James

The writer of the letter of James did not provide any identifying details about himself. This suggests that the mere mention of his name was sufficient for its recipients to know who had written it. Only James, the brother of the Lord Jesus Christ, appears to have had this kind of name recognition. (Galatians 1:19) James the father of the apostle Judas (not Judas Iscariot) likely was not alive at the time the letter was written, and nothing in the Scriptural record indicates that he even was a disciple of Jesus Christ. (Luke 6:16; Acts 1:13) The fact that James did not refer to himself as an apostle would seem to rule out James the son of Alphaeus, and James the brother of the apostle John. (Matthew 10:2, 3) Of the two apostles, the brother of John figures more prominently in the biblical accounts, but he was the first apostle to be executed at the order of Herod Agrippa I who died in 44 CE. (Acts 12:1, 2) The contents of the letter of James would not support such an early date for its composition.

James “the brother of the Lord” was indeed widely known. (Galatians 1:19) The Jewish historian Josephus mentions his death as taking place at the order of Ananus, one of the five sons of Ananus (Annas) who held the office of high priest. This younger Ananus was a very arrogant man who, like the other members of the sect of the Sadducees, was very harsh in judging offenders. After the Roman governor Festus had died and his replacement Albinus was on the way to Judea, Ananus seized the opportunity to exercise his authority. He assembled the Sanhedrin and “brought before them the brother of Jesus, who was called Christ, whose name was James, and some others.” After Ananus had formulated an accusation against them as violators of the law, he handed them over to be stoned to death. (Antiquities, XX, ix, 1)

Ananus did not have the authority to act in this manner, and certain Jews undertook to meet Albinus before his arrival in Judea to inform him about what had taken place. Albinus then wrote to Ananus, threatening to have him punished. Subsequently, Herod Agrippa II, who then had the authority to appoint the Jewish high priests, deposed Ananus after he had served as high priest for just three months. (Antiquities, XX, ix, 1)

It appears that James came to believe in Jesus as the promised Messiah or Christ when he appeared to him after his resurrection. (1 Corinthians 15:7; compare John 7:3-5.) Although he became a devoted disciple, James continued to live according to the requirements of the Mosaic law among the Jews in Jerusalem and so appears to have been held in high regard, as the complaint made against the actions of Ananus may imply. (Compare Acts 21:18-26.) An account from Hegesippus (second century CE) quoted by Eusebius indicates that James lived like a Nazarite. The account of Hegesippus implies that, as a Nazarite, James had priestly privileges. To what extent Hegesippus preserved a reliable tradition about him cannot be determined, and his account has little in common with that of Josephus.

According to Eusebius, Hegesippus wrote about James in his fifth book: “He was holy from his mother’s womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath. He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people.” (Ecclesiastical History, Book II, xxiii, 5, 6)

On account of the testimony of James, numerous Jews came to believe in Jesus. The unbelieving Jews were disturbed and feared that the danger existed that all the people would come to regard Jesus as the promised Messiah or Christ. So, according to Hegesippus, they approached James, saying to him: “Restrain the people; for they have gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all who have come to the Passover festival concerning Jesus; for all of us have confidence in you. For we bear you witness, as do all the people, that you are just, and do not respect persons. Therefore, persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you may be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the Gentiles also, have come together on account of the Passover.” (Ecclesiastical History, Book II, xxiii, 10, 11)

Certain scribes and Pharisees then had James stand on the pinnacle of the temple, and cried out to him, “You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, What is the gate of Jesus?” (Ecclesiastical History, Book II, xxiii, 12 [The reference to the “gate of Jesus” may relate to Jesus’ words, “I am the gate of the sheep.” (John 10:7)])

James reportedly answered with a loud voice, “Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.” (Ecclesiastical History, Book II, xxiii, 13)

The same scribes and Pharisees then regretted that they had arranged for James to give his testimony and decided to throw him down. The fall did not kill him, and so they determined to stone him to death, saying, “Let us stone James the Just.” (Ecclesiastical History, Book II, xxiii, 14-16)

Josephus and Hegesippus are in agreement that a decision was made to stone James to death, but they do not corroborate any of the specifics in either of their accounts. Eusebius, although quoting from Josephus’s Antiquities, Book XX, provided no explanation regarding the differences. He, however, did add regarding this James, “These things are recorded in regard to James, who is said to be the author of the first of the so-called catholic epistles [likely meaning the first of the seven (James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, and Jude) to be written]. But it is to be observed that it is disputed; at least, not many of the ancients have mentioned it, as is the case likewise with the epistle that bears the name of Jude, which is also one of the seven so-called catholic epistles. Nevertheless we know that these also, with the rest, have been read publicly in very many churches.” (Ecclesiatical History, Book II, xxiii, 25)

Many have thought that the expressions about the importance of works in the letter of James do not agree with Paul’s words that being justified (or being granted an approved standing with God) is not possible on the basis of works. There is, however, no real contradiction. Paul repeatedly emphasized the need for believers to live upright lives, always letting love guide their actions. Like James, Paul urged them to speak and act in a manner that harmonized with their faith in God and Christ. (Romans 12:1, 2; 13:8-14; 14:15; 1 Corinthians 5:9-13; 6:9-11; 10:31-33; 13:1-7; 2 Corinthians 6:14-7:1; Galatians 5:16-21; 6:7-10; Ephesians 4:20-5:20; Colossians 3:5-14; 1 Thessalonians 4:3-8)

Whereas James highlighted works as an essential evidence of a living faith that made one acceptable to God, Paul made it clear that the existence of the faith on the basis of which one gains an approved standing with God is productive of upright conduct or good works. (James 2:14-26; Galatians 5:13-25; 1 Corinthians 6:9-11; 2 Corinthians 5:9, 10) God’s declaring individuals guiltless on the basis of their faith in his Son and his Son’s sacrificial death for them, however, is an expression of his gracious favor and is not something that can be earned by works. This aspect is not the focus of the letter James wrote. His objective was to admonish believers who had been justified or had come to have a divinely approved standing as members of the true Israel, the people of God. They needed to be concerned about having a living faith, a faith that revealed itself by works of love and compassion for others. (James 2:19-26)

Such an active faith was also essential for them to remain loyal to God and Christ when subjected to trials. As persons with genuine faith, believers would persevere in prayer, petitioning their heavenly Father to sustain them in their trials and to grant them the needed wisdom to deal with the distressing circumstances they faced. (James 1:2-8)

James 1:1-27

As a proper name, the English form “James” is not the best representation for the Greek Jákobos or the Hebrew Ya‘qov (Jacob). This name was common among the Jews, indicating that the writer of the letter was known so well that his original readers would not have been puzzled about who had sent it. James identified himself as a “slave of God and of the Lord Jesus Christ,” thereby acknowledging that he belonged to both and that he had been granted the inestimable honor of being in their service and accountable to them. The letter is addressed to the “twelve tribes in the dispersion.” This suggests that James regarded all the believers in Jesus Christ who lived in various parts of the Greco-Roman world as part of the real Israel, God’s true people. The apostle Paul expressed himself similarly, referring to non-Jewish believers as having been grafted into the olive tree that had its roots in the patriarchs Abraham, Isaac, and Jacob. (1:1; Romans 11:11-24; see the Notes section.)

The Greek term rendered “greetings” (chaírein, a form of chaíro) often appears at the beginning of other ancient letters. This expression, a form of the verb meaning “rejoice” (chaíro), is a greeting that wishes one well. (1:1)

James addressed believers as “brothers,” fellow members of the family of God’s beloved children. He encouraged them to regard the trials they might face as “all joy.” The encounter with trials would be unexpected and could be in the form of persecution, sickness, or hardships resulting from adverse circumstances. In themselves, all trials are distressing and unpleasant. From the standpoint of the spiritual benefits they could gain from faithfully enduring their various trials, however, believers could face them with joy. (1:2)

They knew that trials would test their faith in God and Christ and that, when subjected to testing, their faith could produce endurance. Their faith would enable them to bear up patiently under the distressing situation while they looked confidently to their heavenly Father to sustain them by means of his spirit. (1:3)

To have a faith that has survived testing, believers need to let the trial take its full course without becoming bitter, resentful, disheartened, or ready to give up. By thus remaining steadfast, they would allow endurance to develop fully (literally, “let endurance have perfect work”). With a tested faith that has endured distress to the very end, believers would be “perfect” or complete, “whole” or sound in every respect, with “nothing lacking.” They would be in possession of a stronger faith, a tested capacity for steadfast endurance, and enhanced compassion and concern for others who are experiencing affliction. (1:4)

In the context of this letter, the lack in wisdom would relate to one’s not knowing how to deal with a particular trial. If any believers found themselves to be lacking in wisdom, they should ask “the giving God” for it. His giving is described as haplós, a Greek adverb that can mean “sincerely,” “openly,” “generously,” “ungrudgingly,” or “without reservation.” His giving is also without reproaching, berating, or disparaging. His spirit would never engender within believers who make their petitions for wisdom any feelings of unworthiness, guilt, being foolish, or having imposed on him with too many requests. God is not like humans who tend to become irritated when they are repeatedly asked for aid by persons who never seem to be able to help themselves. Believers can be confident that God will give them the wisdom for which they petition him. (1:5)

When praying to God, they should do so “in faith, not doubting [form of diakríno].” The Greek verb diakríno can mean to “evaluate,” “judge,” or “differentiate.” Persons who doubt are at odds with themselves, differentiating one course from another but still unable to determine just what they should do. When asking “in faith,” believers would be doing so with the confidence that God’s answer will be in keeping with what they truly need. A doubter, on the other hand, would be “like a wave of the sea, driven by wind and tossed about.” Waves are unstable, and so are doubters when they are faced with distressing circumstances comparable to wind. Plagued by doubts, they do not allow themselves to trust fully in the wisdom that God generously supplies. They yield to the pressure that the changing external circumstances produce. (1:6)

A man who doubts should not expect to receive anything from the Lord to whom his petitions are addressed. As one who is at odds with himself, such a man would not be receptive to the wisdom that God grants generously. The doubter does not really trust God and engages in an internal battle with godly wisdom, for the external circumstances sway his thinking in various directions. (1:7)

The doubter is double-minded (literally, “double-souled”), “unstable in all his ways.” He is like two persons, with divided loyalties, and not single-minded in his devotion to God and earnest desire to do his will. In all his ways or actions, the doubter is unstable or unsteady. He cannot be relied upon for adhering to a divinely approved course, for the ever-changing external circumstances continue to influence his attitude, words, and deeds. (1:8)

Believers found themselves in a variety of situations, with many being poor while some among them prospered materially. Whatever their circumstances proved to be, they needed to avoid becoming preoccupied with what they possessed or did not possess from a material standpoint. The “lowly brother,” one of limited means and an inferior social status, had little control of his life. From a spiritual standpoint, though, he could “boast” or glory in “his exaltation.” Upon putting faith in Jesus Christ and what his sacrificial death accomplished, the lowly believer gained the dignified standing of a beloved “son” or child of God. He came to be an heir with Christ, assured of receiving all the privileges and blessings that are associated with this heirship. In the family of God’s children, the “lowly brother” does not have an inferior standing but has the same dignity as all the other “sons,” for Christ alone is the “firstborn,” the preeminent one. Accordingly, the “lowly brother” had good reason for taking pride in what God through Christ had done for him. (1:9; Romans 8:16, 17, 29; Galatians 3:28, 29; Ephesians 3:6)

A wealthy brother should boast or glory in his humiliation. Before coming to be a believer, he enjoyed an honorable standing in the Greco-Roman world. As a possessor of significant means, he was respected and exercised considerable control over his personal affairs. Upon putting faith in Jesus Christ, he identified himself with a body of people whom unbelievers viewed with contempt. Moreover, the wealthy brother also came to recognize that the standing he enjoyed on account of his possessions rested on a false foundation, a foundation that had no permanence. This resulted in a different view of himself, one that was not based on his riches. Apart from his possessions, he was no different from any other person, and so he was humbled. (1:10)

Wealth is transitory, and so a rich man (from the standpoint of his identity as it relates to his possessions) perishes like a beautiful flower that fades and withers. His identity is just as transitory as the riches on which it is based. (1:10; see the Notes section.)

In the case of vegetation, the scorching heat from the risen sun (or the risen sun along with a scorching wind) dried up the grass, and “the blossom [‘its blossom,’ according to other manuscripts] fell, and the beauty of its appearance [literally, ‘face’] perished; so also the rich man will wither away in his ways.” It does not take long for the sun’s intense heat to dry up the grass. Especially does this happen quickly when a scorching wind accompanies the intense heat from the rays of the summer sun. Faded, dried-up blossoms drop from their stems. Nothing remains of the former beauty of the flowers. Likewise, it proves to be with the rich man as he carries out his pursuits. The time comes when his life ends, and the flourishing state he enjoyed while dressed in finery and in control of abundant means then fades away. Death parts the wealthy man from all his material possessions. (1:11)

Returning to the subject of trials, James pronounced the man who endured them as being “fortunate,” or in a highly desirable state. This is because the individual’s remaining faithful to God when experiencing trials would result in his receiving the “crown of life.” This “crown” is life itself, which is what God has promised to those who love him. “Life” is the real life of an enduring approved relationship with God (and also with his Son), and receiving the “crown of life” signifies being granted this life. All who love God, demonstrating that love by earnestly seeking to do his will, can be confident about receiving the “crown of life.” The assurance is based on God’s unchangeable promise. (1:12; see the Notes section.)

When experiencing trials, a believer should not say, “I am being tried by God, for God cannot be tried with evils and does not try anyone.” One’s attributing being tried, tested, or tempted to God could hinder one from regarding him as a loving and caring Father. He is absolutely free from even the slightest taint of defilement and so cannot be tried or tempted with bad, or any kind of moral corruption, to act in a manner that is contrary to his holiness or purity. Therefore, he would never seduce anyone to do wrong, making evil look attractive or desirable to the individual. As a loving Father, he will come to the aid of his beloved children who appeal to him, strengthening them with his spirit to endure the distressing circumstances they may be experiencing at the time. (1:13)

Temptation arises from an individual’s own desire, which exerts tremendous pressure to act and has entrapping power. When faced with a distressing situation, a person’s natural desire is for relief. If the only discernible avenue of escape from the painful circumstance is one that would be out of harmony with God’s upright ways, the desire for relief could build up in individuals to the point of prompting them to consider taking the wrong course and then seduce them to act on it. (1:14)

Once a wrong desire is allowed to grow unchecked, it becomes “fertile” or fully developed. The desire then impels the individual to act on it, thus “giving birth to sin” (a missing of the mark of loyal obedience to God). Nothing good can come from sin, for it always leads to condemnation. So, in its fully developed state, sin breeds death. (1:15; compare Romans 6:23.)

James admonished his “beloved brothers,” fellow members of his family of God’s children, not to be misled. They should never deceive themselves into thinking that God is the one who tries or tempts them, failing to remember that the source of temptation is an individual’s own wrong desire that he has failed to dismiss or resist with the aid God supplies through his spirit. (1:16)

Nothing bad ever comes from God. “From above,” from his exalted heavenly realm, only comes the bestowal of good and of every gift that is “perfect,” without flaw and exactly what is needed for well-being. This differs from the giving of sinful humans. They may do so with ulterior motives. At times their presents can even be harmful to the recipients. The bountiful good gifts come from a loving Father who deeply cares for his children and whose generosity is pure. (1:17)

He is the “Father of the lights,” and so he could never be linked to anything of an evil nature. Corrupt individuals are the ones who try to conceal their actions, often committing their vile deeds under the cover of darkness. God, however, is consistent in never deviating from his being the “Father of the lights” and, therefore, the source of what is truly good and always beneficial to the recipients. As the Creator of the sun, moon, and stars, he is the “Father of lights.” (Jeremiah 31:35) He is also the source of enlightenment, of the knowledge that leads to the real life of an enduring relationship with him. (2 Corinthians 4:6) Depending on its perceived position in the sky in relation to the earth, the sun casts shadows and the degree of warmth at various times or locations differs considerably. With God, no such variations exist. There is nothing comparable to the lengthening or shortening of shadows or their appearance and disappearance. God is always dependable, never changing in giving what is good and in the best interests of his beloved children. (1:17; see the Notes section.)

The approved relationship that believers have with God came about because he willed it. By means of the “word of truth,” he brought them to birth as his children to be a kind of “firstfruits of his creatures.” This “word of truth” is the message about Christ and how, through him and his sacrificial death, humans can be forgiven of their sins and reconciled to his Father as members of his family. It is the “word of truth,” for it is a truthful or wholly dependable message. The individual’s response in faith to this “word” results in a newness of life as a person forgiven of sin and no longer under the condemnation of death. (1:18)

As a kind of “firstfruits” among God’s creatures, believers are set apart as holy for him and, therefore, objects of his special care. In ancient Israel, the firstfruits were offered to God. Consequently, in being designated as a kind of firstfruits, believers are under obligation to present themselves as an acceptable offering to God, putting their all at his disposal for the doing of his will. (1:18; Romans 12:1)

In every aspect of life (disposition, word, and conduct), believers should behave as God’s obedient children. James exhorted his beloved brothers to be “quick in hearing,” responsive or obedient to divine direction, “slow in speaking, slow in wrath.” (1:19; see the Notes section.)

Later (in 3:1), James admonished his readers not to be hasty about seeking to be teachers of fellow believers. Possibly this is included in being “slow” to speak, not pushing oneself forward as an instructor of others without really being qualified to do so. (Compare 1 Timothy 1:7.) Other situations calling for being slow to speak would be when such speaking could lead to quarrels and an escalation of personal attacks, or make one a busybody for being too free in giving unsolicited advice. Moreover, before responding to others about significant matters, one should listen carefully and give serious thought before making a reply. (1:19)

Anciently, like today, there was much in the world that could make one angry. Believers had to exercise care that they did not begin to rail angrily against individuals and about injustices. They needed to be patient, not being quick to take offense when others acted in an unfair, unkind, or thoughtless manner. When being corrected or called to account for an indiscretion, many tend to respond in anger. Believers, however, should endeavor to avoid becoming irritated and be willing to acknowledge their error. In verse 21, the reference is to acceptance of the saving “word” or message with “meekness,” or with humility, not in a spirit of angry resistance. Whenever God’s word calls for a change in one’s attitude, speech, or conduct, the believer would want to submit readily. (1:19)

Wrath is to be avoided, for it does not produce anything that promotes God’s righteousness. Instead, wrath is often the reflection of a justifying or vengeful spirit, and results from a failure to consider that God is the one who will right injustices and judge by means of his Son with absolute impartiality. (1:20)

“Therefore” (that is, because human wrath does not effect divine righteousness but runs counter to it), believers need to cast away “all filthiness” (everything that is impure and repugnant in God’s sight) and the “surplus [perisseía] of evil.” The Greek word perisseía can mean “abundance,” “surplus,” or “excess,” and the expression “surplus of evil” could refer to any evil that might still be clinging to believers. Possibly this expression relates to the abundance of evil that is all around believers but which must be banished from their lives. The “evil” could apply to any attitudes, words, or deeds that are unloving or contrary to God’s pure and just ways. Translators have variously rendered the expression “surplus of evil” as “wicked excess” (REB), “the evil that is so prevalent” (NIV), “every other evil which touches the lives of others” (J. B. Phillips), and “remnants of evil.” (NJB) Everything that is abhorrent and corrupt must be banished from the life of believers in order for them to be transformed by God’s word and spirit. (1:21)

Anything that is sordid or corrupt would be resistant to God’s word that calls upon believers to conduct themselves as his obedient children who are earnestly seeking to live a life of moral purity. Their getting rid of everything that is morally defiling puts them in a condition where they, with meekness or humility, can be responsive to the “implanted word that is able to save [their] souls.” This “word” is the message about Christ, which they initially embraced upon putting faith in him and his sacrificial death for them. As having been embraced by them, this word can be spoken of as the “implanted word.” This “implanted word” has the power to save “their souls” or to deliver them as individuals from condemnation, for it reveals what they need to do as God’s children to live in a manner that would meet his approval. In keeping with their new status as God’s children, they must cease to live a life of sin and to continue living a life of faith, a faith that reveals their love for him and his ways. Their living in this manner requires that they continue to be accepting of the “implanted word,” letting it (in conjunction with God’s spirit) progressively transform them into the persons their heavenly Father wants them to be as his children, finally to be completely liberated from sin and thereafter to enjoy an enduring relationship with him and his Son as sinless members of his family. (1:21)

The saving power of the “word” or message relating to Christ and his sacrifice depends on the continued obedient response of the believer, a response that reflects meekness or humility. More is required than just respectful listening. James urged, “But become doers of the word, and not hearers only, misleading yourselves.” The message about Christ must be lived, with his example and teaching governing the believer’s disposition, words, and deeds. Persons who merely listen without recognizing their weighty responsibility of living in a manner that honors God and Christ are deceiving themselves. A mere confession of the lips is empty when not backed by corresponding action. (1:22) Jesus Christ made this clear when he said, “But why do you call me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46) “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of the heavens, but the one doing the will of my Father [will].” (Matthew 7:21)

James likened a mere “hearer of” or “listener” to the “word” (that is, a person who is not a doer or fails to put what he hears into practice) to a man who looks at his face (literally, “the face of his birth”) in a mirror. The expression “face of his birth” could signify the natural features of the face, with the emphasis being just on the outward or surface appearance. (1:23)

Once the man stops looking at his face in the mirror and then attends to his affairs, he forgets all about the reflected image in the mirror. So it is with individuals who listen to the message about Christ but who are not transformed by it. Outwardly they may profess to believe, but they continue to live their lives as they did formerly, giving no thought to the responsibilities that acceptance of the message imposed on them. Faith in God and Christ does not become the governing principle in their lives. (1:24)

Unlike the mere hearer of the word, the one who listens and acts on what is heard gives the message undivided attention. The Greek verb parakypto expresses what he does about the “perfect law of freedom.” This term (parakypto) literally means to “bend down beside” or to “bend over” and so is indicative of the special attention one would give when bending over to take a closer look at something. Accordingly, the responsive listener manifests an earnest interest in the “law of freedom.” This “law” is the good news about Christ and what he accomplished when laying down his life sacrificially. As it relates to Christ, the “law” includes what he taught by word and example. For his disciples, his authoritative teaching has the force of law. It is the “law of freedom,” for an obedient response in faith leads to liberation from sin. From the standpoint of attaining its objective and including all that is essential for those who choose to live in harmony with it, it is a “perfect” or flawless law. (1:25)

The responsive listener does more than just give the “perfect law of freedom” his full attention on particular occasions, he “stays” with it, continuing to seek to be guided by it. This “law” proves to be the governing principle of his whole life. So he does not become a “forgetful hearer,” but lets the “law of freedom” guide him in all affairs of life. As a doer of the “work” (the good work that the “law of freedom” prompts and which is a product of genuine love for God, Christ, and fellow humans), the individual will be happy (makários) in doing it. The Greek term makários, in this context, denotes a state of inner joy and well-being resulting from knowing that one is doing what is pleasing to God. (1:25)

A person may think of himself as “religious,” “pious,” or “godly.” If, however, he does not bridle his tongue, he would be guilty of “deceiving his heart.” This would be a serious self-deception, for it involves the “heart” or inmost self. An unbridled tongue expresses what is hurtful and reveals a lack of love for others. All attitudes, words, and actions that are contrary to love violate the “perfect law of freedom.” By word and example, Jesus Christ revealed the kind of self-sacrificing love his disciples must have, and this includes using the tongue in a manner that has a wholesome effect on others. (Matthew 5:43-48; John 13:34, 35; 15:12, 13; Romans 13:8-10; Ephesians 4:29) The person who misuses his tongue may think of himself as godly, but his “piety” or religious profession is empty, bringing no honor to God and Christ. (1:26; see the Notes section.)

The “piety” or godliness that our “God and Father” acknowledges as “pure and undefiled is this, to look after orphans and widows in their distress and to keep oneself spotless from the world.” Everything that is contrary to love is sinful and, therefore, impure and defiling. Those whom God acknowledges as his own respond to the needs of others in a loving and caring way. In the Greco-Roman world, orphans and widows often were greatly impoverished and in need of help. The neglect of such needy ones would have been a heartless act and thus impure and defiling. (1:27)

For believers to keep themselves spotless from the world required that they refrain from conducting themselves like people of the world who are in a state of alienation from God. An uncaring and selfish spirit has no place among those whom God approves. To remain unsullied by the corruption of the world, believers must strive to imitate the love of their heavenly Father and his Son. This is not just a matter of refraining from hurtful acts. It involves actively doing what one can to respond kindly and compassionately to others, especially to those in need. (1:27)

Notes:

In verse 1, a number of manuscripts add “Father” after “God.”

In verse 10, the rich person is not specifically identified as a “brother.” So while the boasting or glorying about the humiliation would particularly fit a wealthy believer, the points then made about the perishing of the rich man like a beautiful blossom can apply to all those having abundant possessions.

Later manuscripts (in verse 12) add either “Lord” or “God” to identify the one who has promised.

For the concluding phrase of verse 17, the readings of manuscripts vary. A literal rendering of what is commonly regarded as the better manuscript reading would be, “with whom there is no variation or a shadow of turning.” This could mean that, with God, there is no variation or a shadow (or darkening) that is caused by turning or by a change. The text of fourth-century Codex Vaticanus could be interpreted to mean that, with God, there is “no variation that stems from the turning of a shadow.” Translators have variously rendered the phrase (“with whom there is no variation or shadow due to change” [NRSV]; “with whom there is no alteration or shadow caused by change” [NAB]; “there is no variation, no play of passing shadows” [REB]).

The opening expression in verse 19 varies in manuscripts. Many later manuscripts read hóste (“therefore”), whereas fourth-century Codex Vaticanus and numerous other manuscripts say íste (“know”), which is both the second person plural indicative or imperative form of the verb oida. Depending on which Greek text they followed or whether they considered the verb for “know” to be either indicative or imperative, translators have varied in their renderings.

J. B. Phillips interpretively paraphrased the passage in keeping with the reading “therefore.” “In view of what he has made us then, dear brothers, let every man be quick to listen but slow to use his tongue, and slow to lose his temper.”

Translators who considered the verb for “know” to be an imperative have added an object (often the word “this”), as there is none in the Greek text. “My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry.” (NIV) “You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger.” (NRSV) “Remember this, my dear brothers: everyone should be quick to listen but slow to speak and slow to human anger.” (NJB)

In The Revised English Bible, the thought of “knowing” is linked to the previous verse, indicating that believers can be certain of what God has done in bringing them to birth by the word of truth to be a kind of firstfruits. “Of that you may be certain, my dear friends. But everyone should be quick to listen, slow to speak, and slow to be angry.”

Part of the directive in verse 19 is found in Sirach 5:11(13), “Be quick in your hearing, and with patience express a reply.” (LXX) Admonition to control one’s speaking and temper is also found in the book of Proverbs. “He who controls his lips has insight.” (Proverbs 10:19) “A quick-tempered man acts foolishly.” (Proverbs 14:17)

In verse 26, many later manuscripts add “among you” in relation to the one considering himself to be pious.

James 2:1-26

Addressing believers as “my brothers,” fellow members of God’s family of beloved children, James admonished them not to show favoritism (literally, “accept faces”), assessing the worth of others on the basis of their possessions and social status. His words may be understood either as a question or as an introductory statement to the exhortation that follows. As a question, the verse could be rendered literally, “My brothers, do you not, with partiality, hold the faith of our Lord Jesus Christ of glory?” Another possible literal translation could be, “My brothers, do not, with partiality, hold the faith of our Lord Jesus Christ of glory.” (2:1)

Translators have variously rendered verse 1, often supplying words that are not in the Greek text. “My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ?” (NRSV) “My brothers, show no partiality as you adhere to the faith in our glorious Lord Jesus Christ.” (NAB) “My dear brothers and sisters, as believers in our glorious Lord Jesus Christ, never think some people are more important than others.” (NCV) “My friends, you believe in our Lord Jesus Christ who reigns in glory and you must always be impartial.” (REB)

The “faith of our Lord Jesus Christ” is the faith that has him as its object. It is faith or trust in him and all that he accomplished when surrendering his life. As the highly exalted one with divinely granted authority over everything in heaven and on earth, Jesus Christ is the Lord of “glory,” the glorious or magnificent Lord. Any display of partiality is inconsistent with faith in Jesus Christ. This is because all who put their faith in him come to be “sons” of God, enjoying the same standing in God’s family as all others who have been reconciled to him as his beloved children. (2:1)

Among those to whom James wrote, certain believers did not act in harmony with their faith in Christ. They showed partiality, treating wealthy or influential individuals with far greater respect than poor persons. Two visitors might enter their meeting place (literally, “synagogue,” which can apply either to a place of gathering or the meeting itself). One of the men may be splendidly attired and have gold rings on his fingers, indicative of his wealth and social standing. The other visitor may be extremely poor and dressed in rags (literally, “filthy” or “soiled clothing”). (2:2)

If the well-dressed man is given special attention and offered a choice seat while the poor man is told to keep standing or to sit on the floor (below someone’s footstool), believers would be guilty of discrimination and reveal themselves to be judges who make “evil decisions.” Their judgments would be based on outward appearances and, therefore, on the wrong standards. To make this important point about partiality, James presented it in the form of a rhetorical question. (2:3, 4)

He then stressed the impropriety of such preferential treatment, introducing his comments with the words, “Listen, my beloved brothers.” Although certain ones had acted wrongly, he did not reject them but addressed them as beloved fellow members of God’s family. By means of a rhetorical question, James reminded them that God had chosen the poor (the nobodies as far as the world was concerned) to be “rich in faith and heirs of the kingdom which he promised to those loving him.” (2:5)

The communities of believers to whom James directed his words were much like the one in Corinth. Based on human evaluation, not many among them were wise, influential, or of noble birth. (Compare 1 Corinthians 1:26-29.) Nevertheless, God had chosen the poor or insignificant ones to be rich in faith. They had responded to the message about Christ, and so God chose them to be his children, members of his family who are “rich in faith,” having the fullness of trust in him and his Son that is a priceless possession. This faith is their true wealth, for it makes possible an enduring relationship with him and his Son. As God’s children, they are “heirs of the kingdom,” which signifies finally entering as sinless persons into the realm where he is recognized as the Sovereign who exercises supreme authority by means of his unique Son Jesus Christ. This is the kingdom or royal realm that God has promised to all who love him, and this love is evident from their earnest desire to do his will. (2:5; see the Notes section.)

When according greater honor to the wealthy, believers dishonored the poor, the very ones who had proved to be more responsive to the good news about Jesus Christ. The rich, on the other hand, were undeserving of the kind of deference certain believers showed to them when they came to one of their gatherings. As a class, the wealthy mistreated believers and dragged them before courts. While the oppression from the rich may, in part, have been prompted by their hostile rejection of the message about Jesus Christ, it could also have been from their greed for material advantage. The rich commonly were intent on increasing their holdings. (2:6)

Wealthy unbelievers often were the ones who blasphemed the “good name.” Believers identified themselves as belonging to the Lord Jesus Christ. Accordingly, when unbelievers spoke abusively of them, they blasphemed him or the “good name” (the most excellent name by which believers were called). (2:7)

The ones to whom James wrote would be doing well if they “fulfilled” or observed the “kingly” or “royal law according to the scripture, ‘Love your neighbor as yourself.’” (Leviticus 19:18, LXX) The command calling for love to be shown to one’s neighbor or fellow is “according to” or set forth in the holy writings. It is a “kingly law,” for it is the command of God, the Supreme Sovereign. Moreover, it is “kingly” from the standpoint of being the command that sums up all the others that relate to the treatment of fellow humans. So it is a law that stands in the foremost position like a king in relation to all the other commands. In relation to the context, heeding the kingly law of love required that believers treat others impartially. (2:8; see the Notes section.)

If, however, believers were to show partiality (literally, “accept faces”), judging by outward appearances and acting accordingly, they would be “working” or practicing sin. The law of love would reprove them as transgressors. Their partial treatment of others would reveal lack of love for those whom they dishonored, exposing the partial believers as having transgressed the command to love their neighbors as themselves. (2:9)

James referred to the law with its numerous commands as being one law. Accordingly, individuals who observed all the requirements of the law but violated one command made themselves guilty of lawbreaking and so violated “all,” that is, the law as a whole. The keeping of numerous other commands did not cancel out the violation of any one command. (2:10)

The whole law has one source, God. He is the one who said, “You shall not commit adultery,” and also said, “You shall not murder.” (Exodus 20:13, 14 [13, 15, LXX]; Deuteronomy 5:17, 18, LXX) Therefore, the man who did not commit adultery but did murder constituted himself a transgressor of the law. His observing one command did not offset his violating the other one. It appears that James purposely singled out the two commands because he later discussed how believers could make themselves guilty of adultery through friendship with the world and commit murder through unloving actions. (2:11; 4:1, 2, 4; 5:4; see the Notes section.)

Believers needed to speak and act like persons who would be judged by the “law of freedom.” Based on the context, the “law of freedom” would be the “kingly law,” which obligates believers to treat others in a loving manner. The motivation for speaking and acting in harmony with the command to love one’s neighbor or fellow as oneself would not be the restraint stemming from a fear of punishment for transgressions. Instead, an inner motivation is involved, for (as set forth in Jeremiah 31:33 regarding the new covenant) the law is written on the hearts and so is an integral part of the individual’s inmost self. Accordingly, it is not a law characterized by the imposition of external restraints but a law of freedom, one that rightly motivated individuals choose to obey in response to the prompting of their inmost selves. At the same time, believers need to recognize that they are accountable to God and his Son for their words and actions. This means that they will be judged by the “law of freedom,” that is, the basis for judgment will be whether love guided their words and deeds. (2:12; compare Matthew 25:31-46.)

One’s showing mercy or compassion for others and actively responding to their needs is an expression of love. Therefore, the one who did not act in a compassionate manner toward those in need would not be shown any mercy when faced with judgment. “Mercy glories over judgment.” One’s having acted compassionately toward others means that one will be shown mercy at the time of judgment. In this way, the individual’s record of mercy determines whether the judgment will be favorable or condemnatory. In the case of merciful persons, their record of mercy and the corresponding mercy associated with their judgment, will glory or triumph over any unfavorable judgment that might otherwise be pronounced against them. (2:13)

“Of what benefit [is it], my brothers, if one should say, ‘[I] have faith,’ but he does not have works? That faith cannot save him, [can it]?” A faith or belief that is a mere expression of the lips has no substance. It gives no evidence of being a genuine trust in God and Christ. There must be actions that demonstrate the existence of a vibrant faith. Mere words cannot save or deliver anyone from sin and the condemnation to which it leads. When one truly puts faith in Christ and the value of his sacrificial death, conduct consistent with that faith follows. (2:14)

James illustrated that words are not enough; there must be action. A brother or a sister may be “naked,” lacking adequate clothing, and without essential food for the day. If someone were to do nothing to help the destitute person but say, “Go in peace; keep warm and well-nourished,” the needy one would not be benefited. To send a poor brother or sister away with such words and nothing for bodily needs would actually be hurtful and cruel, revealing a tremendous lack of love and compassion. (2:15, 16)

Only if the poor brother or sister had been given needed food and clothing would it have been appropriate to wish him or her well. Likewise, faith must be accompanied by works that harmonize with it. Faith without works, or belief expressed merely with the lips, is “dead,” unproductive, or nonexistent. “According to itself,” or “by itself” and so without any tangible evidence of accompanying works, any claimed faith would lack substantive proof of existence as an activating force in the life of the individual. (2:17)

It appears that James introduced an objection to what he had written about faith and works. “But someone will say, ‘You have faith, and I have works.’” This could be understood to be an assertion that, in their relationship to God and Christ, individuals vary, with certain ones having faith and others having deeds. (2:18)

To indicate that only the first statement in verse 18 constitutes the objection, numerous translations use quotation marks (NAB, NIV, NRSV), and others are more explicit in their renderings. “But someone may say: ‘One chooses faith, another action.’” (REB) “Suppose someone disagrees and says, ‘It is possible to have faith without doing kind deeds.’” (CEV)

If only the opening statement of verse 18 is regarded as the objection, the response of James follows. A number of translations make this explicit in their renderings, “To which I reply: ‘Show me this faith you speak of with no actions to prove it, while I by my actions will prove to you my faith.’” (REB) “I would answer, ‘Prove that you have faith without doing kind deeds, and I will prove that I have faith by doing them.’” (CEV) The implication is that, without “works” or “deeds,” a person would not be able to prove that he had faith. (2:18; for other possible ways this verse may be understood, see the Notes section.)

Seemingly, certain believers may have felt that faith or belief in one God was sufficient. While belief in the one God is acknowledged as good (“you are doing well”), this in itself is not enough to be divinely approved. “Even the demons believe and shudder.” The demons or disobedient angels (Jude 6) do not deny that God exists, but their belief in God did not prevent them from pursuing a course contrary to his will for them. Their belief was not a faith that manifested itself through good deeds. Therefore, they shudder or tremble in fear on account of the severe judgment that will be expressed against them. (2:19)

James addressed as an “empty man” the person who would object to the necessity of deeds that were a product of genuine faith. Such an individual would be one who thoughtlessly failed to give the essential consideration to the matter of faith and so remained ignorant. James asked whether the “empty man” wished to know or desired proof or evidence that “faith without works is inactive” (argós), useless, or unproductive of any positive good. Instead of the Greek word argós many manuscripts read “dead” (nekrós), and one seventh-century manuscript (P74) says “empty” (kenós). While the words appearing in manuscripts differ, the basic thought is that a faith without corresponding deeds is worthless, dead, and lacking all vitality. (2:20)

When referring to Abraham as “our father” or ancestor, James may have had Jewish believers in mind. There is also the possibility that he considered Abraham as the “father” of all who possessed a faith like his, which would have included non-Jewish believers. Directing his rhetorical question to the “empty” objector, James asked, “Was not Abraham our father justified by [literally, ‘out of’ or ‘from’] works when he presented his son Isaac on the altar?” This question, as the next verse indicates, is not to be understood as meaning to preclude faith. What Abraham did in attempting to offer Isaac proved that he fully trusted God and the promise he had made to him regarding his son. God accounted Abraham as righteous, upright, or approved because he acted in harmony with his faith or trust. (2:21)

Based on what Abraham did, James continued, “You see that faith operated along with his works, and, by [literally, ‘out of’ or ‘from’] works, faith was perfected.” Abraham’s “works,” or his action in attempting to offer Isaac, did not take place apart from his faith. The “works” constituted a tangible expression of his faith, the works being active along with his trust in God and his word. Upon having demonstrated his willingness to obey God’s command to the point of attempting to offer his own son as a sacrifice, Abraham’s faith came to be perfected or completed as a tested faith that had been revealed as truly genuine. (2:22)

On account of what Abraham did, the “scripture” about his being justified “was fulfilled.” The words of this “scripture” are found in Genesis 15:6, where they are linked to God’s covenant promise made to Abraham long before Isaac’s birth. The “scripture” says, “But [not in all manuscripts] Abraham believed God, and it was credited to him as righteousness.” After Abraham had demonstrated his faith under test, the words about his being justified took on their fullest significance, for he then, on account of the “works” that expressed his faith, received the angelic confirmation of having God’s approval and the assurance of future blessing. (Genesis 22:10-18) Moreover, Abraham came to be called “friend of God,” a man whom God loved and approved. He was also a “friend of God” from the standpoint of his loving God, demonstrating that love by loyal obedience. (2:23; 2 Chronicles 20:7; Isaiah 41:8; see the Notes section.)

The case of Abraham established that a man is justified or constituted right with God by (literally, “out of” or “from”) “works” and not by (literally, “out of” or “from”) “faith alone.” The mere profession of faith or belief in God is not enough; there must be deeds that undeniably establish that the individual truly has faith or trust in God and his word. (2:24)

Likewise, by works, the harlot Rahab was justified or divinely approved. Based on her knowledge of the miracle at the Red Sea after the Israelites left Egypt and of the later defeat of the Amorite kings Sihon and Og, she expressed her faith or belief that YHWH, the God whom the Israelites worshiped, had given them the land of Canaan. (Joshua 2:8-10) Her faith proved to be genuine, for she acted on it when accepting the Israelite “messengers” (“spies,” according to other manuscripts) into her home and afterward sending them away by another route so that they would escape detection and be able to return safely to the Israelite camp on the east side of the Jordan River. So, by reason of her good “works” for the two Israelite spies and which deeds had been prompted by faith, Rahab came to be approved, resulting in the preservation of her life and that of her relatives when Jericho was destroyed. (2:25; Joshua 2:14-19; 6:17)

As illustrated in the case of Abraham and of Rahab, a genuine faith is expressed in action. Deeds motivated by trust in God and his word are the tangible expressions of an existing faith. “Just as the body without spirit is dead, thus also faith without works is dead.” Without the “spirit” or the animating life principle, a physical body is dead. Likewise, when there are no deeds that prove the existence of belief, the professed faith is merely an expression of the lips. It is dead, for such a faith is unproductive. (2:26)

Notes:

In verse 5, manuscript readings differ. The ones God has chosen are designated as the “poor to the world” (that is, poor in the estimation of the world of mankind), the “poor in the world,” or the “poor of the world.”

The quotations in verses 8 and 11 correspond to the wording in the extant Septuagint text.

In verse 18, the addition of quotation marks or of words to make the meaning explicit affects the way in which what James said is understood. Nevertheless, the basic message is that actions prove the existence of faith.

Many regard only the first statement of verse 18 to be the objection, but others have understood the objection to include the entire verse. “If we only ‘have faith’ [a] man could easily challenge us by saying: ‘You say that you have faith and I have merely good actions. Well, all you can do is to show me a faith without corresponding actions, but I can show you by my actions that I have faith as well.’” (J. B. Phillips)

The German Gute Nachricht Bibel, on the other hand, presents the objector’s words as only relating to faith. Aber vielleicht wendet jemand ein: »Hast du überhaupt Glauben?« Darauf antworte ich: Ich habe die Taten! Zeig mir doch einmal deinen Glauben, wenn du mir nicht die entsprechenden Taten zeigen kannst! Aber ich will dir meinen Glauben aus meinen Taten beweisen. (But perhaps someone may object: “Do you even have faith?” To that I answer: I have the deeds! Show me then your faith if you cannot show me the corresponding deeds! But I will show you my faith by my deeds.”)

Still another view is that James introduced the speaker to support the point that faith without works is dead. This introduced speaker would then be represented as addressing someone who objected to what James had said about faith and works. “You maintain that you have faith, but I have works. Show me the faith you claim to have without works, and I will show you my faith by my works.”

In his letter to the Romans (4:3), Paul used Genesis 15:6 to prove that Abraham was not justified on the basis of works. His purpose for quoting from Genesis 15:6 was not the same as that of James in his letter (2:23). The apostle Paul established that works could not earn one an approved standing with God but that the individual is justified on the basis of faith. James, on the other hand, presented matters from a different perspective. A living faith is revealed when it prompts good works. So the individual is justified on the basis of the works that are a product of faith. Both Paul and James are in agreement that the faith which leads to having an approved standing with God is not a mere expression of the lips but is an active faith that manifests itself in words and actions that are consistent with it. Like James, Paul emphasized the need for believers to live upright lives.

James 3:1-18

The admonition that not many should seek to become teachers appears to be directed to those who were not qualified. Addressing fellow believers as “my brothers,” James reminded them that teachers were subject to a severer judgment or greater scrutiny than others in the community of believers. As instructors of fellow believers, teachers had a larger sphere of influence, and any errors they might make could have serious consequences. They needed to be exemplary in their personal conduct, and those being taught would rightly expect them to adhere to the highest standards possible. (3:1)

James included himself when he acknowledged that all of us stumble often or make many mistakes. A man who does not stumble in word, making no mistakes, would be a “perfect man, able to bridle his whole body.” Even for qualified teachers, making mistakes is inevitable. The potential for serious error is far greater in the case of persons who are in no position to be teachers. This should have prompted those who wanted to be teachers to think seriously about whether they were prepared to face greater accountability than others, especially since the potential for making mistakes was very real and could cause harm to those who followed the erroneous instruction. Only a “perfect man” would succeed in being able to express himself correctly at all times and with the right disposition. Sound teaching involves more than one’s imparting and applying information accurately. What is being taught also needs to be conveyed with the right disposition and with a deep interest in all who would benefit from good teaching. Considering the difficulty of flawless control over one’s speaking, the man who would have perfect mastery over what he says and how he expresses it would be able to exercise like control over his whole body, using every part of his body in a faultless manner. (3:2)

With bits in the mouths of horses, humans control the entire body of the animals, forcing them to move according to the will of the riders. Large sailing ships, driven along by strong winds, are controlled by the small rudder which the pilots steer. Both of these examples illustrate that a comparatively small device can control something that is far larger. Moreover, the two examples also serve to confirm that perfect control of the comparatively small tongue would mean that the one who had such mastery of it could bridle his entire body. (3:3, 4)

As the organ of speech, the tongue, though a small body part, is involved in voicing great “brags” or pretensions. Often the uttered claims fall far short of actual accomplishments, and the expressions of the tongue can also cause much harm. James illustrated that something that may appear insignificant in size can be responsible for great damage. It takes just a little fire, a spark, to set a whole forest ablaze. (3:5)

The tongue, when used to utter slander, inflammatory remarks, or abusive speech, is a “fire,” unleashing a destructive force that can reach out to harm many. James added that, among the parts of the body, the tongue is a “world of unrighteousness.” Every conceivable evil or injustice can first be expressed or incited by the tongue. In a sense, therefore, the tongue is a whole world of wickedness in miniature form. (3:6)

When used to express hurtful, abusive, or slanderous words, the tongue becomes an instrument of defilement. The whole body is soiled, for the utterances come to identify the whole person as a slanderer, a liar, or a hateful individual. (3:6)

A misused tongue sets the “wheel of the birth” or “existence” ablaze. The expression “wheel of existence” could designate the course of life. Translators have rendered it as “the entire course of our lives” (NAB), “cycle of nature” (NRSV), “a person’s entire life” (CEV), “our entire environment” (unsere ganze Umgebung [German, Hoffnung für alle]), and “our life from birth to death” (unser Leben von der Geburt bis zum Tod [German, Gute Nachricht Bibel]). The misused tongue damages the individual speaker and can corrupt everyone who is directly affected by it, polluting the whole environment into which a person comes at birth. (3:6)

James referred to the destructive power the misused tongue can unleash as “being set ablaze by Gehenna.” The designation “Gehenna” is evidently to be linked to the Valley of Hinnom, where unfaithful Israelites anciently engaged in idolatrous rites. Godly king Josiah eradicated idolatry and defiled the location, at which time or later the valley came to be used as a refuse dump. (2 Kings 23:10) It appears that this is the reason fire and worms or maggots are associated with Gehenna. With reference to the tongue, the meaning appears to be that the destructive power of the tongue is fueled by the intensity of the blazing Gehenna. (3:6)

Humans have tamed and been able to tame all kinds of wild animals, birds, reptiles, and sea creatures. (3:7) Ancient accounts reveal just how successful people have been. Among the tamed animals were lions, panthers, bears, elephants, apes, and monkeys. Apes were taught to play musical instruments, and they were trained to drive chariots to which dogs were hitched. According to Suetonius (Twelve Caesars, Tiberius, 72), Caesar Tiberius had a serpent that he fed “from his own hand.” Pliny the Elder (in his Natural History, Book X, chapter 43) mentioned that nightingales were very popular among the Romans, frequently being sold for as much as the price of a slave. Often the birds would “sing at command.” In his fictional work, the first-century writer Petronius, says about the home of Trimalchio, “A golden cage hung in the doorway, and a spotted magpie in it greeted visitors.” Ravens were also popular for imitating human speech, as was the green Indian parrot. Mullets and eels were trained to feed from the hands of their owners.

While able to manage, train, or tame a great variety of creatures, sinful humans have not been able to restrain their tongue from speaking what should never be uttered. As the organ of speech, the tongue has proved to be injurious and filled with lethal poison. The lies, slander, bad advice, and error it expresses repeatedly are responsible for much harm and even death. (3:8)

With the tongue, humans can bless or praise the “Lord and Father,” the God to whom all owe their existence. Yet with the same organ, people can curse men who are made in God’s likeness. They direct abusive words against persons who are his creation and, being in his image, are endowed with attributes like his. These godly qualities include the capacity for thought, wisdom, love, a sense of right and wrong, compassion, fairness, sympathy, and an appreciation of beauty. (3:9; see the Notes section.)

“Out of the same mouth come blessing and cursing.” That this would be the case is incongruous, contrary to the norm in the natural world. When directing his words to fellow believers, his “brothers,” James noted that this should not be so. (3:10)

Using rhetorical questions directed to fellow believers (his “brothers”), he then illustrated how this is contrary to what occurs in the natural world. Spring water flowing from the same opening does not change from fresh to brackish (literally, “pours forth the sweet and the bitter”), does it? Can a fig tree yield olives or a grapevine produce figs? Of itself, salt water does not produce fresh water suitable for drinking purposes. (3:11, 12)

The emphasis on the great harm that the tongue can cause served to warn individuals not to be hasty in considering themselves qualified to teach others. James then raised the question, “Who among you is wise and knowledgeable?” This relates to the wisdom and knowledge needed in order to teach others. Wisdom requires being able to impart knowledge in a manner that has a wholesome effect on those who are being taught. Therefore, James stressed the need for the right disposition. A man who is truly wise should be able to show by his good conduct that his deeds give evidence of the gentleness, meekness, or humility that comes from wisdom. For his teaching to be effective, a teacher must be able to engender a favorable response in those whom he instructs. This requires treating the ones being taught with respect, not making them feel that they are ignorant inferiors. An arrogant bearing and harshness are repelling, whereas kindness, gentleness, and an unassuming disposition on the part of a teacher invite a positive response in those who are being taught. (3:13)

If in the “heart,” the deep inner self, a man were to harbor bitter envy or jealousy and contentiousness, selfish ambition, or a quarrelsome spirit, he would have no basis for boasting about how suitable he was to function as an instructor of others. Instead, any of such bragging about himself would actually be “lying against the truth.” Bitter envy, or begrudging what others are or may possess and being resentful toward them, and a quarrelsome attitude run counter to what an exemplary teacher should be. Accordingly, any claim by envious and quarrelsome individuals about their suitability as teachers would be a lie. It would be “false to the truth,” the truth being that they are unfit as teachers because of their jealousy or envy and their contentiousness or selfish ambition. Their quarrelsome disposition would also be contrary to the words and example of Jesus Christ and, therefore, would grossly misrepresent the truth he taught. (3:14)

“Wisdom” that is linked to envy and contentiousness is no real wisdom. It does not “come down from above,” for it does not have a heavenly or a divine source. God is not the one responsible for this ignoble kind of “wisdom.” It is “earthly, unspiritual, demonic.” In being “earthly,” this professed “wisdom” is of a debased nature as if derived from the dirt. It is the possession of earthlings who are not endowed with the genuine wisdom that comes from God. This ignoble “wisdom” is unspiritual (literally, “soulical”), being more like that of an animal that has no moral discrimination and is controlled by its senses to act instinctively. In being demonic, it is a wisdom associated with evil, corruption, hatred, and depravity. (3:15)

Jealousy or envy and contentiousness, strife, or selfish ambition destroy good relationships and give rise to ill-will and constant quarreling. Therefore, wherever these destructive traits exist, there will be a disorderly or tumultuous environment. Insecurity, suspicion, hatred, and divisiveness will prevail. Envy or jealousy and contentiousness or selfish ambition provide the breeding ground for every base or morally corrupt thing. (3:16)

Traits that are of an earthly, unspiritual, and demonic kind are the antithesis of the wisdom that comes from above, the wisdom that has God as its source. This wisdom is “first pure” or “chaste.” There is nothing of a defiling nature associated with it, and those who are guided by it conduct themselves uprightly and interact with fellow humans in a loving and caring manner. (3:17)

The wisdom from above is “peaceable.” Persons who possess this wisdom are not quarrelsome nor vengeful. In their dealings with fellow humans, they promote good relationships with and among them. They endeavor to resolve differences amicably and seek to understand others better. (3:17)

Persons who have the wisdom that comes from above are forbearing (epieikés), tolerant, gentle or courteous. Instead of insisting on the letter of the law, they look at matters humanely and understandingly. (3:17)

Heavenly wisdom is revealed in an individual’s readiness to comply with whatever is right and fair. The Greek word eupeithés is descriptive of a person who is compliant and cooperative, not stubborn or resistant but yielding when the situation calls for making changes. (3:17)

Individuals who are “full of mercy” would be ready and eager to aid persons who are in need. Compassionate people would be willing to forgive, not harboring grudges or becoming resentful. They would give others the benefit of the doubt, not putting the worst construction possible on what fellow humans may do or say. (3:17)

“Good fruits” would include all actions that are morally good, deeds that stem from pure motivation and even exceed what others might expect from an upright person. Good fruits would be an evidence of love, a selfless and kindly disposition. (3:17)

Partiality is not the product of heavenly wisdom. Persons who manifest this wisdom do not show favoritism, not giving preferential treatment to those who are wealthy, prominent, or influential. In their interactions with others, they are considerate, kind, and loving, diligently striving to accord everyone the respect that is their rightful due. (3:17)

A hypocrite is a person who dissembles or puts on a pretense. In its basic sense, the Greek word for “hypocrite” (hypokrités) designates “one who answers” and came to be the term for an “actor,” a person who plays a part on the stage. Actors wore large masks equipped with devices that amplified the voice, and so the term hypokrités came to be used in a metaphoric sense to apply to a person who plays a part, a pretender, or a dissembler. Persons who are free from hypocrisy do not put on a false front. Their words and actions are a true reflection of their inmost selves. (3:17)

The “fruit of righteousness” may refer to all the good that results from righteousness, uprightness, or right living. Another possibility is that “righteousness” (that is, what God considers to be right, just, or upright) is itself the fruit. Either what righteousness yields or righteousness itself can only flourish where peace prevails or in an environment of mutual understanding and unity. One way to understand the concluding verse of chapter 3 is that persons who promote peace, working to further good relationships with and among others, are the ones who sow the seed that yields righteousness or right living as a fruit or that produces the deeds that are right and good. (3:18; see the Notes section.)

Notes:

In verse 9, numerous later manuscripts read “God” instead of “Lord.”

Verse 18 has been variously understood, and this is reflected in modern translations. “And the seed whose fruit is righteousness is sown in peace by those who make peace.” (NASB) “When peacemakers plant seeds of peace, they will harvest justice.” (CEV) “And the wise are peacemakers who go on quietly sowing for a harvest of righteousness — in other people and themselves.” (J. B. Phillips) “Peace is the seed-bed of righteousness, and the peacemakers will reap its harvest.” (REB) “And peace, for those who strive for peace, is the seed of which the harvest is righteousness.” (Weymouth) Die Frucht der Gerechtigkeit aber wird in Frieden denen gesät, die Frieden stiften. (The fruit of righteousness, however, will be sown in peace for those who promote peace. [German, revised Elberfelder Bibel]) Die Früchte, die vor Gott bestehen können, wachsen dort, wo Friedensstifter eine Saat des Friedens säen. (The fruits that can remain before God grow there where peacemakers sow a seed of peace. [German, Neue Genfer Übersetzung]) Die Saat der Gerechtigkeit, von Gott gesät, geht nur bei denen auf, die auf Frieden aus sind, und nur bei ihnen bringt sie Frucht. (The seed of righteousness, sown by God, only springs up among those who aim for peace, and it bears fruit only among them. [German, Gute Nachricht Bibel]) Wo Frieden herrscht, wird (von Gott) für die Menschen, die Frieden stiften, die Saat der Gerechtigkeit ausgestreut. (Where peace prevails, the seed of righteousness will be scattered [by God] for the people who promote peace. [German, Einheitsübersetzung])
 

James 4:1-17

James appears to have been informed about serious cases of disunity existing in the communities of believers to whom he directed his letter. He raised the question as to why conflicts and fighting existed among them. To identify the source, he raised another rhetorical question, “[Is it] not from here, from your lusts [hedoné] that battle in your members?” (4:1)

The Greek word hedoné basically means “pleasure.” In this context, the term may be understood to signify “selfish desire,” “passion,” or “lust.” Within the individuals, the improper desires carry on a conflict, exerting increasing pressure to be satisfied. These desires are like an occupying army that seeks to command and control the members of the body. When individuals yield to the desires, the welfare of others is ignored, with the focus being on self-interest or on what is presumed to bring personal pleasure. Whenever this happens in a community of believers, unity is destroyed. Distrust, suspicion, exploitation, and hurt feelings ruin what may at one time have been an environment where exemplary love prevailed. As a result, individuals begin to quarrel and fight with one another. (4:1)

Even though certain ones had wrong desires and yielded to them, they still did “not have” or did not obtain what they wanted, leaving them empty-handed. Seemingly, regarding the lengths to which they went in efforts to satisfy their cravings, James continued, “You murder and are jealous [zelóo].” Their murdering may be understood to apply to their manifesting a hateful disposition and a callous disregard for others, which would have been tantamount to murder. Another possibility is that the rich withheld the rightful wages from workers or deprived them of life’s necessities by means of judicial proceedings, robbing them of their livelihood and so, in effect, murdering them. (4:2; compare 1 Corinthians 6:5-9 and see the Notes section.)

The Greek verb zelóo can also mean “to envy” or “to covet.” Certain ones were apparently filled with ill-will toward those who possessed what they themselves did not have but strongly desired. Their actions and their desires, however, did not result in obtaining what they wanted. (4:2)

The lusts and the base means to which individuals resorted to attain their selfish objectives led to fights and conflicts. Those who came to be embroiled in fighting and warring did not come to have or possess because they did not ask. They did not pray to God and, in view of their conduct, could not have done so in an acceptable manner. (4:2)

Those who did ask, or pray, did “not receive.” Their petitions did not receive God’s favorable hearing because of their asking wrongly. When praying, they had neither the right disposition nor the proper motive. All they really wanted was to satisfy their selfish desires (literally, “that you might spend [the things asked for] on your lusts”). (4:3)

Believers are parties in the new covenant and, on the basis of Christ’s sacrifice, have been reconciled to his Father. Their relationship to God, however, depends on continuing to live in a manner that accords with their having been forgiven of their sins and on being faithful to him. A failure to do so constitutes a violation of the covenant relationship with him and, therefore, is “adultery.” James addressed those who engaged in “fighting and warring” as “adulteresses” or, according to other manuscripts, as “adulterers and adulteresses.” By means of a rhetorical question, he reminded them (literally, “do you not know,” or do you not recognize) that friendship with the world means enmity with God. Therefore, anyone desiring to be the world’s friend would be choosing to have God as his enemy. (4:4)

Conflicts and quarreling, envy or jealousy, and selfish desires are common in the world of mankind that is in a state of alienation from God. Individuals make themselves friends of the world when they think, plan, speak, and act like persons who are alienated from God and have no regard for his ways. Whenever individuals reject the course of selfless love and compassion, and then manifest selfishness, callousness, or hatred, or fight, quarrel, slander, and speak abusively, they incur God’s enmity or displeasure. They reveal themselves to be friends of the world, refusing to reject its hateful ways but, instead, choosing to be like it in its state of alienation from God. (4:4)

No scripture corresponding to the quotation in verse 5 is found in the extant recognized “holy writings.” If the original reading of James 4:5 relates to the condition of sinful humans, possibly Genesis 8:21 may be regarded as expressing a similar thought (“the inclination of man’s heart is evil from his youth”).

The “scripture” is introduced with the words, “Or do you think that, for nothing [for no reason or purpose], the scripture says.” How this “scripture” is to be understood depends on which manuscript reading is followed. According to the oldest extant manuscripts, the verb for “dwell” or “reside” is katókisen (form of katoikízo). As the third-person singular indicative verb form in the aorist tense and the active voice, katókisen can be rendered “he made to dwell.” Literally, the passage could be translated, “Toward envy [phthónos] the spirit that he made to dwell in us is longing.” Many have concluded that the word phthónos here denotes “jealousy,” but this is by no means certain. Translators have either retained the meaning “envy” or have used “jealousy” or a related expression, and some (based on the third-person singular verb) have made an explicit application to God. “The spirit that he has made to dwell in us tends toward jealousy.” (NAB) “The spirit he caused to live in us envies intensely.” (NIV) “The spirit which God implanted in us is filled with envious longings.” (REB) “God yearns jealously for the spirit that he has made to dwell in us.” (NRSV) Earlier, James pointed out that God does not try or tempt anyone (1:13), and so the passage could not mean that God is the active agent in implanting a spirit that “longs” or is inclined to envy. Possibly the thought is that the spirit (the activating or motivating principle) that God permitted to take up residence within sinful humans is inclined to envy. (4:5; see the Notes section.)

Many later manuscripts contain an intransitive form of the verb for “dwell” (katókesen, from katoikéo) not the causative form katókisen (from katoikízo) that is spelled with the iota [i], not the eta [e], after kappa [k] and so, in relation to “spirit,” could mean “the spirit which has taken up dwelling in us.” Based on this significance of the verb, the words of the “scripture” could be rendered, “Toward envy is the longing of the spirit which has taken up residence in us.” This could be understood to signify that the longing, yearning, or strong inclination of the spirit or motivating principle in humans is to envy what others may have or enjoy. Although divinely approved by reason of their faith in Christ and his sacrifice for them, believers are not sinless or liberated from the tendency to envy. (4:5)

If verse 5 relates to the sinful human tendency to envy, the next verse shows why believers can resist succumbing to the improper longing to which the human spirit in its fallen state gives rise. “But the favor [God] grants us is greater.” In expression of his gracious favor or unmerited kindness, God gives his spirit to believers and strengthens them to resist the inclination to sin. Accordingly, the power that God’s gracious favor exerts is far greater than the strong inclination or longing of the human spirit to envy. That believers will be granted divine favor, provided they maintain the right disposition, is confirmed by the quotation from Proverbs 3:34 (LXX), “God opposes the haughty, but grants favor to the humble.” To be a recipient of God’s favor calls for one to submit willingly to his pure ways, not arrogantly resisting or fighting against his permissive or express will. Humble persons acknowledge their need for God’s help, whereas the arrogant trust in themselves and fail to recognize their helpless condition. (4:6)

Because God grants his gracious favor to the humble, believers should seek to subject themselves to him. This requires being responsive to his ways, which are summed up in the commands to love him and fellow humans. It is also essential to submit to whatever trials he may permit one to face, never resorting to base means to gain relief but always relying on him to grant the needed strength to endure. The devil’s objective would be for one, when undergoing distress, to give up or to endeavor to escape by committing sinful acts. Therefore, believers must oppose the devil, relying on divine aid to resist becoming his victim. Believers who take a firm stand for what is right, continuing to look to their heavenly Father and his Son to aid them, can be assured that the devil “will flee from [them].” The adversary would not succeed and so would suffer defeat like that of an enemy who takes to flight. (4:7)

To be able to approach God acceptably, certain believers needed to make changes in their lives. James admonished them, “Cleanse your hands, you sinners, and purify [your] hearts, double-minded ones [literally, double-souled ones].” (Compare Psalm 24:3, 4.) Cleansing the hands would have meant repenting and abandoning divinely disapproved conduct. The “heart” denotes the inmost self, and to purify the heart would signify to cease being divided in affection and loyalty. Among the believers whom James addressed were “double-minded” or “double-souled” ones. Individually, they were like two persons, clinging to the world and, at the same time, professing to be devoted to God and Christ. Therefore, they needed to exert themselves to be exclusively devoted to God and his Son, ceasing to be tainted by a love for the world and its God-dishonoring ways. (4:8)

Believers who had defiled themselves by failing to display love in attitude, word, or deed needed to give serious consideration to their standing before God. This should have made it possible for them to recognize their miserable state and to mourn and weep on account of their having strayed from his ways. Their laughter associated with self-indulgent conduct should have been replaced with mourning. They had reason to be sad about having failed to conduct themselves in a manner that honored God and Christ. The joy they may have had as they pursued their own selfish desires needed to be recognized as having been improper. Their joy or the elated state should have been changed to dejection, a sense of bitter disappointment, shame, and regret. (4:9)

Believers who had sinned needed to humble themselves “before the Lord” (“God,” according to numerous later manuscripts). Their approach to him should have been like destitute beggars, acknowledging their sins and supplicating him for his forgiveness. Upon thus humbling themselves before him as helpless sinners in need of being shown compassion, they could rest assured that they would be granted forgiveness and thus exalted as persons who would be acceptable to him. (4:10)

As members of God’s family of children (“brothers”), believers should not be speaking ill of one another. A believer who speaks evil of his “brother,” demeaning him, blatantly exposing his faults, or raising doubts about his motives, or who “judges” him would make himself guilty of speaking against law and judging law. (4:11)

To “judge” a brother would mean to condemn him on the basis of personal standards, scruples, or biases. This kind of judging would stem from an overly critical and censorious disposition. (4:11)

Divine law requires that love be shown to one’s fellow, but the person who speaks against his “brother” and condemns him violates this law. Acting as if the law did not apply to him, he treats it contemptuously and so speaks against it. He judges law as not deserving to be obeyed. One who thus judges law is not a “doer of law,” for he does not live in harmony with it. In not doing what the law requires, he makes himself a “judge,” a person who has the right to decide his own course or to make his own rules and regulations. When setting up his own standards for judgment, he judges divine law as inadequate. (4:11)

Persons who thus assume the role of judges of divine law are acting presumptuously. “One is lawgiver and judge, the one who is able to save and destroy.” God alone is the rightful lawgiver, for he knows what is best for his creation. He is also the one who flawlessly discerns the hidden motives, is not fooled by outward appearances, and can weigh all the factors when rendering his impartial decisions. Jesus Christ, as the divinely appointed judge, is in position to conform perfectly to his Father’s way of judging. Whereas the Father has committed judging to his Son, he continues to be the Supreme Judge. He is “able to save and destroy,” delivering individuals from condemnation and granting them his approval or destroying them, cutting them off as disapproved without the possibility of any future relationship with him. No human can save or destroy in this manner. Fittingly, James raised the rhetorical question, “You, however [dé, omitted in a number of manuscripts], who are you to judge [your] neighbor?” For believers to presume to be judges would mean to overstep their boundaries as persons who are obligated to love fellow humans, especially their own “brothers” in the faith. (4:12)

Some believers appear to have relied on their own abilities and resources, giving no consideration to their dependence on God when formulating their plans. “Today or tomorrow,” they would say, “we will go to this [particular] city,” remaining there for a year and doing business and making money. (4:13)

They ignored the fact that they did not know what their life would be the next day, let alone a year from then. Human life is transitory. As persons, therefore, people are like a vapor or puff of smoke that appears and then quickly disappears. (4:14)

Instead of arrogantly speaking and planning as if success were sure, believers needed to keep in mind that life has its uncertainties. At all times they should take into consideration God’s will. James gave the admonition, “You ought to say, ‘If the Lord wishes, we shall live and do this or that.’” Whatever God wishes includes both his express will and what he may permit. So when making plans, believers should recognize that they are subject to God’s will. Though not necessarily each time saying, “If the Lord wishes,” they should always plan with an awareness of his will. If he permits that our life continue or he so wills it, then we will live and be able to do “this or that.” (4:15)

Among those to whom James wrote were believers who did not conduct their affairs of life in a manner that reflected an awareness of God’s will. They trusted in themselves and their abilities, resorting to boasting in their arrogance. Their haughty reliance on themselves and their own resources was “evil,” for it ignored God. (4:16)

“If, therefore,” James continued, “one knows the right thing to do and does not, it is sin to him.” In this context, the right thing is to live life according to God’s will. Any failure to do so would be a reflection of haughty self-reliance. This would be sin, for one’s uprightness is demonstrated by one’s recognition of and submission to God’s will. (4:17)

Notes:

Translators vary in the way they punctuate verse 2, which has a bearing on the meaning that is conveyed. “You want something and do not have it; so you commit murder. And you covet something and cannot obtain it; so you engage in disputes and conflicts. You do not have, because you do not ask.” (NRSV) “You covet but do not possess. You kill and envy but you cannot obtain; you fight and wage war. You do not possess because you do not ask.” (NAB) “You want things, but you do not have them. So you are ready to kill and are jealous of other people, but you still cannot get what you want. So you argue and fight. You do not get what you want, because you do not ask God.” (NCV) “You want what you cannot have, so you murder; you are envious, and cannot attain your ambition, so you quarrel and fight. You do not get what you want, because you do not pray for it.” (REB)

For verse 5, translations vary considerably in their interpretive renderings. Many consider the reference to be to God’s spirit. A footnote in the German Neue Genfer Übersetzung presents the following as a possible rendering, Mit leidenschaftlichem Eifer sehnt sich der Geist, den Gott in uns hat Wohnung nehmen lassen, danach, dass wir Gott allein ergeben sind. (With passionate zeal, the Spirit that God permitted to take up residence in us longs that we be exclusively devoted to God.) J. B. Phillips omitted words found in the Greek text, and his paraphrase is more of a rewrite than a translation. “Or do you imagine that this spirit of passionate jealousy is the Spirit he has caused to live in us?”  

James 5:1-20

When pronouncing woe upon the wealthy, James focused on those who exploited the poor. As these rich ones did not use their means to benefit others, they would face divine condemnation. Then they would weep and howl, raising their voices in bitter lamentation over the misery or calamity that would befall them. (5:1)

The wealthy had piled up riches, and so plentiful were their possessions that they had deteriorated from disuse. Their riches had rotted, corroded, or spoiled, and their garments had become moth-eaten. (5:2)

An example from the first century BCE of the kind of wealth certain men in the Greco-Roman world had accumulated can be seen from the comments of the Greek historian Plutarch. In his Lives, he wrote about Lucullus, the Roman general who had gained fabulous wealth from his successful military campaigns and, after his retirement from public and military life, indulged in luxurious living. In Naples, Lucullus had constructed “hills upon vast tunnels,” and had “brought in the sea for moats and fish ponds around his house,” and had “built pleasure houses in the waters.” After seeing this, Tubero the stoic called Lucullus “Xerxes in a gown.” The accommodations of Lucullus in Tusculum featured belvederes, “large open balconies for men’s apartments, and porticos to walk in.” When Pompey came to see him, he criticized him for making a residence that would be “pleasant in summer but uninhabitable in winter.” With a smile, Lucullus replied, “You think me, then, less provident than cranes and storks, not to change my home with the season.”

A praetor, in the process of preparing a lavish performance for the people, asked Lucullus whether he could “lend him some purple robes for the performers in a chorus.” Lucullus responded that he would see whether he had any purple robes and, if he did, “he would let him have them.” The next day he asked the praetor how many purple robes he wanted. “Being told that a hundred would suffice,” Lucullus offered him two hundred. Regarding this incident, the poet Horace reportedly observed, “A house is but a poor one where the unseen and unthought-of valuables do not exceed all those that meet the eye.”

James referred to the gold and silver of the wealthy as having “corroded” (katióo). The Greek verb katióo is understood to apply to rusting, tarnishing, or corroding. In its pure state, gold does not corrode. From ancient times, however, gold has been alloyed with silver, which does corrode, discoloring the gold alloy. (5:3)

The corrosion of the stored-up wealth would prove to be a testimony against the possessors thereof, for the corrosion would prove that these riches had not been put to good use in relieving the distress of the needy. This corrosion or rust would consume their flesh. In their own person, they would experience the bitter consequences from the corrosion that gave evidence of their lack of compassion. No mercy would be extended to them when they faced divine judgment for the record of corrosion that testified against them and which would prove to be their ruin. The words “like fire” could relate to their flesh that would be consumed just like fire consumes combustible materials. (5:3)

Another possibility is that “like fire” is to be linked to the phrase that follows. “It is like a fire which you have stored up for the final days.” (NJB) This would mean that the corrosion is like a fire that they had stored up by their self-indulgent ways and their failure to use their riches aright. This stored-up fire would consume them at the time divine judgment would be executed against them. (5:3)

In the Greek text, the last phrase of verse 3 literally reads, “You have treasured up in [the] last days.” Numerous translations do not include the words “like fire” with this phrase and render the words to indicate that the “last days” had already begun. “You have piled up wealth in an age that is near its close.” (REB) “Yet you keep on storing up wealth in these last days.” (CEV) “You have hoarded wealth in the last days.” (NIV) “You have made a fine pile in these last days, haven’t you?” (J. B. Phillips) With the coming of Jesus Christ to the earth, a new age dawned and so the “last days” had their start. These “last days” would culminate upon his return in glory and the execution of divine judgment. From this standpoint, it could be said that the self-indulgent wealthy were piling up treasures in or during the “last days.” (5:3; compare Acts 2:16-21; 2 Thessalonians 1:5-10.)

Other translations represent the storing up of treasures to be “for the last days,” meaning for the judgment then to be executed. “You saved your treasure for the last days.” (NCV) “This corroded treasure you have hoarded will testify against you on the day of judgment.” (NLT)

In their greed for more wealth, the rich had withheld the wages of the laborers who had harvested their fields. These held-back wages are represented as crying out, that is, crying out to be paid. Wages were due at the end of each workday, and the reapers depended on their pay to obtain daily necessities for themselves and their families. When the agricultural workers did not receive their compensation, they, in their distress, cried out to God. Their cries reached “the ears of the Lord Sabaoth.” “Sabaoth” is a transliteration of the Greek term that is itself a transliteration of the Hebrew word that means “hosts” or “armies,” and the expression “Lord Sabaoth” identifies God as the Lord who has hosts or armies of angels at his command and service. He heard the cries of the unpaid reapers, and so would act against those who had dealt fraudulently with them. (5:4; see the Notes section.)

Here, on earth, the wealthy lived luxuriously and indulged in pleasures without restraint. They “fattened [their] hearts in a day of slaughter.” The fattening of their hearts could apply to indulging their appetites to the full or to making themselves insensitive to the needs and suffering of fellow humans. (5:5; compare 1 Samuel 2:29; Psalm 119:70; Jeremiah 5:27, 28.)

A “day of slaughter” could designate a festive occasion when animals were slaughtered for sumptuous feasting. (Compare Isaiah 22:13.) Another possibility is that, on a day when innocent persons were slaughtered, wealthy oppressors continued to feast. “On earth you have had a life of comfort and luxury; in the time of slaughter you went on eating to your heart’s content.” (5:5, NJB)

Numerous translations render verse 5 to apply to a future day of slaughter, that is, to the time when divine judgment would be executed against the self-indulgent rich. This would mean that, for this future day of slaughter, the rich, like animals to be killed, had fattened their hearts or themselves. “While here on earth, you have thought only of filling your own stomachs and having a good time. But now you are like fat cattle on their way to be butchered.” (CEV) “You have lived on the land in wanton luxury, gorging yourselves — and that on the day appointed for your slaughter.” (REB)

The “righteous one” whom the rich had condemned and then murdered may designate any upright or innocent person. Numerous translations make the general sense explicit, rendering the singular “righteous one” as a plural. “You have condemned and murdered innocent men, who were not opposing you.” (NIV) “You have judged guilty and then murdered innocent people, who were not against you.” (NCV) “It was you who condemned the upright and killed them; they offered you no resistance.” (NJB) “You have condemned and murdered innocent people, who couldn’t even fight back.” (CEV) Through corrupt legal means, the wealthy either brought about the death of innocent victims to attain their base aims or deprived them of their means of livelihood, which would have been tantamount to murder. Because the wealthy had the power, the upright had no recourse. (5:6)

It may be that James also had in mind Jesus Christ, “the righteous one,” in whose judicial murder the rich and influential ones were involved. The Son of God did not resort to violent opposition, but allowed himself to be seized, mistreated, and killed. Moreover, he considers what is done to his disciples as being done to him. (Matthew 25:34-45) So when the rich either brought about the death of any disciples or deprived them of their livelihood, they murdered Jesus Christ, the righteous one. (5:6)

On account of what believers experienced at the hands of influential wealthy persons who persisted in unbelief, they needed to be patient, bearing up under distressing circumstances without bitter complaint or resorting to wrongful means to be relieved of their suffering. Deliverance was certain to come at the time of the Lord’s presence or upon his return as the highly exalted Lord of lords and King of kings. Believers would then be united with him, whereas those who defiantly rejected him would experience eternal ruin. So until the arrival of the Lord Jesus Christ, believers would have to endure patiently when subjected to trials and hardships. (5:7; 2 Thessalonians 1:6-10)

Their patient endurance would assure them of a good outcome. With examples, James illustrated this for his “brothers,” fellow believers in the family of God’s beloved children. A farmer had to wait patiently until the crop matured and he could harvest “the precious fruit of the soil.” Sufficient rainfall is needed for there to be a good harvest. So the farmer had to be patient as he waited for the “early and late” rains. In the land of Israel where James resided, planting was done in the fall, and this was also the season for the early rains. The late rains came in the spring, providing essential water for the maturing crops. (5:7)

Like the farmer, believers needed to be patient. Strengthening their “hearts” could include building an inner resolve not to give up or not to yield to discouragement. Believers were not to allow their hope of future deliverance to grow weak but were to look forward to the glorious arrival of the Lord Jesus Christ. James referred to the Lord’s presence, arrival, or his again being with believers as having “drawn near.” He did not know just when Jesus Christ would return but spoke of his arrival as imminent. At all times, believers were to regard Jesus Christ’s coming again with the kind of certainty associated with an event that was close at hand. (5:8)

In the community of believers, as also in any family, problems and misunderstandings can develop. What others may say and do can at times create friction. James urged his “brothers,” fellow believers, not to complain (literally, “groan”) against one another. They should not make their own standards, views, or scruples the basis for finding fault with their brothers, for this could result in their coming under judgment. God is the Supreme Judge, and he has granted his Son the authority to judge. So the judge to whom James referred could be either the Father or the Son. The previous mention of the arrival of the Lord, however, would indicate that the application is to the Lord Jesus Christ in his capacity as judge. Believers were to keep in mind that the judge was “standing before the doors,” fully aware of what was taking place among them and in a position to judge anyone who wrongly censured his “brother.” This should have restrained them from grumbling about their brothers and making personal judgments concerning them. (5:9)

When it came to distressing experiences, believers should consider the example of the ancient Hebrew prophets, “who spoke in the name of the Lord,” or as representatives of YHWH. Among the people to whom they declared God’s message, they patiently endured suffering, not giving up. Jeremiah, for example, was subjected to mistreatment and imprisonment. Although he at times complained bitterly about his lot, he continued to discharge his commission faithfully and so endured submissively without resorting to sinful acts to free himself from distress. (5:10; Jeremiah 11:18-21; 12:1-4; 15:10-18; 20:1, 2; 37:12-16; 38:1-6)

The record of those who faithfully endured moved James to say, “Look! We call fortunate the ones who have endured. You have heard [about] Job’s endurance, and you have seen the Lord’s end result [télos], that the Lord is very compassionate and merciful.” All who endured faithfully could be referred to as “fortunate,” or in an enviable or desirable state. They enjoyed God’s approval and, therefore, their relationship with him proved to be secure. Believers knew about what had happened to Job. He lost his flocks and herds, all his children perished, he himself was afflicted with an exceedingly painful disease, and three of his close companions falsely accused him of secret sins because they had wrongly concluded that God was punishing him. Like the prophet Jeremiah, Job also complained about his distressing experience, but he did not deny his God and so endured his trials as one who remained faithful to him. (5:11)

The Greek word télos literally means “end,” but it can also denote that which is the end result, the outcome, the conclusion, or the purpose. In the context of verse 11, translators have variously rendered the term. “You remember how patient Job was and how the Lord finally helped him.” (CEV) “You have heard how Job stood firm, and you have seen how the Lord treated him in the end.” (REB) “You have heard of Job’s perseverance and have seen what the Lord finally brought about.” (NIV) “You have heard of the perseverance of Job and understood the Lord’s purpose.” (NJB)

In a number of ways, Job came to be the recipient of divine compassion and mercy. He received a revelation that made it clear to him that he could not possibly comprehend God’s activity. (Job 38:1-40:2) While severely afflicted and not understanding the reason for his suffering, Job had spoken rashly. Therefore, in expression of divine mercy, he was forgiven and acknowledged as approved. Once Job came to discern from the divine revelation the great limits of his understanding, he came to have a clearer vision of God, as if actually seeing him. In his dealings with Job thereafter, God greatly blessed him. Job ceased to be alienated from his relatives, acquaintances, and friends. He came to have twice as many sheep, goats, camels, yoke of bovines, and female donkeys than he had lost. Again Job fathered seven sons and three daughters, the daughters being extraordinarily beautiful. He lived a long and contented life, having the joy of seeing the offspring of his children, both grandchildren and great-grandchildren. (5:11; Job 42:1-16)

In their interaction with one another, some believers may not have been altogether truthful. (Compare Ephesians 4:25.) They may have resorted to oaths to make their words appear to be more trustworthy. Possibly for this reason, James, in keeping with Jesus’ teaching, said, “But above all, my brothers, do not swear, neither by heaven nor by earth nor with any other oath. But let your Yes [mean] Yes, and your No [mean] No, that you may not fall under judgment.” The introductory words, “but above all,” indicate that this was a matter of great importance, although not signifying the most important aspect in the life of believers. Instead of swearing to assure others they were speaking the truth or excusing nonfulfillment of a promise or agreement on the basis that a particular formula used in swearing did not impose a binding obligation, believers should be completely trustworthy in their expressions. Their “Yes” should mean “Yes,” and their “No” should mean “No.” (5:12)

Whenever individuals frequently resorted to oaths in daily life, they exposed themselves as persons whose word could not be trusted. Their choosing to swear by heaven or by earth would have been regarded as having less binding force than swearing by God. So, when failing to live up to their word, even excusing their nonfulfillment of promises because of not having used a particular formula when swearing, believers would have come under condemnation. Others would have judged them as untrustworthy persons or liars, and they would also have become divinely disapproved. (5:12)

Among believers, individuals would find themselves in a variety of circumstances. Some would be experiencing distress, whereas others would be enjoying a state of well-being. James advised the believer who was burdened by difficulties to pray, which would include asking God for aid and strength to be able to endure the affliction. When believers are in good spirits on account of favorable circumstances, they should “sing psalms” or praises, expressing their gratitude to God. (5:13)

Sick believers should call the elders of the congregation, having them pray over them and anoint them “with oil in the name of the Lord.” When ill, individuals are downcast and may begin to have doubts about their relationship to God. They may even find it hard to pray. Therefore, they would benefit from having elders from the community of fellow believers pray over them. The sincere prayer of the elders would be reassuring to the sick, reminding them of their being part of God’s family of beloved children and strengthening their faith in divine power to sustain them. With a renewed focus on divine help and the reassurance of divine love and care, the sick would come to have an inner peace that contributes to recovery. (5:14; see the Notes section.)

Anciently, olive oil was commonly used for medicinal purposes. (Isaiah 1:6; Mark 6:13; Luke 10:34) When the elders anointed the sick with oil, this would have had a soothing or calming effect on the afflicted, contributing to the healing process. The elders would have done the anointing “in the name of the Lord” Jesus Christ, as they would have been acting as his representatives or for him as the congregation’s head who is deeply concerned about the welfare of each individual member. (5:14)

James referred to the “prayer of faith” as “saving” the afflicted one. This “saving” denotes being delivered from the illness and restored to health. In answer to the prayer of the elders who have offered their petitions as an expression of their faith in God and Christ, the holy spirit would operate freely within sick believers. This would result in their having a heightened awareness of divine love for them, producing an inner calm and a trust in divine power to sustain them in their distress. Thus God’s spirit would counteract any negative emotions that would otherwise interfere with recovery. (5:15; see the Notes section.)

Among sick believers, some may additionally have had a troubled conscience because of having sinned. Their spiritual distress could have greatly affected their physical well-being. The psalmist related how miserable he came to feel physically on account of his sin. “My body wasted away with day-long moaning. For day and night your [God’s] hand was heavy upon me; the sap in me dried up as in summer drought.” (Psalm 32:3, 4, REB) Fittingly, therefore, James included the thought that, if the individual had committed sins, it would be forgiven him. The person’s subsequent inward realization that his sins had been forgiven would free him from the emotional burden that otherwise could have seriously interfered with the recovery from sickness. (5:15)

As part of the family of God’s beloved children, believers should not be living secretive lives, presenting a false front about their conduct. Concealment of sin works against healing, for it creates a troubled conscience that is destructive to spiritual and physical well-being. James admonished fellow believers to acknowledge their “sins” (“transgressions,” according to other manuscripts) to one another and to pray for one another, so that they “may be healed.” (5:16)

The essential openness that promotes healing can only exist in an environment where love and trust prevail, for only then will believers feel free to acknowledge their errors, confident that they will not be faced with hateful rejection. In an environment where believers know that they are deeply loved and are not paralyzed by fear of negative consequences from confessing their sins, they are in a position to pray in specific ways for one another because of being aware of the personal struggles others are facing. The prayers of the upright have much power and are effective, for they are favorably heard by God. (5:16)

James focused attention on Elijah to illustrate the power of prayer. Although a prophet with a special commission, he was still a human subject to feelings or emotions “like ours.” As a man, he was no different than any other upright person. Therefore, godly men and women can expect that their prayers will have power and will be effective. So that God’s disapproval of Baal worship might be undeniably revealed, Elijah prayed for it not to rain. In response to this prayer of an upright man, it did not rain for “three years and six months.” (5:17; 1 Kings 17:1; 18:1; see the Notes section.) After this period of drought, Elijah prayed for it to rain, and it did, providing the needed precipitation for the land to yield crops. (5:18; 1 Kings 18:42-45)

Believers should be concerned about one another. When a “brother” or a believer strays from the “truth” (the truth as it relates to Jesus Christ, including his example and teaching), he needs help. If a fellow believer succeeds in turning him back from the wrong course, the sinning or erring “brother” would have “his soul” saved from death, and a multitude of sins would be covered. The “soul” designates the person, and being saved from death would mean being delivered from the condemnation to which sin leads. In many Greek manuscripts, the wording is ambiguous so that the particular “soul” could either be the erring brother or the one who aided him to recover from straying from the truth. The more likely significance is that the “soul” designates the sinner who would be forgiven and so would regain his proper relationship with God and Christ. Likewise, the many sins that would be forgiven or “covered” would be those of the erring brother, not those of the believer who came to his assistance. (5:19, 20)

Notes:

Instead of a form of aphysteréo (“withhold” or “hold back”) in verse 4, many other manuscripts contain a form of aposteréo. Although the original reading of fourth-century Codex Vaticanus is the same as fourth-century Codex Sinaiticus (a form of aphysteréo), a corrector has changed the word to a form of aposteréo, meaning “rob,” “withhold,” “steal,” “defraud,” or “despoil,” or “deprive.” The difference in manuscript readings, however, does not materially affect the understanding of the text.

In verse 14, a few late manuscripts identify the Lord as being Jesus Christ.

Verse 15 is not to be understood that, in each case, believers would recover from illness, but (in answer to prayer) they would always be sustained and strengthened to endure their affliction. James would have known about believers who had died after a period of sickness, but he was also fully aware of the power of prayer. (Compare Acts 9:37.) He, like other believers, understood that all their petitions are governed by the request that God’s will be done. This does not minimize the important role that prayer plays in the recovery from illness. Modern studies have established that the immune system responds to positive thoughts, emotions, and actions, and that persons who come to have a positive outlook because of faith and prayer are more likely to recover from serious illness than are persons without faith.

The account in 1 Kings 17:1 does not say that Elijah prayed for it not to rain, and so James (verse 17) seemingly based his words on another source. Nevertheless, it is reasonable that Elijah would have prayed before he made his declaration to Ahab that there would be neither dew nor rain. First Kings 18:1 mentions the “third year” of the drought, whereas James 5:17 speaks of “three years and six months” without rain. One way this may be understood is that the drought set in after the end of the usual dry season. With no rains coming at the normal close of the dry season, the period without rain proved to be “three years and six months,” whereas the actual time of intense drought was shorter.