2. Being Friends with the World 4:4–6 Straddling the line is dangerous, as every driver knows, for he has been taught to stay on his own side of the road. That is a fundamental traffic rule for safe driving. Nor can a Christian straddle the line. He cannot be a friend of God and a friend of the world, because no one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other (Matt. 6:24). A Christian cannot pursue his selfish ambitions and still remain loyal to God. In fact, when he looks toward the pleasures of this world, he turns his back to God. 4. You adulterous people, don't you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God. Note the following points: a. You adulterous people. The New International Version makes the text direct and personal with the pronoun you. In the original the first word is an address and means adulteresses. [Greek] -2 _ftnref13 [Greek] This is difficult to interpret literally, especially when the context indicates that James is not introducing a moral issue. As in the preceding verses (4:1–3), we need to understand the phrase you adulterous peoplefiguratively or, more precisely, spiritually. James is writing to Jewish Christians who are familiar with the term (adulteressapplied to the marriage relationship of God as husband and Israel as the unfaithful wife. For example, God told the prophet Hosea, Go, take to yourself an adulterous wife and children of unfaithfulness, because the land is guilty of the vilest adultery in departing from the LordHos. 1:2). Jesus calls the Pharisees, Sadducees, and teachers of the law a wicked and adulterousgenerationMatt. 12:39; 16:4; and see Mark 8:38; italics added . Moreover, indirectly Jesus refers to himself as the bridegroomMatt. 9:15and parallels and Paul says that Christ is the husband of the church (II Cor. 11:2; Eph. 5:22–25; also consult Rev. 19:7; 21:9). b. Friendship with the world is hatred toward God. James puts this statement in the form of a question and appeals to the intuitive knowledge of his readers. What husband permits his wife to have an illicit affair with another man? And what do you think of a wife who forsakes marital love by engaging in adulterous relations? What do you think is God's reaction when a believer becomes enamored with the world? God is a jealous God (Exod. 20:5; Deut. 5:9). He tolerates no friendship with the world. What does the word worldmean? It represents the whole system of humanity (its institutions, structures, values, and mores) as organized without God. [Greek] -2 _ftnref14 ([Greek] It is the meaning Paul conveyed when he wrote his second letter addressed to Timothy: For Demas, because he loved this present world, has deserted me and has gone to ThessalonicaII Tim. 4:10). James is forceful in saying that a person cannot be friendly with the world and with God at the same time. The world does not tolerate friends of God, for they are considered enemies. The reverse is also true. God regards a friend of the world an enemy. c. An enemy of God. What a terrifying expression! A friend of God who endures the enmity of the world can always take comfort in the words of the sixteenth-century reformer John Knox, who said, A man with God on his side is always in the majority. But the person who meets God as his enemy stands alone, for the world cannot help him. The author of Hebrews concludes, It is a dreadful thing to fall into the hands of the living God (Heb. 10:31). Who is an enemy of God? The Christian has been placed in the world, even though he is not of the world (John 17:16, 18). The apostle John warns, Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him (I John 2:15). When a person purposely turns to the world to become part of it, he has made a conscious choice of rejecting God and the teaching of his [Greek] -2 _ftnref15 [Greek] Therefore, anyone who deliberately chooses for the world and against God meets God as his enemy. 5. Or do you think Scripture says without reason that the spirit he caused to live in us tends toward envy, 6. but he gives us more grace? That is why Scripture says: God opposes the proud but gives grace to the humble. James turns to the Scripture to prove his point. He lets God speak to establish the truth of the matter. The difficulty, however, is that of the two references James quotes, we are able to identify only the second one (Prov. 3:34). We have no clear biblical reference for the quotation in the fifth verse. Indeed this particular text is one of the most puzzling in the entire epistle and takes a place among the most difficult passages in the New Testament. This passage puzzles the reader not only because it refers to a Scripture passage we cannot locate in the Old Testament. It also lends itself to numerous translations of the text. And last, but certainly not least, we are interested in the exact meaning of the quotation. a. Origin The fact that we are not able to locate the origin of this quotation need not surprise us at all. In other passages of the New Testament we encounter similar quotations that have no precise provenance in Scripture. To mention only one text, Matthew writes about the return of Joseph, Mary, and Jesus to Nazareth and says, So was fulfilled what was said through the prophets: He will be called a Nazarene (2:23). The Old Testament, however, provides no leads for finding the origin of this [Greek] -2 _ftnref16 [Greek] Scholars have made numerous suggestions about the source of the quotation in verse 5. One suggests that the words come from a combination of texts (Gen. 6:3; 8:21; Exod. 20:3, 5) that had taken on a distinct form. Another thinks that the quotation has been taken from a Septuagint passage that is no longer extant. A third is of the opinion that the quoted words derive from an apocryphal [Greek] -2 _ftnref17 [Greek] And a fourth holds that the expression Scripture saysin verse 5 actually applies to the Old Testament quotation in verse 6. No matter where we look for an answer to the question of source, the result remains the same: we do not know. b. Translations Because the ancient manuscripts lack punctuation marks, translators have to determine whether a sentence is a statement or a question. Here is one translation that phrases the passage as a question: Or do you suppose the Scripture speaks to no purpose? The Spirit, who took up His abode in us, yearns jealously over us. But He affords the more grace, for He says, God opposes the haughty, but He grants grace to the humble-minded. [Greek] -2 _ftnref18 [Greek] However, this translation raises more questions than it answers. First, to which scriptural passage does James refer when he says Scripture speaks? Second, how does the affirmative statement the Spirit &yearns jealously over usrelate to the preceding question? And third, what are the reasons for not adopting the standard formula Scripture saysthat is normally used for introducing quotations? Another problem is the translation of the word spirit. Does the word refer to the human spirit or the Holy Spirit? If we understand the word to mean the Holy Spirit, we meet the added difficulty that nowhere else in the epistle does James refer to this Spirit. [Greek] -2 _ftnref19 [Greek] If James had been thinking of the Holy Spirit, we would expect him to refer to the Holy Spirit in the preceding and succeeding verses, too. He does not do this. Most versions, therefore, provide the translation spirit. There is one more problem. Should the last part of verse 5 be translated that the spirit he caused to live in us tends toward envy or that God jealously longs for the spirit that he made to live in us -2 _ftnref20 NIVfootnote ? That is, do we take the term spiritas the subject or as the object of the main verb? It is either the subject or the object. The key to understanding the quotation lies in the term envy(NIV). In Greek, this particular word appears in catalogues of vices. [Greek] -2 _ftnref21 ([Greek] In the New Testament it describes life associated with the unredeemed worldRom. 1:29; Gal. 5:21; I Tim. 6:4; Titus 3:3; I Peter [Greek] -2 _ftnref22 [Greek] This word, then, always has a bad connotation in Greek literature and in the New Testament. Because man's spirit tends toward corruption, we conclude that the term spiritis the subject, not the object, of the main verb. The thought of verse 5 is therefore a continuation of the preceding text that warns against friendship with the world. c. Meaning Sixteenth-century German theologian Zacharias Ursinus considered whether he was able to comply with what God required of him. He concluded, No. I have a natural tendency to hate God and my neighbor. [Greek] -2 _ftnref23 [Greek] The spirit of man longs for the pleasures of this world and perversely seeks its friendship. Is there no hope, then? Certainly! Note the contrast with the adversative butin the next sentence (v. 6). But [God] gives us more grace. God comes to us in the redeeming love of his Son, who is full of grace. From the fullness of his grace we have all received one blessing after another, writes John in the prologue of his Gospel (1:16). James establishes his point with another quotation. This time we know the words are derived from the Book of Proverbs. He [God] mocks proud mockers but gives grace to the humble (3:34). Perhaps these words circulated in the early church in the form of a proverbial saying, because the apostle Peter also cites this text (I Peter 5:5). That one quotation sums up the difference between the person whose heart is filled with pride and the person who humbly lives in full dependence upon God. God hates haughty eyes (Prov. 6:17) and detests those who have a proud heart (Prov. 16:5). Pride causes quarrels (Prov. 13:10) and leads to destruction (Prov. 16:18). Since God resists the proud, the believer must learn to hate pride and to clothe himself with humility. [Greek] -2 _ftnref24 ([Greek] God, however, will esteem the person who is humble and contrite in spiritIsa. 66:2). Practical Considerations in 4:4–6 Verse 4 A worldly person loves himself and the pleasures of this world. His heart is filled with pride that makes him indifferent to God and his Word. Even though he attends the worship services at a local church and participates in family devotions, he refuses to come close to God, because he knows that God condemns his pride. Verse 6 Proud people tend to be friends of the world, for they know that not God but the world satisfies their pride. By contrast, humble people realize that they are completely dependent upon God. They are thankful to him for the rich grace he provides to fill their lives to overflowing. Pride shuts out grace. If a patient refuses to take the medicine prescribed by the physician, he will never recover. If a son rejects the wise counsel of his parents, he can expect trouble. Pride enters the human heart because man measures himself by human standards, not God's standards. The believer who lives in constant fellowship with God, who desires to do God's will in all things, and who demonstrates the love of the Lord Jesus is the recipient of God's abundant grace. Marvelous grace of our loving Lord, Grace that exceeds our sin and our guilt, Yonder on Calvary's mount outpoured, There where the blood of the Lamb was spilt. Grace, grace, God's grace, Grace that will pardon and cleanse within, Grace, grace, God's grace, Grace that is greater than all our sin. Julia H. Johnston Greek Words, Phrases, and Constructions in 4:4–6 Verse 4 ! [Greek] note the definite article preceding the noun [Greek] (friendship). The noun is followed by the objective genitive friendship with the world. The next phrase, [Greek], also has an objective genitive enmity toward God. [Greek] the use of the aorist subjunctive in this conditional sentence introduces probability. The ingressive aorist tense of the verb expresses the deliberate choice of a person who loves the world and becomes God's enemy. [Greek] this present indicative from [Greek] (I conduct, appoint) is in the passive voice and means he is made, that is, he becomes. Verse 6 [Greek] the comparative adjective in the accusative singular modifies [Greek]. The particle [Greek] is adversative with distinct contrast. [Greek] adjectivally the word occurs in our lit[erature] only in an unfavorable sense. [Greek] -2 _ftnref25 [Greek] It describes the attitude of someone who places himself on a level equal to or higher than that of God. 3. Coming Near to God 4:7–10 Road signs along the highway instruct the traveler how to reach his destination safely. Of necessity, these signs are short, descriptive, and pointed. James provides us with a number of signs that aid us as we travel along life's highway. Suited to the hurried pace of life, the sentences are concise, colorful, and direct. 7. Submit yourselves, then, to God. Resist the devil, and he will flee from you. 8. Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. 9. Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. 10. Humble yourselves before the Lord, and he will lift you up. Like highway signs that instruct the motorist to obey traffic rules for safe driving, these clauses tell the reader how to come to God. Note that the first summons (v. 7a) and the last (v. 10a) are parallels; between them lies the message to the reader: come near to God. Moreover, the word humblein verse 10 forms a verbal link with the last word of the Old Testament quotation in verse 6. The sequence of these commands is: a. Submission James speaks directly to those readers who are blinded by harmful pride and indirectly, of course, to the entire church. He is pointed in his counsel and tells them how to divest themselves of pride: submit yourselves &to God. He urges his readers to do it once for all, so that they may always be subject to God. When James says submit, he actually means obey. In the Greek Luke uses the same verb when he describes the twelve-year-old Jesus who was obedient to Mary and Joseph (Luke 2:51). The wording (submit yourselvesdescribes a voluntary act of placing oneself under the authority of someone else to show him respect and obedience. Thus, citizens are to obey governing authoritiesRom. 13:1–7; I Peter 2:13), Corinthian believers are urged to obey their leaders (I Cor. 16:16), young men must be submissive to older people (I Peter 5:5), and wives are exhorted to submit to their husbands (Eph. 5:22; Col. 3:18; Titus 2:5; I Peter 3:1) and servants to their masters (Titus 2:9; I Peter 2:18). When we pray Your will be done, we have dismissed pride, are submissive to God, and are obeying his commands. When we keep God's law, Satan seeks to interfere by leading us into temptation. Therefore, James adds the injunction (resist the devil. As we stand firm against the devil's schemesEph. 6:11; I Peter 5:9), we also pray the petition but deliver us from the evil one (Matt. 6:13). The biblical assurance we receive is that he will flee from us (James 4:7). This is a fact, for the Gospels and Acts are filled with examples of Satan and his cohorts fleeing before divine authority. When we obediently do God's will, Satan cannot lead us astray but must depart. Luther aptly remarked that if we sing psalms and hymns or read Scripture, Satan will flee from us lest he scorch his wings. b. Preparation Here is the heart of the message which James introduced with the exhortation to be submissive to God and to resist the devil: come near to God. In our struggle against sin and Satan we do not stand alone when we come in prayer to God. God surrounds us with his care and grace, so that we have no reason to fear the power of Satan. God wants us to come to him in true repentance, faith, obedience, and prayer (Lam. 3:57; Hos. 12:6; Zech. 1:3; Mal. 3:7). He will fill us with his grace and crown us with his blessings. When God calls us to come near to him, he already shows us his love and grace. The initiative, then, belongs to God, not to us. For this reason we can never claim that because we first approached God, he had to come to us. God always acts first in the work of [Greek] -2 _ftnref26 [Greek] How do we approach a holy God? James uses terminology from the Old Testament when he writes, Wash your hands, you sinners, and purify your hearts.& The first admonition recalls God's instructions about ceremonial cleansing (Exod. 30:20 [Greek] -2 _ftnref27 [Greek] The second brings to mind David's words: Who may ascend the hill of the Lord? Who may stand in his holy place? He who has clean hands and a pure heart.& [Ps. 24:3–4] By linking these concepts, James clearly implies that he is speaking not of being ceremonially clean but of being spiritually [Greek] -2 _ftnref28 [Greek] James calls the readers sinners and double-minded. Every human being is a sinner, but James is using a term that fits the Jewish context of his people. In the Gospels, the name (sinnerwas given to someone who disregarded the law of God and flouted standards of moralityMatt. 9:10; Luke 7:37, [Greek] -2 _ftnref29 ([Greek] The expression double-mindedJames 1:8) connotes instability, fickleness, and vacillation. The terms fit the person who loves God and the world. Such persons, James says, must repent. c. Repentance The next commands are at variance with the apostolic injunction to rejoice always (I Thess. 5:16; and see James 1:2). James tells his readers to grieve, mourn and wail. He is like an Old Testament prophet who calls the people to repentance by having them grieve over their sins and, so to speak, sit in sackcloth and ashes. We experience grief when someone who is near and dear to us dies. That is one aspect of the concept (grief. The other aspect of grief is spiritual. Scripture teaches us that repentance and grief go together. In his epistles, Paul states that those who belong to Jesus put to death their sinful nature when they repent of their sinsRom. 6:6; Gal. 2:20; 5:24; 6:14). Repentance, then, means that a death has occurred in our own lives. We grieve because of sins we have committed against God and our fellow man. Here are two examples one from the Old Testament and one from the New of saints who grieve because of their sins. David portrays his grief for sin in many of his psalms. In one of them he pleads for God's mercy and cries out, I am worn out from groaning; all night long I flood my bed with weeping and drench my couch with tears. [Ps. 6:6] That is godly sorrow! Paul, describing his struggle with sin, exclaims, What a wretched man I am! Who will rescue me from this body of death? He himself gives the answer: Thanks be to God through Jesus Christ our Lord! (Rom. 7:24–25). Change your laughter to mourning and your joy to gloom. The similarity to a word of Jesus is unmistakable: Woe to you who laugh now, for you will mourn and weep (Luke 6:25). James is not saying that a Christian should dress in black clothing, walk around with a somber face, and preach gloom and doom. A Christian ought to be happy in the Lord, thankful for the gift of salvation, and obedient in doing the will of God. When he has fallen into sin and responds to God's call for repentance, a change must occur in his life. Laughter and joy are silenced. When he reflects on his sin, the penitent is filled with mourning and gloom. Peter said that he did not know Jesus, but after he had asserted this three times, Jesus looked straight at him. Peter repented, went outside, and wept bitterly (Luke 22:60 62). Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death (II Cor. 7:10). d. Humility James returns to the subject he introduced in the Old Testament quotation: God &gives grace to the humble (v. 6). He writes, Humble yourselves before the Lord, and he will lift you up. This particular theme is prominent throughout Scripture: in the psalms, For the Lord &crowns the humble with salvation (Ps. 149:4) in Proverbs, [The Lord] &gives grace to the humble (Prov. 3:34) in the prophetical books, The lowly will be exalted and the exalted will be brought low (Ezek. 21:26) in the Gospels, For whoever exalts himself will be humbled, and whoever humbles himself will be exalted (Matt. 23:12) in the Epistles, Humble yourselves, therefore, under God's mighty hand, that he may lift you up (I Peter [Greek] -2 _ftnref30 [Greek] And last, Scripture teaches that humility has a vertical and a horizontal aspect. The believer who shows humility toward God shows it also toward others (Rom. 12:3; Phil. 2:3). Practical Considerations in 4:7–10 Verse 8 The Gospel writers record that two people wanted to follow Jesus and were willing to relinquish everything except that which was dear to them. For the one this was his family; for the other it was money. Jesus refused to accept these would-be followers, for they could not give him their undivided devotion. In effect, they were double-minded. This is Calvin's motto: To you, O Lord, I offer my heart promptly and sincerely. When we present our heart to the Lord, he wants it completely. If we give part of it to the world, God cannot be our Lord and master. He demands that we approach him with singleness of heart in true humility. God will lift us up when we humble ourselves before him. Verse 10 If God exalts us, are we not inclined to become proud? No, because in our humility we give him the praise and the glory. Let him who boasts boast in the Lord (I Cor. 1:31; Jer. 9:24; II Cor. 10:17). Greek Words, Phrases, and Constructions in 4:7–10 Verse 7 [Greek] from the verb [Greek] (I subject, submit), this aorist passive imperative exhibits some interesting characteristics: the aorist like all the other aorists in this section is ingressive; the passive has become the middle, submit yourselves; and the imperative together with the future [Greek] (he will flee) constitutes an implied condition. Verse 9 [Greek] presumably this is derived from the combination [Greek] (I bear) and [Greek] (I endure [Greek] -2 _ftnref31 ([Greek] As a verb in the aorist active imperative it occurs only once in the New Testament; as the noun [Greek] (misery, trouble), twiceRom. 3:16; James 5:1). The adjective [Greek] (wretched) also appears twice (Rom. 7:24; Rev. 3:17). 4. Judging a Brother 4:11–12 James echoes the teaching about judging others that Jesus gave in the Sermon on the Mount. Do not judge, or you too will be judged. For in the same way you judge others, you will be judged (Matt. 7:1–2). Judging is a most difficult task because it involves not only other people but also the law itself. This is how James puts it: 11. Brothers, do not slander one another. Anyone who speaks against his brother or judges him, speaks against the law and judges it. When you judge the law, you are not keeping it, but sitting in judgment on it. a. The author's tone changes markedly. In verse 8 he calls the readers sinners and double-minded; now he addresses them as brothers and tells them not to slander each other (I Peter 2:1). Nevertheless, verses 11 and 12 are closely tied to the preceding passage. In one of his psalms, David links slander to a lack of humility. He says, Whoever slanders his neighbor in secret, him will I put to silence; whoever has haughty eyes and a proud heart, him will I not endure. [Ps. 101:5] Slander issues from the heart of the person who fails to consider others above himself. The humble Christian, however, opposes slander and says, No wicked thing or slanderous accusation Shall stand before mine eyes with approbation; No hateful doings of apostasy Shall cleave to me. Dewey Westra The link between verses 7 and 11 lies in the word devil(v. 7) and the verb slander. In the original, the noun diabolos(devil) means slanderer. James, then, is exhorting his readers not to slander one another, for this is the work of the devil. He is telling them to stop this evil practice to which they have resorted. If they continue to slander each other in the church, they will eventually destroy the fellowship of the Christian community. b. James delves deeper into the subject and tells his readers that slandering a brother involves the law (Lev. 19:16). Note the parallel James develops in the next sentence: Anyone who speaks against speaks against his brother the law or and judges him judges it The emphasis in this verse is on the word (brother,which denotes the close bond of fellowship believers have in the church. If you speak evil of your brother behind his back, you are setting aside the royal law, Love your neighbor as yourselfLev. 19:18; Matt. 22:39; Rom. 13:9; Gal. 5:14). And if you set aside the law, you have become a judge of that law. Then you have placed yourself on the level of the Lawgiver. In court a judge must be impartial in evaluating the evidence, and be just in applying the law and passing sentence. The slanderer, by contrast, generally neglects to learn the facts, avoids speaking in the presence of the accused, sets aside the law of love, and as a self-appointed judge hands down the [Greek] -2 _ftnref32 [Greek] c. James exposes the true nature of the sin of slandering when he instructs the recipients of his epistle in these words: When you judge the law [as you are doing], you are not keeping it [because you have placed yourself above the law], but sitting in judgment on it [as a judge]. The slanderer puts aside the law God made and thus places himself on the same level as God. Only God has the authority to abrogate a law. Blinded by sin, the backbiter often is unaware of the seriousness of his doings. The fact remains, however, that slander is a sin against the person who is accused and against God who forbids this sin by divine [Greek] -2 _ftnref33 [Greek] 12. There is only one Lawgiver and Judge, the one who is able to save and destroy. But you who are you to judge your neighbor? Ultimately God is the only Lawgiver who delegates power to man to serve as lawmaker and judge. God, therefore, receives the honor of being the final authority in establishing the law and judging man. He alone is the divine judge. He cannot allow man to assume the position that belongs to him alone. God alone has the authority to save and destroy. That is, God makes the law, applies it, and enforces it by carrying out the sentence. The verdict is either innocent or guilty God is able to save and destroy. In the Song of Moses, we find a parallel when God says, There is no god besides me. I put to death and I bring to life (Deut. 32:39; also consult I Sam. 2:6–7; II Kings 5:7). And Jesus instructs his disciples not to fear the one who is able to kill the body. Rather, be afraid of the One who can destroy both soul and body in hell (Matt. 10:28; and see Luke 12:5). James becomes personal. He speaks directly and emphatically to the individual reader: But you who are you to judge your neighbor? The contrast between the one and only divine Lawgiver and sinful man (to be judged by the Lawgiver) is clear (Rom. 14:4). James purposely chooses the word neighborto remind the reader of the royal law of love (2:8). Instead of judging his neighbor the reader ought to love him. Practical Considerations in 4:11–12 Verse 11 Scripture teaches that all of us will have to appear before God in the day of judgment and at that time we have to give an account of every careless word [we] have spoken (Matt. 12:36). God holds us responsible for the very words we speak and especially the words spoken against our fellow man. Verse 12 All of us are guilty because of our sins. We are under the law and on the same level as our fellow man. We are the accused. Therefore, instead of placing ourselves above the law and assuming the position of a judge, we ought to encourage, comfort, and love our fellow man. In short, we are in no position to judge because we ourselves are in need of the mercy and grace of Jesus Christ. Let us help each other by directing our attention to Jesus. Do we, then, close our eyes when we see a brother falling into sin? Certainly not! James ends his epistle with advice that is to the point: Whoever turns a sinner away from his error will save him from death and cover a multitude of sins (5:20). Greek Words, Phrases, and Constructions in 4:11–12 Verse 11 [Greek] the negative command in the present active imperative instructs the reader to stop slandering other people. The present tense indicates an activity in progress. The repetition of brother (three times) and law (four times) makes this verse emphatic. Verse 12 [Greek] the significance of the aorist tense in these two active infinitives lies in the finality of God's verdict on the day of judgment. B. Submission to God's Will 4:13–17 13 Now listen, you who say, Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money. 14 Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. 15 Instead, you ought to say, If it is the Lord's will, we will live and do this or that. 16 As it is, you boast and brag. All such boasting is evil. 17 Anyone, then, who knows the good he ought to do and doesn't do it, sins. 1. Example 4:13–15 Pride closes man's eyes to reality, so that he does not see the ridiculousness of his deeds. Man makes plans and talks as if he were the master of his life and God does not exist. Utter foolishness! James has overheard this preposterous talk, records it, and shows his readers the senselessness of living a life of practical atheism. The persons James addresses, however, appear to be the Jewish Christians who are living in dispersion. He writes this letter to them and not to unbelievers. Although his tone changes, James seems to indicate that the readers know how to do that which is good (v. 17), which implies that they belong to the Christian [Greek] -2 _ftnref34 [Greek] For this reason, I take the next few verses as part of the discourse addressed to the members of the [Greek] -2 _ftnref35 [Greek] 13. Now listen, you who say, Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money. Here we have an example of people who do their planning and work without thinking about God. By ignoring God, they show as much arrogance as does the person who slanders his neighbor. The sin of failing to come to God in prayer is one of the most common offenses a Christian commits. James addresses a segment of the church, namely, the merchants. He gets their attention with the idiomatic Now listen. Other translations have Come now. Then he quotes their own words that speak of going from one place to the next, spending some time there in order to do business and make money. Actually, we cannot fault a traveling salesman for moving on and doing business. This is part of his life. There is somewhat of a parallel in Jesus discourse on the end of the age in which he refers to the days of Noah: For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away (Matt. 24:38–39; also compare Luke 17:26 29). Although no one faults a person for eating, drinking, and marrying, the point is that in the life of Noah's contemporaries God had no place. These people lived as if God did not exist. And this is also true of the merchants James addresses. Note that James has no quarrel with the merchant's occupation. Nor does he write about the ethics of buying and selling; he only states that the merchants carry on business and make money. And that is what we expect when trade flourishes. James takes the businessmen to task for their disregard for God. To them money is much more important than serving the Lord. They make plans for the future without seeking the will of God. They live like the man portrayed in the parable of the rich fool (Luke 12:16 21). They fail to realize that they cannot add even a minute to their [Greek] -2 _ftnref36 [Greek] They are completely dependent on God. 14. Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. If we have no idea what the immediate future will bring us, then what is the purpose of life? The writer of Ecclesiastes repeatedly mentions life's brevity and characteristically comments on the meaninglessness of man's pursuit of material possessions. Nevertheless, at the conclusion of his book he states the purpose of life: Fear God and keep his commandments, for this is the whole duty of man (Eccl. 12:13). Seventeenth-century British theologians asked, What is the chief end of man? And they answered, Man's chief end is to glorify God, and to enjoy him forever. [Greek] -2 _ftnref37 [Greek] The merchants James addresses have not asked about the meaning and duration of life. They have neglected the counsel of Solomon: Do not boast about tomorrow, for you do not know what a day may bring forth (Prov. 27:1). They talk about the future with absolute certainty. Yet they have no control over it. They live their life but fail to inquire into its purpose. They are blind and ignorant. James compares human life to a mist that quickly appears and then disappears. What is a mist? Nothing but vapor that vanishes before the rising sun. It is frail and lacks durability (Ps. 39:6, 11; 102:3; Hos. 13:3). Moses, who lived to be 120 years old, wrote a prayer in which he said, The length of our days is seventy years or eighty, if we have the strength; yet their span is but trouble and sorrow, for they quickly pass, and we fly away. [Ps. 90:10] 15. Instead, you ought to say, If it is the Lord's will, we will live and do this or that. James teaches that God is sovereign in our lives. In all our planning, deeds, and accomplishments we must acknowledge our submission to God. Thus, after a comment on the brevity of life, he returns to the subject he introduced in verse 13. He says that instead of ignoring God in our daily activities, we ought to place him first and say, If it is the Lord's will, we will live and do this or that. In some circles and cultures, the cliché the Lord willingis rather common. It is a pious formula that because of its repeated usage begins to lose its intended significance. But why does James tell the merchants to use this formula? He shows them that their lives are in the hands of a sovereign God and that they should acknowledge him in all their plans. He does not tell them when and how to use the phrase if God wills. Surprisingly, this phrase does not appear in the Old Testament. In the New Testament era, however, the apostle Paul teaches the Christians its proper use. Here are a few examples: 1. When Paul left Ephesus, he said to the Jews, I will come back if it is God's will (Acts 18:21). 2. He told the Corinthians, I will come to you very soon, if the Lord is willing (I Cor. 4:19). 3. He promised the believers in Corinth to spend some time with them if the Lord permits (I Cor. 16:7; also compare Phil. 2:19, 24; Heb. 6:3). The New Testament, however, gives no indication that the apostles had coined a formula that was to be used frequently. In fact, Luke fails to relate its use in the narratives of Paul's journeys recorded in Acts. Even in his epistles, Paul fails to employ this formula in places where we would have expected it. This means that we do not need to use the words God willingas a threadbare phrase. Rather, our entire lives ought to be that of the child of God who knows he is secure in the protective care of his heavenly Father. Every believer must live in such a way that, as Horatius Bonar put it, no part of day or night from sacredness be free. That is joyous Christian [Greek] -2 _ftnref38 [Greek] Practical Considerations in 4:13–15 Verse 13 Increasingly the word secularismappears in Christian circles as if it has a legitimate place in Christianity. The expression refers to a world and life view that ignores God and flouts his Word. Secularism is a philosophy that penetrates all spheres of life, that exalts man and rejects [Greek] -2 _ftnref39 [Greek] Verse 15 Ever since the time of the Reformation, we have treasured the truth that this world created by God and redeemed by Christ is the Christian's workshop. Therefore, our work performed in this workshop is done to the glory of God. We joyously sing, This is my Father's world and acknowledge him in all our ways (Prov. 3:6). Therefore, Christians accept the lordship of Christ in every sphere of life. They choose to live in obedience to the will of God as revealed in his Word. They know that which is good, right, honorable, just, and equitable. And they practice the golden rule, Do to others as you would have them do to you (Luke 6:31). Greek Words, Phrases, and Constructions in 4:13–15 Verse 13 [Greek] originally this form was the present imperative of [Greek] (I lead). Here it is an interjection with the meaning now listen(see 5:1). [Greek] this is a demonstrative pronoun with the definite article; it means this or that. [Greek] three future indicatives ([Greek], [Greek], [Greek]) express determination and purpose. Verse 14 [Greek] used as an adversative expression, not as an indefinite relative pronoun, the word conveys the idea whereas actuallyand shows a concessive [Greek] -2 _ftnref40 [Greek] [Greek] as an interrogative pronoun, this expression has a qualitative sense, what is your life? Verse 15 [Greek] in this verse the preposition [Greek] means instead of, not against, and governs the genitive case of the articular infinitive. [Greek] &[Greek] actually the repetition of the conjunction means both &and. For stylistic reasons, the first [Greek] need not be translated. 2. Good and Evil 4:16–17 16. As it is, you boast and brag. All such boasting is evil. This verse is a reminder of the stern warning James issued when he quoted from the Old Testament, God opposes the proud but gives grace to the humble (Prov. 3:34). Some of the businessmen had ventured out; they had taken risks and made a profit. As always happens, success breeds success and along with prosperity come pride and self-sufficiency. These merchants relied on their own insights and now boasted about their accomplishments. J. B. Phillips provides this paraphrase, As it is, you get a certain pride in yourself in planning your future with such confidence. That sort of pride is all wrong. Human boasting is worthless, for it gives man and not God the glory. Such boasting includes bragging about accomplishments. This is not only unjustified but also totally unacceptable to God. It is evil. Through the personal experience of a thorn in his flesh, Paul is able to teach us that we can boast only in weakness; in this weakness the power of Christ becomes evident (II Cor. 11:30; 12:5, 9). A Christian, then, may boast of himself only in so far as his life is lived in dependence on God and in responsibility to him. [Greek] -2 _ftnref41 [Greek] 17. Anyone, then, who knows the good he ought to do and doesn't do it, sins. James ends this particular section of his letter with a proverbial saying that perhaps circulated in the Jewish world of his day. The adverb thenlinks the proverb to the preceding discourse; the tone of the address changes, because James no longer speaks directly to the businessmen but to every reader of his epistle. The proverbial saying conveys a stern warning against the sin of neglect. Not the sin of commission but the sin of omission is mentioned. That particular sin raises its ugly head when man ignores God, makes plans, is successful, and brags about his achievements (James 4:13 16). Man repeats the sin of omission when he neglects to do the good he knows he must do. Jesus put this sin into focus when he portrayed the priest and the Levite in the parable of the Good Samaritan (Luke 10:30 35); the rich man who disregarded Lazarus (Luke 16:19 31); and the people who during their life on earth neglected to feed the hungry, entertain the stranger, clothe the poor, and visit the sick and the prisoner (Matt. 25:40–46). James addresses the person who (knowsthe good he must do. He is not speaking to people who commit sin in ignorance. Says Paul to the Athenian philosophers on the Areopagus, In the past God overlooked such ignorance, but now he commands all people everywhere to repentActs 17:30). Sin is lawlessness, says John in one of his epistles (I John 3:4). Whether this is the sin of commission or omission, it is an affront to God, especially when the sinner knows God's commandments. Sin ought never to be taken lightly. This is especially true of the sin of omission which is often given the innocuous appearance of oversight. But this is not so. Consider the farewell speech of Samuel. He says to the Israelites, As for me, far be it from me that I should sin against the Lord by failing to pray for you (I Sam. 12:23). Samuel shunned the sin of neglect. Neglect is the equivalent of ignoring God and the neighbor and is therefore a sin against the law of God. Greek Words, Phrases, and Constructions in 4:16–17 Verse 16 [Greek] your pretensions is a literal translation of this phrase. A more idiomatic version is brag. [Greek] this correlative adjective denotes quality, not quantity. Verse 17 [Greek] the perfect active participle in the dative singular masculine from the verb [Greek] (I know how, understand how) refers to the present. [Greek] without the definite article, this substantive adjective means something good. [Greek] -2 _ftnref42 [Greek] Summary of Chapter 4 James admonishes his readers to submit to God. He notes that the fights and quarrels that rage among them originate in hearts that are not in harmony with the will of God. The readers pray, but with the wrong motives: their requests are selfish prayers. The readers are developing a friendship with the world that makes them enemies of God. James proves his point by referring to the Old Testament Scriptures: God opposes the proud but gives grace to the humble. Because God is gracious, the readers ought to submit to him. They have to resist the devil, cleanse themselves of sin, repent of their deeds, cease their slander, and stop judging others. James concludes this section by reminding the readers, especially the merchants, to trust in God and not in financial profits. They know how to do the good; therefore they are under obligation to serve God and do his will. If they fail to do this, they sin. -2 _ftn1 NKJV New King James Version -2 _ftn2 1 Refer to Colin Brown, NIDNTT, vol. 3, p. 962. -2 _ftn3 2 Gustav Stählin, TDNT, vol. 2, p. 921. Also consult Erich Beyreuther, NIDNTT, vol. 1, p. 459. -2 _ftn4 3 For example, see KJV, NKJV, ASV, NASB, RSV, NAB, MLB. -2 _ftn5 4 Consult Matt. 5:29–30; Rom. 6:13, 19; 7:5, 23; 12:4; I Cor. 6:15; 12:14, 18, 19, 20, 22, 25, 26; Col. 3:5[nature]; James 3:5, 6. Also see Peter H. Davids, The Epistle of James: A Commentary on the Greek Text, New International Greek Testament Commentary series (Grand Rapids: Eerdmans, 1982), p. 157. -2 _ftn6 5 The translators of the Dutch Staten Vertalingof 1637 took the conjecture seriously and made it their translation: gij benijdt (you envy). Also see Moffatt, who puts you envy in his version. -2 _ftn7 6 C. Leslie Mitton, The Epistle of James(Grand Rapids: Eerdmans, 1966), pp. 149–50. -2 _ftn8 RSV Revised Standard Version -2 _ftn9 7 A number of other English translations (NAB, NEB, JB, GNB, NASB) follow this punctuation. -2 _ftn10 8 James Hardy Ropes, A Critical and Exegetical Commentary on the Epistle of James, International Critical Commentary series (1916; reprint ed., Edinburgh: Clark, 1961), p. 254. Also consult Sophie Laws, A Commentary on the Epistle of James, Harper's New Testament Commentaries (San Francisco: Harper and Row, 1980), p. 169; Mitton, James, p. 147; Franz Mussner, Der Jakobusbrief, 2d ed., Herder Theologischer Kommentar zum Neuen Testament series (Freiburg: Herder, 1967), p. 178. -2 _ftn11 9 Martin Luther's Die Heilige Schrifthas ihr hasset (you hate). Donald W. Burdick takes the verb to killas hyperbole for hatred. James, vol. 12, the Expositor's Bible Commentary, ed. Frank E. Gaebelein, 12 vols. (Grand Rapids: Eerdmans, 1981), p. 193. Also see D. Edmond Hiebert, The Epistle of James: Tests of a Living Faith(Chicago: Moody, 1979), p. 246. -2 _ftn12 10 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research(Nashville: Broadman, 1934), p. 805. Also see Robert Hanna, A Grammatical Aid to the Greek New Testament(Grand Rapids: Baker, 1983), p. 419. -2 _ftn13 11 At least two English-language translations (KJV, NKJV) have the reading adulterers and adulteresses. Bruce M. Metzger writes, When copyists, however, understood the word [adulteresses] here in its literal sense, they were puzzled why only women were mentioned and therefore considered it right to add a reference to men as well. A Textual Commentary on the Greek New Testament, corrected ed. (London and New York: United Bible Societies, 1975), p. 683. -2 _ftn14 12 Davids, James, p. 161. -2 _ftn15 13 Joseph B. Mayor writes that the person who is an enemy of God makes it his aim to be a friend of the world. The Epistle of St. James(reprint ed., Grand Rapids: Zondervan, 1946), p. 140. -2 _ftn16 14 Quotations from unknown sources, even those introduced as Scripture, occur in other textsJohn 7:38; I Cor. 2:9; Eph. 5:14; also consult I Clem. 23:3; 46:2 . -2 _ftn17 15 Martin Dibelius writes that in James 4:5we have some sort of prophetic word, i.e., an apocryphal book which is considered holy. James: A Commentary on the Epistle of James, rev. Heinrich Greeven, trans. Michael A. Williams, ed. Helmut Köster, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1976), p. 223. John Albert Bengel infers that the quotation is from the New Testament, because the words of James are near enough to Gal. 5:17, and following verses. Gnomon of the New Testament, ed. Andrew R. Fausset, 5 vols., 7th ed. (Edinburgh: Clark, 1877), vol. 5, p. 31. -2 _ftn18 16 The MLB follows the translation and the marginal notes of the RV and the ASV. -2 _ftn19 17 Sophie Laws, Does Scripture speak in vain? NTS20 (1974): 213. Also see Laws, James, p. 176. And refer to Mussner, Der Jakobusbrief, p. 182. -2 _ftn20 NIV New International Version -2 _ftn21 18 Bauer, p. 857. -2 _ftn22 19 David H. Field, NIDNTT, vol. 1, pp. 557–58. And consult R. C. Trench, Synonyms of the New Testament(1854; reprint ed., Grand Rapids: Eerdmans, 1953), pp. 89–90. -2 _ftn23 20 Heidelberg Catechism, question and answer 5. -2 _ftn24 21 Gerald Barry Stanton, Pride, EDT, p. 874. -2 _ftn25 22 Bauer, p. 841. -2 _ftn26 23 John Calvin comments, But if anyone concludes from this passage, that the first part of the work belongs to us, and that afterwards the grace of God follows, the Apostle meant no such thing; &but the very thing [the Spirit of God] bids us do, he himself fulfils in us. Commentaries on the Catholic Epistles: The Epistle of James, ed. and trans. John Owen (Grand Rapids: Eerdmans, 1948), p. 334. Also consult C. Leslie Mitton, The Epistle of James(Grand Rapids: Eerdmans, 1966), p. 158; and D. Edmond Hiebert, The Epistle of James: Tests of a Living Faith(Chicago: Moody, 1979), p. 262. -2 _ftn27 24 (The Old and the New Testaments have many references to the ritual of washing hands. Among them are Ps. 26:6; 73:13; Isa. 1:15–16; Matt. 27:24. ) -2 _ftn28 25 Hans-Georg Link and Johannes Schattenmann, NIDNTT, vol. 3, p. 106. And consult Friedrich Hauck, TDNT, vol. 3, p. 425. -2 _ftn29 26 Karl Heinrich Rengstorf, TDNT, vol. 1, p. 327, observes that the term partly means those who live a flagrantly immoral life, and partly those who follow a dishonourable vocation. -2 _ftn30 27 Augustine writes, If you ask me what is the first precept of the Christian religion, I will answer, first, second, and third, Humility. And see R. E. O. White, Humility, EDT, p. 537. -2 _ftn31 28 Thayer, p. 614. -2 _ftn32 29 Compare R. V. G. Tasker, The General Epistle of James: An Introduction and Commentary, Tyndale New Testament Commentaries (Grand Rapids: Eerdmans, 1957), p. 99. -2 _ftn33 30 Slander is not a transgression of merely one commandment, but a transgression against the authority of the law in general, and therefore against God. Dibelius, James, p. 228. -2 _ftn34 31 Mayor, in James, p. 153, writes, The appeal to knowledge here, as above in 1:19, is a proof that the writer is addressing Christians. -2 _ftn35 32 Even though the introductory phrases in James 4:13and 5:1 are identical, the content of the two passages and succeeding verses is unrelated. Consult E. C. Blackman, The Epistle of James(London: SCM, 1957), p. 137. -2 _ftn36 33 Writes Calvin, But James roused the stupidity of those who disregarded God's providence, and claimed for themselves a whole year, though they had not a single moment in their own power. James, p. 340. -2 _ftn37 34 Westminster Shorter Catechism, question and answer 1. -2 _ftn38 35 Dibelius, James, pp. 233–34, has collected a number of instances in Greek and Latin literature to prove that the expression if God willsor something similar was common in the pagan world. This observation, however, in no way detracts from the purpose of the New Testament writers: to teach the believers to trust in God. Also consult Gottlob Schrenk, TDNT, vol. 3, p. 47. -2 _ftn39 36 See David W. Gill, Secularism, Secular Humanism, EDT, pp. 996–97. -2 _ftn40 37 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: At the University Press, 1960), p. 124; Robertson, Grammar, p. 961. -2 _ftn41 38 Hans-Christoph Hahn, NIDNTT, vol. 1, p. 229. -2 _ftn42 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/ 5. Patience 5:1–20 Outline 5:1–6 A. Impatience Toward the Rich 5:1–1. Address 5:2–3 2. Wealth 5:4–3. Theft 5:5–4. Indulgence 5:6–5. Murder 5:7–11 B. Necessity of Patience 5:7–8 1. Plea for Patience 5:9–2. Warning Against Impatience 5:10–11 3. Examples 5:12 C. Oaths 5:13–18 D. Persistence in Prayer 5:13–1. Prayer and Praise 5:14–15 2. Prayer and Faith 5:16–3. Power of Prayer 5:17–18 4. Example 5:19–20 E. Rescuing the Wayward A. Impatience Toward the Rich 5:1–6 5 1 Now listen, you rich people, weep and wail because of the misery that is coming upon you. 2 Your wealth has rotted, and moths have eaten your clothes. 3 Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days. 4 Look! The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. 5 You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. 6 You have condemned and murdered innocent men, who were not opposing you. Riches are a blessing of the Lord, as Solomon testifies: The blessing of the Lord brings wealth, and he adds no trouble to it (Prov. 10:22). But when wealth is devoid of the Lord's blessing, trouble accompanies it in the form of envy, injustice, oppression, theft, murder, abuse, and misuse. Love for God and the neighbor becomes love for money that leads to all kinds of evil (I Tim. 6:10). When this happens, man worships and serves not God but money. Then he is a friend of the world and God is his enemy. 1. Address 5:1 1. Now listen, you rich people, weep and wail because of the misery that is coming upon you. Like an Old Testament prophet James assails the rich people who have arrogantly disregarded God and his Word.^[1] Forcefully he captures their attention and tells them to listen to what he has to say. Apparently, these rich people were not part of the Christian community but were oppressing the believers who lived in poverty (compare 2:6). If they were Jews, they had drifted away from the spiritual teachings of the Scriptures and had become people of the world. Whether the rich would hear the rebuke of James remains a question.^[2] But the poor and oppressed in the Christian community derived comfort and encouragement from the knowledge that God knew of their hardship. James pronounces divine judgment upon the rich, and they cannot escape from it. They have their reward, so to speak, in the form of a curse. They have their share of misery that is coming upon them. The words are an echo of Jesus pronouncement: But woe to you who are rich, for you have already received your comfort (Luke 6:24). Weep and wail. The readers of the epistle are exhorted to cleanse themselves from sin, to grieve, mourn and wail (4:9), and to repent. James gives the rich no hope for repentance but tells them to weep and wail. The term wail actually means howl. It describes the sound a person utters when he suffers extraordinary pain or grief. What then is the difference between weeping in repentance and weeping without repentance? John Calvin observes, Repentance has indeed its weeping, but being mixed with consolation, it does not proceed to howling. ^[3] The life of luxury the rich have enjoyed is about to turn into a life filled with misery that includes suffering and pain caused by physical diseases. ^[4] Greek Words, Phrases, and Constructions in 5:1 [Greek] the use of the definite article indicates the generic class of rich people. [Greek] this present active participle from [Greek] (I cry out in joy or pain) denotes manner; that is, it describes weeping accompanied by recurring shouts of pain. The sound of the participle is an imitation of the sound associated with its meaning. [Greek] the present middle participle from the compound verb [Greek] (I come upon) refers to the future. 2. Wealth 5:2–3 2. Your wealth has rotted, and moths have eaten your clothes. 3. Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days. Note the following points: a. Rotted. What is wealth? Its definition depends on the culture and the times in which one lives. Job was a rich man because God had blessed him with vast numbers of animals (seven thousand sheep, three thousand camels, five hundred yoke of oxen and five hundred donkeys [ (Job 1:3]). At the dawn of Christianity, rich people who possessed lands or homes sold them and gave the money to the poorActs 4:34 35). For the recipients of the Epistle of James, wealth apparently consisted of foodstuffs, clothing, gold, and silver. James rebukes the rich because they have allowed their wealth to rot. The verb actually means to decay and seems to apply to food supplies.^[5] God has designed nature in such a way that every growing season brings forth a new supply of food for man and animals. Supplies, then, ought not to be hoarded (Luke 12:16 20); they are subject to decay. What God has provided in nature should be used for the daily sustenance of his creatures (Matt. 6:19). With proper distribution of these supplies no one needs to be hungry, for God's bountiful earth produces sufficient food for all. b. Eaten. In the absence of preventive chemicals, a moth attacks clothing of both the rich and the poor. The poor, however, have no worry that their garments will be eaten by moths, for they wear the only clothes they possess. The rich store their expensive garments and in time find them ruined by devouring larvae. An insignificant nocturnal insect deposits eggs that are hatched in costly garments. The garments are then ruined and worthless (Job 13:28; Isa. 51:8). c. Corroded. Your gold and silver are corroded. Of course, precious metals do not rust. Therefore, we need to explain the verb to corrode not literally but figuratively.^[6] The hoarding of silver and gold simply for the sake of hoarding does not serve any meaningful purpose. In a sense, these metals are as useless as if they were thoroughly corroded. James speaks of corrosion to indicate the worthlessness of earthly possessions. d. Testify. In another sense, the corrosion of metals has negative value. In a court of law, for instance, this can be used as evidence against the rich. That is, someone can accuse the rich of having been unworthy stewards of their riches. Instead of helping the poor and alleviating their needs, these rich people hoarded wealth and used it either for their own selfish pleasures or for no purpose at all. e. Eat. James is rather descriptive in his denunciation of the rich. He says that corrosion will &eat your flesh like fire. ^[7] Fire is a devastating power; at sufficiently high temperatures it will consume everything in its path. James alludes to the judgment of God that is coming upon them (Deut. 24:4; Isa. 10:16–17; 30:27; Ezek. 15:7; Amos 5:6). That judgment they cannot escape. In other words, although everyone will eventually appear before the judgment throne, God's wrath can strike the sinner even in this life, so that his physical body is destroyed. King Herod, boasting of his own power and riches, experienced God's immediate judgment when an angel of the Lord struck him down (Acts 12:23). f. Hoarded. Here is the conclusion of the matter: You have hoarded wealth in the last days. This text lends itself to various interpretations. First, man's life on earth is short, as James points out (4:14), and will soon come to an end. On earth, people envy the rich because of their wealth and influence, but at the moment of death those who are materially rich are spiritually bankrupt. What man ought to do is to build up his spiritual bank account by storing up treasures in heaven (Matt. 6:20). Second, a number of translations have the reading you have laid up treasure for the last days (italics added).^[8] Some interpreters assert that the rich accumulate treasures in the form of storing up wrath against [themselves] for the day of God's wrath (Rom. 2:5).^[9] Third, in the broader context of this verse, James twice mentions the imminent coming of the Lord (vv. 7 8) and then adds that the Judge is standing at the door (v. 9). The Lord and the Judge, of course, are one and the same.^[10] The expression the last days refers to the so-called end time, which is the age of fulfillment predicted in the Old Testament (Jer. 23:20; Ezek. 38:16; Hos. 3:5; Joel 2:28) and realized in the New Testament times (John 11:24[singular]; 12:48 [singular]; Acts 2:17; II Tim. 3:1; Heb. 1:2). Precisely, the expression includes the period from Christ's first to his second coming. Rich people, says James, have gathered material wealth in the shadow of Christ's return. But when he comes, they must face judgment. Practical Considerations in 5:2–3 Verse 2 When reporters ask people on the last day of the calendar year what they expect from the new year, nine out of ten say that they hope to make more money. Money gives us security and the ability to acquire the necessities of life. We cannot live without money. We sell our skills and time on the labor market for financial returns, and all of us have the desire to progress by making more money. We never seem to get enough, for the more we receive the more we want. What should be our attitude toward making money? Earthly possessions are like the tides of the sea: they come and go. Therefore, we ought not to base our destiny on the instability of earthly riches. Rather, we should receive every good and perfect gift out of God's hand (James 1:17) and then wisely dispense the money God gives us. When we remember the needs of our fellow man and give generously, we reflect God's generosity toward us. Verse 3 What is our message to those who have been endowed with earthly riches? The answer is Paul's relevant instruction to Timothy: Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.& In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. [I Tim. 6:17, 19] Greek Words, Phrases, and Constructions in 5:3 [Greek] with the noun testimony this preposition means with a view to or resulting in. ^[11] [Greek] the plural form also occurs in other passages (Rev. 17:16; 19:18, 21). The noun [Greek] represents a person's physical existence and possessions. [Greek] this preposition refers to time, not purpose. 3. Theft 5:4 One sin always leads to others. The sin of greedily hoarding riches instead of sharing them with the poor prompts the sinner to rob the poor. In this instance, the rich rob the laborers who have mowed the fields in the harvest season. 4. Look! The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. James takes the readers out to the open fields, as it were, where no one can hide. Here they can see the injustice poor people suffer at the hands of the rich. Apparently the harvest season has come to an end, the fields are empty, and the barns of the rich are filled with the bounties of the earth. Although we cannot be certain, the readers of the epistle may have been among those who harvested the fields of the rich landowners. a. The wages you failed to pay. The workers were day laborers who agreed with an employer on the daily wage and who expected to be paid at the end of the day (Matt. 20:8). The law of Moses stipulated that the employer ought not [to] hold back the wages of a hired man overnight (Lev. 19:13; Deut. 24:14–15). Their families were dependent on the daily earnings of these workers; delay in payments meant no food at the dinner table and anguish in the souls of the laborers. b. The workmen who mowed your fields. Cultivated fields that yielded crops belonged to prosperous landowners. Some of them had appointed managers while they themselves lived elsewhere. They hired extra farm laborers to cut the standing grain, bundle it, and to collect the sheaves into shocks. These workers were needed so that the ripened grain did not spoil because of bad weather or other reasons. c. The wages &[of] the workmen &are crying out against you. Instead of the joy of the harvest season (Ps. 126:5–6), these laborers had to cope with anger because of broken promises, delays, and the prospect of not being paid at all. They cried out against the rich and demanded justice. Presumably they were acquainted with the curse God pronounced upon the rich who made their countrymen work for nothing (Jer. 22:13; also see Mal. 3:5). Perhaps they knew the saying of Jesus, the worker deserves his wages (Luke 10:7; and compare I Tim. 5:18). They had no one to defend them but God. d. The cries of the harvesters have reached the ears of the Lord Almighty. The mowers and the harvesters are the same people. Their cries are not heard by the rich, but the Lord hears his people. The New King James Version provides a literal translation of the Greek in the words the Lord of Sabaoth. The New International Version, by contrast, translates these words Lord Almighty. This translation communicates but does not necessarily give the significance of the original expression Lord Sabaoth, that is, Lord of the armies in heaven and on earth.^[12] God the omnipotent is on the side of the downtrodden. He puts his majestic power to work to vindicate his people and to mete out swift justice to their adversaries. Thanks to Martin Luther we have become familiar with the name Sabaoth. Dost ask who that may be? Christ Jesus, it is He; Lord Sabaoth His name, From age to age the same, And He must win the battle. Greek Words, Phrases, and Constructions in 5:4 [Greek] the aorist tense of this active participle from [Greek] (I mow) specifies that the work had ended. [Greek] from [Greek], (I deprive, defraud), this perfect passive participle differs not in meaning from the perfect passive participle [Greek] (derived from [Greek], I withdraw, defraud). The perfect tense denotes an action that began in the past and continues in the present. 4. Indulgence 5:5 The sin of greed causes a person to degenerate from theft to living a life of luxury and indulgence. In other words, the money taken from the poverty-stricken laborers is spent on extravagances. In scathing tones James denounces the rich. 5. You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. After they have increased their wealth, the rich turn to luxuries and sinful pleasures. They are able to afford all the bodily comforts they desire and literally squander their resources on wasteful living. Jesus portrayed the rich man who was dressed in purple and fine linen and lived in luxury every day (Luke 16:19) as a man deserving hellish punishment not for what he did but for what he failed to do.^[13] That is, the rich man failed to love God and failed to care for his neighbor Lazarus. That was his sin. In another parable Jesus pictures an immoral young man who squandered his wealth in wild living (Luke 15:13). According to the young man's brother, he wasted it on prostitutes (v. 30). This is the life those rich people whom James denounces pursued. Therefore James addresses them harshly. You have fattened yourselves in the day of slaughter (Jer. 12:3; 25:34). In picturesque language James compares them to domestic animals that are daily gorging themselves without knowing their destined end. As cattle being fattened for the day of slaughter, so the rich are indulging themselves in luxury and licentiousness and are unaware of the impending day of judgment.^[14] Yet their doom is certain and their destruction swift. Greek Words, Phrases, and Constructions in 5:5 [Greek] the aorist tense with that of the other two verbs in this verse is constative; that is, the aorist encompasses the entire period in which the rich fattened themselves. The noun [Greek] (hearts) need not be translated literally; with the verb it expresses the reflexive themselves. [Greek] this preposition means on or in, not for ([Greek]). 5. Murder 5:6 The last sin is that of murder. In their quest for wealth the rich have not shrunk from taking the lives of others. Their sin of greed gave birth to theft; that sin spawned self-indulgence; and eventually it caused them to commit murder. 6. You have condemned and murdered innocent men, who were not opposing you. How do we understand the word murdered? We can interpret it literally or figuratively. Those rich people who perhaps brought poor people into court (2:6) now are guilty of murder.^[15] Directly or indirectly they killed a human being who was unable to defend himself. We can also take the word metaphorically. For instance, a rich man who withholds the wages of a laborer deprives him of his livelihood and thus indirectly commits an act of murder. In the second century before Christ, Joshua ben Sira said, The bread of the needy is the life of the poor; whoever deprives them of it is a man of blood. To take away a neighbor's living is to murder him; to deprive an employee of his wages is to shed his blood. [Sir. 34:21–22, RSV] By taking the two verbs condemn and murder together, we understand the text to say that the rich had gone to court and had used their wealth to subvert justice. They were determined to rid themselves of the poor man, although he was righteous and had not opposed the rich.^[16] With the law on their side, they had committed murder. The precise details of time, place, and circumstances, James does not reveal. He is interested only in the fact that the rich perpetrate murder of innocent men. The New International Version puts the object innocent men in the plural. Other versions give a literal translation of the text, for example, You have condemned, you have killed the righteous man; he does not resist you (RSV). Instead of attempting to explain who the righteous man is some interpreters think of Jesus or James himself, for he bore the name the Just we do well to take the words righteous man distributively and therefore to refer to the murdering of innocent people who refuse to resist oppression (Matt. 5:39). Greek Words, Phrases, and Constructions in 5:6 [Greek] the definite article with the substantive (adjective) defines the generic class of righteous people.^[17] B. Necessity of Patience 5:7–11 7 Be patient, then, until the Lord's coming. See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains. 8 You too, be patient and stand firm, because the Lord's coming is near. 9 Don t grumble against each other, brothers, or you will be judged. The Judge is standing at the door! 10 Brothers, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. 11 As you know, we consider blessed those who have persevered. You have heard of Job's perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy. 1. Plea for Patience 5:7–8 In this part of the epistle the author assumes the role of the pastor. He has given vent to his indignation toward the rich; now he affectionately addresses the readers by calling them brothers (also see vv. 7, 9, 10, 12, 19). He expresses his concern that they exercise the virtue of patience. He resorts to repetition: four times in succession he uses the term patience (vv. 7 [twice], 8, 10) and twice he employs the concept persevere (v. 11). And that is where James puts the emphasis. 7. Be patient, then, brothers, until the Lord's coming. See how the farmer waits for the land to yield its valuable crop and how patient he is for the autumn and spring rains. 8. You too, be patient and stand firm, because the Lord's coming is near. Note these observations: a. Command Fully aware of their adversities, James tells his readers to exercise patience. The adverb then links the command to be patient to the preceding verses in which James describes the oppressive conditions under which the poor live. In a sense, James takes up the theme with which he begins his epistle: Consider it pure joy, my brothers, whenever you face trials of many kinds (1:2). Patience is a virtue possessed by few and sought by many. We are living in a society that champions the word instant. But to be patient, as James uses the word, is much more than passively waiting for the time to pass. Patience is the art of enduring someone whose conduct is incompatible with that of others and sometimes even oppressive. A patient man calms a quarrel, for he controls his anger and does not seek revenge (Prov. 15:18; 16:32).^[18] The old English term long-suffering does not mean to suffer a while but to tolerate someone for a long time. To say it differently, patience is the opposite of being short-tempered. God displays patience by being slow to anger when man continues in sin even after numerous admonitions (Exod. 34:6; Ps. 86:15; Rom. 2:4; 9:22; I Peter 3:20; II Peter 3:15).^[19] Man ought to reflect that divine virtue in his day-to-day life. James knows that the readers of his epistle are unable to defend themselves against their oppressors. Therefore, he urges them to exercise patience and to leave matters in the hands of God, who is coming to deliver them. Even if they were able to do so, they should not take matters into their own hands. God has said, It is mine to avenge; I will repay (Deut. 32:35; Rom. 12:12; Heb. 10:30). Be patient &until the Lord's coming. The readers know that the Lord is coming back in the capacity of Judge.^[20] They ought to exercise self-control toward their adversaries and demonstrate patience in respect to the coming of the Lord. He will avenge his people when he returns (II Thess. 1:5–6). b. Example Throughout his epistle the writer reveals his love for God's creation. In this verse he portrays the expectations of the farmer who anticipates a bountiful harvest but must patiently wait for the arrival of the autumn and spring rains. The farmer has learned that everything grows according to the seasons of the year. He knows how many days are needed for a plant to develop from germination to harvest. Moreover, he knows that without the proper amount of rainfall at the right moment, his labors are in vain. Although the amounts of rainfall in Israel fluctuate, the farmer knows that he can expect the autumn rain, beginning with a number of thunderstorms, in the latter part of October. Then he can plant his seed so that germination takes place. And he eagerly hopes for a sufficient amount of rainfall in April and May when the grain is maturing and the yield increases every time the rains come down. He depends, therefore, on the autumn and the spring rains (Deut. 11:14; Jer. 5:24; Hos. 6:3; Joel 2:23).^[21] He is able to predict the coming of the rain, but he cannot speak with certainty about the harvest. He waits with eager expectation. c. Repetition James applies the example of the farmer to the readers. You too, be patient and stand firm, because the Lord's coming is near. As the farmer confidently waits for the coming of the autumn rain and the spring rain on which his harvest depends, so the believer waits patiently for the coming of the Lord. As God promised Noah that as long as the earth endures, seedtime and harvest &will never cease (Gen. 8:22), so the Lord has given the believer the promise that he will return. James tells the readers to be patient and to stand firm ( to strengthen your hearts in the original). They can say with confidence that the Lord is coming back, but they do not know when that will be. While they are waiting, doubt and distraction often enter their lives. For this reason, James counsels his readers to stand firm in the knowledge that the Lord in due time will fulfill his promise made to the believers. He falls into repetition, but the reminder of the Lord's imminent return is necessary so that the readers will not lose heart in difficult circumstances. Greek Words, Phrases, and Constructions in 5:7–8 Verse 7 [Greek] from the combination [Greek] (long) and [Greek] (temper). Although the action is durative by nature, in the aorist imperative it is punctiliar.^[22] In a sense, it is similar to the present tense (also see v. 8). [Greek] the temporal conjunction [Greek] (until) controls the aorist subjunctive of the verb [Greek] (from [Greek], I receive). Verse 8 [Greek] the inclusion of the adjunctive use of [Greek] and the personal pronoun [Greek] are for emphasis. [Greek] from [Greek] (I approach), the perfect active indicative denotes an event that has come near and is now at hand (Matt. 21:34; 26:45; Luke 21:8; 22:1; Acts 7:17; Rom. 13:12; I Peter 4:7). 2. Warning Against Impatience 5:9 James is fully aware of the oppression and hardship the recipients of his letter daily experience. He deals with them pastorally and advises them accordingly. 9. Don t grumble against each other, brothers, or you will be judged. The judge is standing at the door! The people James addresses live in oppressive situations that cause them to lose patience with those who deprive them of the basic necessities. In time, they become irritable toward those who share their miseries.^[23] They give vent to their repressed feelings and lash out at those who are close to them. Their behavior is understandable. At this point, however, pastor James appears and admonishes them not to grumble against one another. He knows that they are grumbling against members of the Christian community. We assume that the rich who oppressed them were too far removed from them to hear their groanings. Groaning and grumbling is the opposite of being joyful and thankful. Although at times the believer may find himself in unenviable living conditions, the fact remains that when he begins to grumble, he falls into sin. He sins because he accuses God, perhaps indirectly, for the misfortunes he receives. Directly, the grumbler finds fault with his fellow man, blames him for the troubles both he and his fellow man have to endure, and judges him unjustly. That is contrary to the royal law of love, for the complainer then speaks against the law and judges it (4:11). James reminds the grumblers, whom he affectionately calls brothers, that they fall into judgment themselves. God himself will judge them. In fact, James says, The Judge is standing at the door! The sinner is only one heartbeat away from the Judge. For when death strikes, the grumbler enters the presence of God, who will judge him for every idle word he has spoken. Everyone who passes through the portals of death meets the Judge on the other side. Writes Calvin, What, then, will be the case, but that every one who seeks to bring judgment on others, must allow the same against himself; and thus all will be given up to the same ruin. ^[24] The remark of James is a word of warning for the impatient grumbler and a word of comfort for the person who keeps his eye of faith fixed on Jesus. The church of all ages utters the prayer the apostle John has recorded at the close of the New Testament, Amen. Come, Lord Jesus (Rev. 22:20). Doctrinal Considerations in 5:7–9 In the middle of the first century of the Christian era, leaders in the church expected the Lord Jesus Christ to return in their lifetime. In his letters Paul tells his readers that the day of Christ is at hand (Rom. 13:11–12; I Cor. 1:8; II Cor. 1:14; Phil. 1:6, 10; 2:16; I Thess. 5:2; II Thess. 2:2). Of course, Paul's two epistles to the church at Thessalonica deal primarily with the topic of Christ's return. For Paul, the coming of Jesus was imminent. The writer of the Epistle to the Hebrews also speaks about the end of time. Says he, In these last days [God] has spoken to us (1:2). He declares that Christ &will appear a second time &to bring salvation to those who are waiting for him (9:28). And he points to the imminence of Christ's return when he says, Let us not give up meeting together, &but let us encourage one another and all the more as you see the Day approaching (10:25). James also mentions the doctrine of Christ's return. In the fifth chapter of his epistle he addresses the rich who have hoarded wealth in the last days (v. 3). Especially in exhorting his readers to be patient, James notes that the coming of the Lord is near (vv. 7 8). Moreover, he identifies the Lord with the Judge who is standing at the door (v. 9). James anticipates that the return of the Lord will take place soon so that the wicked receive their just reward and the righteous be delivered from oppression.^[25] Greek Words, Phrases, and Constructions in 5:9 [Greek] the present tense of the imperative preceded by the negative particle [Greek] indicates that the readers were engaged in grumbling. [Greek] the aorist passive subjunctive in this negative purpose clause implies that Christ is the Judge on the judgment day. [Greek] this preposition governs the genitive case and means before. With the plural [Greek] (the doors) it constitutes an idiom in New Testament Greek that is translated in current English as at the door. [Greek] the perfect tense from [Greek] (I stand still) has a present connotation. 3. Examples 5:10–11 James takes the first example of patience from nature the expectation of the fall and the spring rains (5:7) and the second from Scripture. He knows that the readers are fully acquainted with the history of the Old Testament prophets. Therefore, he writes, 10. Brothers, as an example of patience in the face of suffering, take the prophets who spoke in the name of the Lord. Once again the pastor addresses the members of the church by tenderly calling them brothers (see 5:7, 9). He instructs them not by a negative command (v. 9) but by a positive example. He exhorts them to follow the scriptural model of the prophets. The word example is most important. In the original it stands first in the sentence and thus receives all the emphasis. The expression has two meanings: in the bad sense, it refers to the ungodly whose conduct we are told to avoid (Heb. 4:11; II Peter 2:6); in the good sense, it describes the righteous whose conduct we are to imitate (John 13:15). Who are the righteous who are worthy to be imitated? They are the prophets mentioned in the Old Testament. The readers were familiar with the history of the prophets, for in Jewish synagogues and Christian churches the Old Testament was read. We ought not limit the term prophets to describing only those who wrote prophetical books. Prominent figures of the Old Testament era are examples of patient endurance (Heb. 11).^[26] Think of the persecution Elijah endured from King Ahab, the hardship Jeremiah suffered at the hands of the kings of Judah, and the perseverance Daniel displayed when he was put in the lions den during the time of the exile. All of these, and numerous others, suffered because they spoke in the name of the Lord. In his prayer of confession, Daniel addresses God and says, We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our fathers, and to all the people of the land (Dan. 9:6). This is what the prophets did, and James exhorts the readers of his epistle to follow their example. When they imitate the prophets, they will have to endure insult and persecution, and run the risk of losing their lives. Nevertheless, they ought to count themselves among those who are called blessed. 11a. As you know, we consider blessed those who have persevered. In this verse we hear the echo of one of Jesus beatitudes, Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you (Matt. 5:11–12). James intimates that the readers are familiar with this word of Jesus. Blessed are the people who have persevered and continue to persevere. In the introduction to his epistle James writes the beatitude, Blessed is the man who perseveres under trial (1:12; also see 1:3). Toward the end of his epistle, he mentions perseverance in the context of a discussion on patience (5:11). James seems to say that the persevering believer actively bears up under trials and temptations and remains courageous.^[27] He provides a striking example by referring to job. 11b. You have heard of Job's perseverance and have seen what the Lord finally brought about. Perhaps because of our reliance on Bible translations, the proverbial patience of Job has become well known. But in his epistle, James uses the word perseverance rather than patience. ^[28] He introduces the noun perseverance with the verb to persevere in the preceding sentence: As you know, we consider blessed those who have persevered (v. 11a; also see 1:3, 4, 12). Patience can be described as passive endurance; by contrast, perseverance is the active determination of a believer whose faith triumphs in the midst of afflictions. What do we know about the patience of Job? The prophet Ezekiel mentions him with Noah and Daniel. However, the prophet extols not patience but righteousness as the qualifying virtue of Job (Ezek. 14:14, 20). Even in the Book of Job, patience is not one of Job's outstanding characteristics. Job betrays his impatience when he curses the day of his birth (3:1) and when he says that the long-winded speeches of his three friends never end (16:3). Then, what makes Job unforgettable? He is known for his steadfastness, that is, his persevering faith that triumphed in the end. Because Job did not sin in what he said (2:10), God eventually blessed him with twice as many possessions as he had before (42:12–13). For this reason, James tells his readers that they have seen what the Lord finally brought about. God blessed Job because of his persevering faith. 11c. The Lord is full of compassion and mercy. If God permitted Satan to take everything Job possessed, if God allowed the rich people to oppress the poor in the days of James, is he at all concerned about man's lot on earth? Yes, God is concerned about his people. James writes these assuring words, The Lord is full of compassion and mercy. Although he does not quote the Old Testament Scriptures, he alludes to at least two passages: The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness. [Exod. 34:6] The Lord is compassionate and gracious, slow to anger, abounding in love. [Ps. 103:8] But James goes one step further than these two passages. He coins a word in Greek that does not occur anywhere else in the New Testament. He says, The Lord is full of compassion (italics added).^[29] God is more than compassionate; he is filled with compassion. His heart goes out to the person in need of help. What is compassion? It is a feeling; the word is best translated heart. Furthermore, compassion is synonymous with mercy. Mercy extends to man and is received by him. Mercy has an external aspect; it reaches out to man. James exhorts the readers to imitate the prophets, reminds them of Job's perseverance, and teaches them about God's abounding love and mercy. His message is: God will sustain you. Doctrinal Considerations in 5:10–11 When the governor of a state grants mercy to a criminal on death row, he acts on the basis of compassion and forbearance. Mercy is received by the convict, who experiences a mitigation of the penalty. God grants mercy to the sinner because of the sacrificial death of Jesus Christ. Man's plea for mercy that is presented to God in the name of Christ is met in the form of remission of sin. Man's sins are erased as if he had never sinned at all. God's mercy, however, goes beyond the pardon of sin. God extends mercy in the form of help in time of need. Whenever someone appeals to him, God sends aid because he has given his covenant promise to his people: I will be their God, and they will be my people (Jer. 31:33; Heb. 8:10). God keeps his Word and fulfills his promise.^[30] Greek Words, Phrases, and Constructions in 5:10–11 Verse 10 [Greek] the first noun has an active meaning and refers to the suffering that a person endures, a strenuous effort that one makes, or perseverance that he practices. ^[31] The second noun patience can be taken together with the first. Because both nouns are in the genitive case, the one is dependent on the other. The translation, then, is patience in suffering. ^[32] [Greek] with [Greek] (example) this noun is part of a double accusative, and thus it lacks the helping particle [Greek] (as). The accusative is used predicatively.^[33] Verse 11 [Greek] the participle in the aorist tense with the definite article refers to a general class of people. The aorist is constative. [Greek] the context clearly indicates that this phrase is not a reference to the death of Jesus. C. Oaths 5:12 12 Above all, my brothers, do not swear not by heaven or by earth or by anything else. Let your Yes be yes, and your No, no, or you will be condemned. Once more James returns to a discussion on the use of the tongue (see 1:19, 26; 3:1–12). The connection between this verse and the preceding verses is scant. The warning not to grumble against one another to avoid falling under judgment (5:9) is somewhat parallel to the prohibition not to use an oath lightly, or you will be condemned (5:12). 12. Above all, my brothers, do not swear not by heaven or by earth or by anything else. Let your Yes be yes, and your No, no, or you will be condemned. What is the significance of the phrase above all? If James means to say that the readers ought to pay special attention to the warning not to swear, we would have expected a more elaborate admonition. And if James wished to convey the importance of this verse in the light of the preceding verses, we would have expected a definite connection. As it stands now, this verse has little in common with the foregoing passage. Perhaps we must conclude that James is coming to the end of his epistle and wishes to mention a series of admonitions (I Peter 4:8). a. Similarity The resemblance between the words of Jesus recorded in the Sermon on the Mount and this verse is unmistakable. By placing the verses in parallel columns, we can see that James relied on the saying of Jesus. Matthew 5:34, 35, 37James 5:12 But I tell you, Above all, my brothers, Do not swear at all: do not swear either by heaven, not by heaven for it is God's throne; or by the earth, or by earth for it is his footstool; or by Jerusalem, or by anything else. for it is the city of the Great King.& Simply let your Yes be Yes, Let your Yes be yes, and your No, No; and your No, no, anything beyond this or you will be comes from the evil one. condemned. Most likely James depended on memory and not on manuscript when he wrote these words. If the Epistle of James was written in the first part of the first century of the Christian era, the writer would have taken these words from the oral gospel preached by the apostles and the apostolic helpers. James, then, bases his admonition to refrain from swearing careless oaths not merely on Scripture but in this case directly on the authority of Jesus. b. Practice Like Jesus, James fulminates against the Jewish custom of strengthening statements with nonbinding oaths. The people knew the commandment, You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name (Exod. 20:7; Deut. 5:11). To remain guiltless, the Jews had made a distinction between binding and nonbinding oaths. Instead of using the divine name (which would be binding), they swore by heaven or by earth or by anything else. In their opinion, that would be nonbinding and would not incur the wrath of God.^[34] Both Jesus and James denounce this practice; the intention of appealing to God remains the same, even though one pretends to avoid using God's name. c. Implications Is the swearing of oaths forbidden? Both Jesus and James say do not swear. If in a court of law defendant, plaintiff, lawyers, jury, and judge could be certain that every spoken word would be absolutely true to fact, oath taking would be superfluous. Because men shade the truth and falsify the facts at hand, the use of the oath is necessary. The person who takes the oath and breaks it faces divine wrath. The teaching of Jesus, reiterated by James, is simple: Let your Yes be Yes, and your No, No. That is, be honest and speak the truth at all times. Let no flippant word come from your lips. Let everyone know that your word is as good as gold. d. Application James concludes his admonition by saying that if you fail to speak the truth, you will be condemned. A literal translation of this clause is, so that you may not fall under judgment (NASB). That is, God's judgment strikes anyone who carelessly swears an oath and fails to uphold the truth. Says Jesus to the Pharisees of his day, But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned (Matt. 12:36–37).^[35] Practical Considerations in 5:12 Change the customs, culture, country, and nationality of people in the first century to our day and the truth of this text remains the same. True, we are not in the habit of swearing by heaven or earth to affirm the words we speak. And certainly we would not think of using the name of God in vain. But we seem to have no objection to the expression by George and its numerous variations. Some people cross their hearts to assert the veracity of their words. These worldly practices, however, are contrary to the teachings of Scripture. Those who resort to them incur divine condemnation. Houses and buildings that are built on firm foundations need no supporting props. Likewise, the person whose foundation is Jesus Christ, with whom he continually communicates in prayer, has no need to strengthen his words. He speaks the truth because he himself is grounded in Christ, who said I am &the truth (John 14:6). Truth depends not on the use of expressions that approach profanity, but on the simple yes that remains yes and no that stays no. On Christ the solid rock I stand All other ground is sinking sand. Edward Mote Greek Words, Phrases, and Constructions in 5:12 [Greek] this preposition means before, and indicates preference in the sense of superiority. ^[36] [Greek] the present active imperative preceded by the negative particle is a prohibition to stop doing something that is being practiced. That is, stop the practice of swearing oaths.^[37] [Greek] the adjective [Greek] refers to another of the same kind. [Greek] (oath) is a cognate accusative with the verb [Greek] (I swear). [Greek] this is the alternate form of [Greek] (Matt. 5:37) as the third person singular present active imperative of [Greek] (I am). [Greek] from [Greek] (I fall). The negative purpose clause demands the use of the subjunctive. The aorist points to single action. D. Persistence in Prayer 5:13–18 13 Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. 14 Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. 15 And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. 16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. 17 Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. 18 Again he prayed, and the heavens gave rain, and the earth produced its crops. James seems to have a penchant for formulating short questions and short answers for the benefit of the church. These short, pithy sentences are quite effective. 1. Prayer and Praise 5:13 13. Is any of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise. The Christian does not always live on a mountaintop of faith. Although Paul instructs the believer to rejoice always (Phil. 4:4; I Thess. 5:16), the simple facts of life are that from time to time the believer is in trouble. This trouble can be physical, mental, personal, financial, spiritual, or religious to mention no more. When someone is mentally depressed, even with special effort he finds it difficult to be joyful. Therefore, James counsels anyone who is in trouble to pray. James urges us to seek strength from God in prayer. As Peter puts it, Cast all your anxiety on him because he cares for you (I Peter 5:7). Paul exhorts us to pray continually (Eph. 6:18; Col. 4:2; I Thess. 5:17). Prayer is the vital link that keeps us in touch with the author and perfecter of our faith (Heb. 12:2). Is anyone happy? Periods of joy follow times of sadness (Ps. 30:5). When the sunshine of God's favor rests upon us, we are filled with cheer and happiness. Then the time has come to sing for joy. Let him sing songs of praise. The writers of the Book of Psalms instruct us how to do so. They keep their joy and happiness within proper bounds and give God the glory, honor, and praise that belong to him (Ps. 33:2–3; 81:1–2; 92:1–3; 98:4–6; 144:9; 149:1–5; 150; and see Eph. 5:19; Col. 3:16). In short, we ought to be prayerfully patient in adversity and thankfully happy in prosperity. Greek Words, Phrases, and Constructions in 5:13 The two short questions and two short answers are much more effective than one single sentence that is smooth, balanced, and declarative. The use of the present imperative in [Greek] (let him pray) and [Greek] (let him sing) heightens the effectiveness of these sentences. 2. Prayer and Faith 5:14–15 The next two verses, although well known, are often misunderstood. Perhaps this is because these verses seem to raise challenging questions rather than provide conclusive answers. Nevertheless, the teachings of this section are clear and to the point. 14. Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. 15. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. Note these comments: a. Is any one of you sick? James spells out what he means by the word trouble (v. 13). It is physical sickness of one kind or another. That is, someone is bodily weakened by internal or external ailment and in urgent need of medical help. Then, what should the Christian community do? b. Call the elders of the church. The sick person himself or others, at his request, must call the elders of the church. The New Testament records the expression elder (presbyter) soon after the founding of the church at Pentecost. In the Jerusalem church, the elders were the representatives of the believers (Acts 11:30; 21:18). They were the men who exercised leadership in pastoral oversight of the congregation they represented (Acts 20:28; I Peter 5:1–4). On his first missionary journey, Paul and Barnabas appointed elders in each church (Acts 14:23) and Paul instructed Titus to appoint elders in every town in Crete (Titus 1:5).^[38] Note that James uses the word meeting (synagogue) in 2:2 and the term church here. Obviously, these two terms are interchangeable in the Epistle of James. c. Pray over him and anoint him with oil in the name of the Lord. What does this mean? First, in the original the main emphasis is on prayer; the act of anointing with oil is secondary to prayer. This is evident from the next verse, where James affirms the power of prayer: And the prayer offered in faith will make the sick person well (v. 15).^[39] Second, in various places the Bible teaches that olive oil has medicinal qualities. Think of the Samaritan who applied oil and wine to the wounded man along the Jericho road the oil soothed and the wine was antiseptic (Luke 10:34). When the twelve disciples went out on their first missionary journey, they anointed many sick people with oil and healed them (Mark 6:13).^[40] In the time and culture of James, olive oil was used as common medicine. Third, oil often has a symbolic meaning in Scripture. Some interpreters take the word oil together with the phrase in the name of the Lord, and say that oil symbolizes the healing power of the Lord Jesus.^[41] Fourth, the words of James must not be understood as an apostolic command to anoint the sick with oil. On the contrary, in his healing ministry Jesus did not resort to its use. In the Book of Acts, the apostles healed the sick on numerous occasions, but did not use oil (3:6; 5:15–16; 9:34; 14:8–10; 16:18; 28:8–9).^[42] The emphasis is on prayer, not on oil. d. The prayer offered in faith will make the sick person well. Called to the bedside of the sick, the elders pour out their prayers in behalf of the sick. They depend fully on the Lord, who will grant healing and restoration. They offer their prayers in faith because they have the promise that the Lord will heal the sick and raise him from his bed. e. If he has sinned, he will be forgiven. The last part of this verse seems rather direct, yet seems to link sickness to sin. The statement if he has sinned, he will be forgiven emphasizes the interrelatedness of body and soul. For instance, Jesus healed the paralytic spiritually when he said, Your sins are forgiven, and physically by saying, Get up, take your mat and go home (Mark 2:5, 9 11). Jesus heals soul and body to make man complete. Is illness due to sin? Not always. Let us take the life of Job as a case in point. Covered with painful boils, Job knew that his affliction had not come to him because of sin. God afflicted him to test his faith. Even though his friends urged him to confess his sin, Job maintained his innocence and integrity (Job 6:28 30). Nevertheless, the sick person ought to examine his spiritual life to see if there is any offensive way in him (Ps. 139:24). Physical ailments are often related to a guilty conscience. God often uses a period of sickness in the life of a person to have him come to self-examination and a plea for the forgiving grace of God (Deut. 28:22, 27; Isa. 38:17; John 5:14; I Cor. 11:30). Once he recognizes his sin, uncovered for him by the Spirit of God, he must confess. God is ready to forgive sin we confess. In fact, he will never remind us of sin. When God cancels sin, he will never remember it we stand before him as if we had never sinned at all. Practical Considerations in 5:13–15 These well-known verses are among the most neglected and misunderstood in the church today. First, they are neglected. When someone is in trouble, he readily prays. But when someone is happy, we do not hear him sing songs of praise. Our technological age has taken over and we have become a society that listens, not a people that sings. Another point. Although pastors make regular hospital calls to visit the sick, the practice of calling the elders of the church to pray over the sick seems to belong to a bygone age. One of the tasks of the elders in the church is to pray for the sick when they are called to do so; nevertheless, this work is usually assigned to the pastor. Second, these verses are often misunderstood. Many people have claimed the so-called gifts of healing (I Cor. 12:9, 28, 30) and therefore offer prayers in faith to make sick people well. They claim that the verses in the Epistle of James clearly state that the prayer offered in faith will make the sick person well (5:15). No one denies that God works healing miracles in the Christian community today in answer to the prayers of the saints. But what happens when God does not heal the sick? Is there a lack of faith? Is there unconfessed sin? Yes, but not always. Consider Paul, who had been given the gift of healing. He seems to have been unable to deliver his friend Epaphroditus from a lingering illness that almost caused his death (Phil. 2:27). Moreover, Paul writes, I left Trophimus sick in Miletus (II Tim. 4:20). Why did Paul not pray in faith so that his friends were healed instantaneously? Undoubtedly Paul prayed, but he learned from his own experience, when he pleaded for the removal of the thorn in his flesh, that God does not always heal us as we wish. He heard God say, My grace is sufficient for you, for my power is made perfect in weakness (II Cor. 12:9). Greek Words, Phrases, and Constructions in 5:14–15 Verse 14 [Greek] this aorist middle imperative discloses, first, that the initiative to call the elders must come from the sick person and, second, that the call is a single action. [Greek] from [Greek] (I anoint), this aorist active participle denotes either time (while anointing) or manner (by anointing). Verse 15 [Greek] this is a descriptive genitive. It refers to the prayer that is based on faith. [Greek] a perfect active participle of [Greek] (I do) and the present subjunctive of [Greek] (I am) from the perfect periphrastic construction in the protasis of a conditional sentence. The use of the perfect expresses broken continuity. ^[43] 3. Power of Prayer 5:16 Confession of sin and praying for one another are vital ingredients of the healing ministry in the Christian community. When sin is removed, the power of prayer becomes evident in its amazing effectiveness. 16a. Therefore confess your sins to each other and pray for each other so that you may be healed. In this text we note three essential verbs: confess, pray, and heal. a. Confess. James says, Therefore confess your sins to each other. With the adverb therefore, he links this sentence to the preceding verse where he writes of sickness, sin, and forgiveness. James uses the adverb to refer to the previous verse, to provide a basis for the succeeding sentence, and to stress the necessity of confessing sin. Unconfessed sin blocks the pathway of prayer to God and at the same time is a formidable obstacle in interpersonal relations. That means, confess your sins not only to God but also to the persons who have been injured by your sins. Ask them for forgiveness! Confession cleanses the soul. That is a time-worn saying which does not lose its validity. Confession is a mark of repentance and a plea for forgiveness on the part of the sinner. When the sinner confesses his sin and asks for and receives remission, he experiences freedom from the burden of guilt.^[44] To whom do we confess our sins? The text says to each other. James does not specify the church or the elders; rather, he speaks of mutual confession on a one-to-one basis within a circle of believers. He does not rule out that members of the church ought to confide in the pastor and elders (v. 14). Some sins concern all believers in the church and thus these sins ought to be confessed publicly. Other sins are private and need not be made known except to persons who are directly involved. Discretion and limitation, therefore, must guide the sinner who wishes to confess his personal sins. Curtis Vaughan makes this telling observation: But whereas the Roman Catholics have interpreted confession too narrowly, many of us may be tempted to interpret it too broadly. Confession of all our sins to all the brethren is not necessarily enjoined by James statement. Confession is the vomit of the soul and can, if too generally and too indiscriminately made, do more harm than good.^[45] b. Pray. The beauty of Christian fellowship comes to expression in the practice of mutual prayer after sins have been confessed and forgiven. The offender and the offended pray on behalf of each other; together they find spiritual strength and comfort in the Lord. In their prayers they visibly and audibly demonstrate reciprocity. The forgiven sinner prays for the spiritual welfare of his fellow believer, who in turn commends him to the mercies of God. c. Be healed. James states the purpose for confessing sin and praying for each other by saying, so that you may be healed. He is purposely vague in this statement; that is, he fails to mention whether he means physical or spiritual healing, actual or possible healing, individual or corporate healing. What is certain, however, is that when believers confess their sins to each other and pray for one another, a healing process takes place. And that can be applied to any situation. 16b. The prayer of a righteous man is powerful and effective. Who is this righteous man? We are inclined to look to spiritual giants, to the heroes of the faith, and to men and women of God. In our opinion they are the people who through prayer are able to move mountains. But James mentions no names, except that of Elijah with the qualification that he is just like us (v. 17). He means to say that any believer whose sins have been forgiven and who prays in faith is righteous. When he prays, his prayers are powerful and effective. Both prayer and the answer to prayer are powerful and effective. The one does not cancel the other. That is, prayer offered in faith by a forgiven believer is a powerful and effective means to approach the throne of God. And, God rewards those who earnestly seek him (Heb. 11:6), for his answers to prayer are indeed powerful and effective.^[46] Practical Considerations in 5:16 Scripture provides numerous examples of the power of prayer. Here are a few chosen at random: Joshua prayed and the sun stood still (Josh. 10:12–13) Elijah prayed and the widow's son came back to life (I Kings 17:19–22) Elisha prayed and the Shunammite's son was restored to life (II Kings 4:32–35) Hezekiah prayed and 185,000 Assyrian soldiers were slain (Isa. 37:21, 36) The Jerusalem church prayed and Peter was released from prison (Acts 12:5 10) Scripture portrays these people as ordinary men and women who sinned, sought forgiveness, prayed in faith, and received divine answers to prayer. In short, they are our kind of people. Greek Words, Phrases, and Constructions in 5:16 [Greek] the present middle imperative denotes continued action. The variant reading [Greek], which is compound but identical in meaning to the single verb [Greek], occurs eighty-seven times in the New Testament as compared to seven times for the single form. Applying the rule that the reading which is more unusual is probably the original, I accept the single verb form. [Greek] the transitive sense [of the verb] seems best in the translation powerful in its effect. ^[47] 4. Example 5:17–18 James brings his discussion on prayer to a conclusion by turning to Scripture. He refers to the prophet Elijah and presents his prayer life as an example to his readers. 17. Elijah was a man just like us. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. 18. Again he prayed, and the heavens gave rain, and the earth produced its crops. Out of numerous names of people who are known as prayer warriors (I Sam. 12:23), James chooses that of Elijah. In the first century he seems to have been credited with having superhuman attributes. The Jews held Elijah in high esteem, as we learn from the New Testament. They regarded him as the forerunner of the Messiah, as the prophet Malachi had prophesied, and expected his return (4:5). Moreover, the name of Elijah is prominent in all four Gospels.^[48] a. James says, Elijah was a man just like us (Acts 14:15). With that remark he intimates that the Old Testament prophet was an ordinary human being like anyone else; he had to cope with fears, periods of depression, and physical limitations (I Kings 19:1–9). But James also discloses that we, like Elijah, are able to avail ourselves of the power of prayer. b. He prayed earnestly that it would not rain. We infer from I Kings 18:42that Elijah prayed for rain, but we find no indications anywhere that relate to Elijah's prayer for drought. We assume that for this information James relied on a Jewish oral tradition. c. And it did not rain in the land for three and a half years. We encounter the same thought in the sermon Jesus delivered in his hometown synagogue in Nazareth: I assure you that there were many widows in Israel in Elijah's time, when the sky was shut for three and a half years and there was a severe famine throughout the land (Luke 4:25). From what source did Jesus and James receive the information on the duration of the drought? The Old Testament record shows only that in the third year of the drought God told Elijah to go to Ahab (I Kings 18:1). That is not the same as three years and a half. From Jewish sources we learn that the expression three and a half years is an idiom which, because of frequent usage, came to mean for quite some time. ^[49] Therefore, we ought to take the expression figuratively, not literally. Furthermore, the Jewish custom of counting part of a unit of time as a full unit sheds additional light on our understanding of the text. A striking example, of course, is the duration of Jesus death and burial (from late afternoon on Friday until early Sunday morning). Yet this period is counted as three days and three nights (Matt. 12:40). Similarly, the time of the famine during the days of Elijah may not have been exactly three and a half years.^[50] This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/hendriksen/