Posted by Objective on August 22, 2005 at 21:59:40:
JAMES CHAPTERS 1 & 2
FAITH WITHOUT WORKS IS DEAD
OBSERVATION STAGE
The observation stage is to teach an individual to:
(a) rely on the text at hand, because it is entirely faithful and trustworthy as it stands,
(b) learn that individual verses convey immutable truth and are not to be modified, changed or transformed into something different even from elsewhere in Scripture,
(c) help the individual focus on the text at hand which, by and large, has all the information necessary to understand what it is saying without going on unnecessary tangents elsewhere in Scripture,
(d) help the individual focus on the context at hand as conveyed by the information that is readily available in the text at hand.
A careful observation of chapter one is key to understanding chapter 2, so let's take a look at chapters one and two in their entirety to see what we can observe from them alone, then we will double back and provide corroboration and elaboration as required:
I) [Jas 1:1]:
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings."
A) AUTHOR JAMES DECLARES HE IS A SERVANT/SLAVE OF GOD AND OF THE LORD JESUS CHRIST, I.E., HE IS A BELIEVER
"James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings." =
"doulos" = slave, servant
The author introduces himself as James and declares himself to be a servant of God and of the Lord Jesus Christ.
James identifies himself first and foremost as a servant of Christ Jesus. The Greek word "doulas" is rendered in this verse as servant, lit. a slave, an individual owned by another. The context in this verse of "doulos" is that kind of slavery which is a voluntary and benevolent servitude.
So James' slavery is a voluntary one to the personal benevolent ownership of himself to Christ Jesus.
B) JAMES' LETTER IS ADDRESSED TO PEOPLE FROM THE TWELVE TRIBES OF ISRAEL WHO WERE SCATTERED THROUGHOUT THE WORLD DWELLING AMONG THE GENTILE NATIONS
"To the twelve tribes scattered among the nations. Greetings." =
Evidently, James' letter was addressed to people from the twelve tribes of Israel who were at the time scattered throughout the world and who dwelt among the nations, i.e., Gentile nations. The time the letter was written points to after Christianity had begun and before evangelism of Gentiles had formally commenced.
Notice the absence of concern throughout the epistle of conversion of Gentiles and the absence of reference to leaders of congregations/churches of the kind we now call "pastors". This corroborates the early date of this letter before the outreach to Gentiles as recorded in Acts.
[Zane C. Hodges states, ("The Epistle of James", Grace Evangelical Society, Irving, Texas, 1994, pp. 17-18)]:
"James addresses an audience whom he calls the twelve tribes which are scattered abroad. If we are right in thinking that this epistle was written to Jewish Christians not long after the first persecution of the church in Jerusalem (ca. A.D. 35...), the addressees are the true twelve tribes because their hearts have been circumcised by faith (Col 2:11-12).
In this light, the reference to the readers being scattered abroad (Greek: en te diaspora, 'in the dispersion') does not refer to the Diaspora, i.e., to the dispersion of ethnic Jews all over the Roman world that took place centuries earlier. Instead, it refers to the scattering of Jewish believers in the persecution that followed the martyrdom of Stephen (Acts 8:1). Some time had passed (a few months?) since then, and these believers had taken advantage of less stressful times."
The tone and content of the letter corroborate that Jewish believers are being addressed yet the message is portrayed as inclusive of all believers.
II) [Jas 1:1-4]:
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings.
(v. 2) Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything."
A) JAMES ADDRESSES HIS READERS AS BROTHERS, I.E., BELIEVERS IN JESUS CHRIST, IDENTIFYING HIMSELF AS A FELLOW BELIEVER IN CHRIST
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings. (v. 2) Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials (peirasmois from the root word peirasmos) of many kinds," (Compare v. 2:1) "My brothers, as believers in our Lord Jesus Christ the Lord of glory, don't show favoritism." =
James has already identified himself as a servant of Jesus Christ in verse one, i.e., a believer and brother in Christ. So in verse two the phrase "my brothers" continues the context of brothers in Christ as opposed to Jewish brethren, although the latter is also true but not in view. Compare verse 2:1 above which corroborates this.
So James is addressing his readers as brothers in Christ identifying himself as a fellow believer in Christ. This is corroborated all the more re: the date of this letter being between 45-50 A.D. - long after the dispersion of the Israelites of old. Later verses will corroborate the focus of fellow Israelite believers and believers in general rather than the limited focus of fellow Israelites which the latter is not what the context is limited to in the Book of James.
B) THE SCATTERED TWELVE TRIBES OF CHRISTIAN BRETHREN WERE EVIDENTLY FACING TRIALS OF MANY KINDS - TRIALS OF DIFFICULTY AND PERSECUTION ARE IN VIEW
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings. (v. 2) Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds." (cont.) =
Considering the immediate attention author James gives to trials, the scattered tribes of Israelite Christian brethren were evidently facing trials of many kinds at that time. The phrase "consider it all joy" sets the tone for these trials as difficult ones, even persecution. James tells his Christian brethren to consider facing trials of many kinds as "pure joy ["pasan charan" = lit. "all joy"]."
C) CONSIDER IT ALL JOY TO FACE EXTERNAL TRIALS OF ALL KINDS BECAUSE IT IS ALREADY KNOWN THAT SUCH TESTING OF ONES FAITH DEVELOPS PERSEVERANCE UNTO MATURITY AND COMPLETION AS A BELIEVER - A MESSAGE CHARACTERISTIC OF THE BEHAVIOR OF BELIEVERS, I.E., ISRAELITE CHRISTIAN BELIEVERS ARE IN VIEW
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything." =
"you know" = "ginOskontges" = know through experience.
The phrases "consider it all joy" and "the testing of your faith develops perseverance" point to external trials of difficulty and persecution. External trials are in view, (peirasmois). The context does not address internal ones which are dealt with in verse 13. Believers are not to find joy in the trials themselves - which might sound a bit perverse; but to find joy in God's purpose behind them. James gives a reason to his brothers in the Christian faith for considering it all joy whenever they face external trials of many kinds: He reminds them that they already know this through experience. The Greek word "ginOskontges" = know through experience. So this is not new information that they "know that the testing of [their] faith develops perseverance" which must finish its work [in them] toward being mature and complete [in the faith]. This is obviously a message directed to believers. A reaction of "all joy" is to occur as a result of understanding that the many trials the believer faces have a godly purpose to develop perseverance in the believer which is God's finishing work so that the believer may be "mature and complete, not lacking anything". A spiritual maturity and completion is thus in view here to result in an inner joy when facing many trials because of the spiritual and eternal perspective that the believer is evidently exhorted to focus on while under external trials.
[Zane C. Hodges, 'The Epistle of James, Proven Character Through Testing', Grace Evangelical Society, Publishers; Irving, Tx, 1994, pp. 18-19]:
"The words "count it all joy" ... strike precisely the note of triumph that James wishes to sound for his Christian brothers. Various trials have occurred - and will continue to occur - in the lives of these readers. How should they face them? What attitude should they take? They should count them as joy, James declares. But not merely as a partial or insufficient kind of joy. Rather, James insists, they should count them as all joy, or (more idiomatically) as 'total joy'! How unnatural this is to the human heart is obvious. We usually greet troubles with distress and complaining! Clearly, James is exhorting these believers to view their hard times with the eye of faith.
Why should they count their trials as all joy? Because these trials have a positive and highly beneficial purpose in the plan of God. And that purpose is stated here as something known to the readers. God's intention in allowing our faith to be tested is to produce patience, more accurately, 'endurance' or 'perseverance.'...
The Greek phrase translated by the NKJV as the testing of your faith treats the Greek word dokimion [testing] as a noun. But dokimion could be the neuter singular of the adjective and literally can mean: 'the genuine [thing] of your faith'... We suggest the meaning, 'your quality-proven faith,' i.e., 'your unalloyed [pure] faith.' James is referring to the way trial and testing apply 'fire' to our faith, so that it can come through the 'furnace' of trouble cleansed of any dross or impurity from the flesh. Like gold that has been refined, faith can be purified from the selfish motives and misguided perceptions that often distort and weaken it. God can use trouble to accomplish just that."
Sad to say such is the condition of man that this is true.
[BKC, cont., p. 820]:
"It is important to note that James did not say that a believer should be joyous for the trials but in the trials. The verb translated 'face' might more literally be expressed as 'fall into,' peripesEte... When surrounded by these trials, one should respond with joy. Most people count it all joy when they escape trials. James said to couint it all joy in the midst of trials...
It is clear that the reference here is to external trials, or tests of stamina (peirasmois) whereas later in the same chapter (James 1:13) the verb form (peirazomai) of that noun is used to speak of inner temptations, or solicitations to sin...
This [verse 3: 'because you know that the testing of your faith develops perseverance.'] is no new revelation. It is a simple reminder. James wrote, 'because you know' literally, 'knowing through experience' (ginOskontes). Everyone has experienced both the pain of problems and the ensuing profit of persistence. There is no gain in endurance without some investment in trials."
D) TRIALS ARE TO BE EXPECTED AND COUNTED AS JOY NOT EVIDENCE AND PUNISHMENT FOR SOME KIND OF FAILURE OR UNWARRANTED DISASTER IN THE BELIEVER'S LIFE
Notice that trials in the believer's life are to be expected and counted as joy not evidence and punishment of some kind of failure in the believer's life.
[The Bible Knowledge Commentary, Walvoord and Zuck Eds., Victor Books, USA, 1988,p. 821]:
"Trials should be faced with an attitude of joy. Trials should not be seen as a punishment, a curse, or a calamity but something that must prompt rejoicing. Furthermore they should produce 'pure joy' (lit., 'all joy'; i.e., joy that is full or unmixed), not just 'some joy' coupled with grief."
E) THE CONTEXT OF FACING TRIALS TO TEST ONES FAITH CORROBORATES JAMES'S AUDIENCE AS SCATTERED AND PERSECUTED CHRISTIAN ISRAELITE BELIEVERS NOT ISRAELITES BEFORE CHRIST CAME TO EARTH
(v. 1) "James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings. (v. 2) Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything." =
Considering the context of the first four verses, author James' stipulating that he and his readership are Christian believers and the appearance of James' letter between 45-50 AD, we can conclude that Christian Israelite believers are in view who evidently have been scattered amongst the nations. They are facing many trials as a result of and to test their Christian faith.
F) PERSEVERANCE UNTO THE MATURITY AND COMPLETENESS OF ONES FAITH IS IN VIEW
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything." =
The first point author James makes after "Greetings" in verse 1 sets the context of James' letter to the testing unto perseverance of ones faith as a believer toward the end of maturity and completeness in that faith, which such testing the believer is to count as all joy. Trials are not something in and of themselves which would produce joy. On the other hand, the spiritual and eternal perspective of maturing in the faith, not lacking anything is that which one is to focus on when undergoing trials and which, with such a focus, one can then count it all joy.
[BKC, op. cit., p. 821]:
"Two words describe the goal: mature and complete. 'Mature' (teleioi), often translated 'perfect' or 'finished,' is coupled with 'complete' (holoklEroi, from holos, 'whole,' and klEros, 'part') to give the idea of a perfected all over or fully developed in every part."
[Hodges, op. cit., p. 19]:
"But we must not be impatient. this is the thrust of verse 4. When James urges his readers to allow 'endurance' (patience, NKJV) to have its perfect work, he means that they should allow the Lord to accomplish a complete work of endurance within them. Too often we are so eager to escape our difficulties that we seek mere relief from the trial, rather than to gain every possible spiritual benefit from it. If we say, "I cannot endure any more of this,' then God's work of endurance within us is not perfect (Greek: teleios, 'complete'). We can always endure what God allows...
A perfect work of 'endurance,' therefore, is what we should desire the outcome of any of our trials to be. When God is 'allowed' (by our submission to Him) to do such a work, then we will be perfect and complete, lacking nothing. Of course, by perfect James does not mean sinless perfection. Both of the Greek words here mean much the same thing, but we might render them this way: 'that you may be complete and intact, with no deficiency.'... Such a man or woman is prepared to cope with life's adversities in deep reliance upon the sufficiency and grace of God."
G) PERSEVERANCE TO PROVE OUT ONES FAITH OR AS A REQUIREMENT FOR 'TRUE FAITH' IS NOT IN VIEW
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything." (cont.) =
We do not have in view a perseverance to prove out ones faith as true saving faith or as a requirement for receiving/keeping eternal life; the words neither stipulate nor imply this idea.
But perseverance in the Christian which is to result in maturity and completion in his life is in view in the passage as stipulated in the underlined, italicized words above.
III) [Jas 1:2-5]:
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him."
A) THE BELIEVER IS TO DISCERN IF HE LACKS WISDOM RELATIVE TO THE END OF PERSERVING THROUGH TESTING AND THEN ASK GOD FOR THIS WISDOM - FOR SUCH DISCERNMENT IS KEY TO PERSEVERANCE
(v. 4) "Perseverance must finish its work so that you may be mature and complete, not lacking anything. (v. 5) If any of you lacks wisdom, he should ask God, Who gives generously to all without finding fault, and it will be given to him." =
Immediately after James provides the context of brothers, i.e., believers facing trials of many kinds in order to develop perseverance toward maturity and completeness, he addresses those who lack wisdom relative to testing - perseverance - maturity - completeness in the Christian life and tells them to ask God for it in faith.
Evidently, wisdom is a key factor in a believer's testing and perseverance and such comes from God, given that one is to ask God for it in faith.
[Hodges, op. cit., p. 20]:
"One of the deficiences which trouble often exposes in us is lack of wisdom. Thus, if 'endurance' is to accomplish its 'complete work' in us, the deficiency in our wisdom needs to be supplied. Of course, James is not speaking here of any and all wisdom, since we will always be deficient in many such areas while still in the body. Rather, in this context, James is speaking of that particular wisdom we will need in order to cope with the various trials we experience.
So if a particular trial exposes a particular lack of wisdom in some area, what should we do? James's answer is that we should pray for this wisdom. Then the God to Whom we pray will give it liberally. That is, He loves to bestow wisdom and He bestows it bountifully. In granting wisdom our God is the very opposite of an earthly miser Who may have much but is reluctant to give away anything. God does not 'hoard' His wisdom, but dispenses it lavishly to all those who ask for it in faith (cf. v. 6) ... He [God] is eager to supply our deficiency from His boundless treasure of wisdom and knowledge. Ask, James reiterates, and it will be given to you."
B) JAMES TELLS BELIEVERS THAT GOD WILL NOT FIND FAULT WITH THOSE WHO ASK FOR WISDOM RATHER ONE WILL BE GIVEN IT GENEROUSLY
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him." (cont.) =
James tells believers that God will not find fault with those who ask for wisdom rather it will be given generously. There is therefore no excuse for lack of wisdom, for God does not hold such lack against the believer and will provide it when asked for - with one proviso: one does not doubt that He will make such provision.
[Hodges, op. cit., p. 20]:
"So if a particular trial exposes a particular lack of wisdom in some area, what should we do? James's answer is that we should pray for this wisdom. Then the God to Whom we pray will give it liberally. That is, He loves to bestow wisdom and He bestows it bountifully. In granting wisdom our God is the very opposite of an earthly miser Who may have much but is reluctant to give away anything. God does not 'hoard' His wisdom, but dispenses it lavishly to all those who ask for it in faith (cf. v. 6).
But God also gives wisdom without reproach. How easily He might chide us for our ignorance and stupidity - as also for how little we have learned in so long a time! But when we ask in faith, He does not reproach us for what we do not know. Instead, He is eager to supply our deficiency from His boundless treasure of wisdom and knowledge. Ask, James reiterates, and it will be given to you."
IV) [Jas 1:5-6]:
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind."
A) ONE MUST NOT DOUBT GOD WHEN ONE ASKS FOR WISDOM FOR THIS WILL DEFEAT ONES PURPOSE AND THWART PROGRESS TOWARD PERSEVERING UNDER TRIALS TOWARD MATURITY AND COMPLETENESS
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. (v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind." =
When a believer asks God for wisdom which comes out of trials in order to give perseverance unto maturity and completeness in the faith, he must believe that God will provide it. He must ask in faith, if he doubts God will give him what he has asked for, he will continue to be as a wave tossed by wind and sea, i.e., his lack of faith in God as Provider will disenable him to receive the wisdom which God has provided. His lack of trusting in God's direction in his life to enable him to persevere will cause self-destruction under trial. Hence the purpose of his request of God will be defeated and he will remain in the chaos of life under trial as a wave is tossed about by wind and sea - a picture of destruction which involves horizontal instability, (a wave blown by the wind) and vertical instability, (a wave tossed by the sea).
B) ONE MUST NOT DOUBT GOD - IF HE DOES HE IS LIKE A WAVE BLOWN AND TOSSED BY THE WIND, HIS LACK OF FAITH DISABLES HIS PATH TO PERSEVERANCE, MATURITY AND COMPLETENESS AS A BELIEVER
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. (v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind." =
Notice that this statement is a general one under which specific requests for wisdom from God is positioned. Hence any lack of faith in God to provide anything will result in the purpose for ones request of God being defeated and one will remain in the chaos of life in the absence of God's provision which has been rejected due to doubting, i.e., lack of faith. The message is that no matter what, God provides the believer with the way to persevere. Lack of faith in that provision will cause the believer to disable his path to perseverance, maturity and completeness as a believer.
[Hodges, cont., p. 21]:
"There is one stipulation, however. The request for wisdom must be made in faith. This also means the request must be made with no doubting. Faith and doubting are opposites, of course. When one doubts, he is not believing. When one believes, he is not doubting... The Christian who comes to God for wisdom must come with calm confidence in the Lord. If his heart is buffeted by doubts about God's willingness or ability to grant the request, then this Christian is like a wave of the sea driven and tossed by the wind. That is, he is in the grip of uncertainty and perplexity."
C) THE ISSUE IS NOT ONLY TO TRUST IN GOD TO PROVIDE ONE WITH THE MEANS TOWARD THE END OF PERSEVERING UNDER TRIAL BUT TO TRUST THAT WHATEVER GOD DOES PROVIDE IS SUFFICIENT FOR ONE TO PERSEVERE TOWARD THAT END
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. (v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind." =
The issue is not only to trust in God to provide one with the means toward the end of persevering under trial but to trust that whatever God DOES provide is sufficient to persevere toward that end. Doubting any of this leads to self-destruction under trial as implied by the words, "He who doubts is like a wave of the sea, blown and tossed by the wind" (6b).
D) GOD'S WISDOM FOR PERSEVERING THROUGH TESTING IS PROVIDED THROUGH THE TESTING AND AFFIRMS THAT ONE IS A BELIEVER
(v. 3) "Because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. (v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind." =
The request for wisdom for persevering through testing will not cease the testing; for the testing must continue in order that "Perseverance... finish its work" in the believer, (v. 4). Hence the wisdom which will be provided by God upon faithful request, (not doubting), i.e., prayer, is to be received through that testing. Since it is affirmed in this passage, (vv. 2-6), that believers are in view, we can conclude that facing many trials is part and an affirmation of the fact that one is a believer. This is contrary to those who consider trials an affirmation of an unbeliever.
[Hodges, cont., p. 21]:
"On the other hand, it must not be assumed that the answer to a prayer for wisdom will come like a bolt of lightning at the moment it is requested. Such a conclusion would ignore the context of James's thought here. James has just told us that God's goal in our trials is to furnish us with those spiritual assets which we lack (vv. 3-4). Thus, we can expect God to answer our prayer for wisdom through the very trial itself, as we endure it until God's perfect work in us is done."
V) [Jas 1:5-8]:
(v. 5) "If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does."
A) ONE WHO ASKS GOD AND DOUBTS WILL NOT RECEIVE WHAT HE ASKS FOR - HE IS DOUBLE MINDED AND UNSTABLE IN ALL THAT HE DOES. HE IS ON THE PATH TO SELF-DESTRUCTION OF HIS LIFE BEFORE GOD AND ETERNITY
(v. 6) "But when he asks [for wisdom in order to persevere] he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. (v. 7) That man should not think he will receive anything from the Lord; (v. 8) He is a double-minded man, unstable in all he does" =
Verses 7 & 8 affirm the fact that when one asks God for wisdom in order to persevere under trial one must not doubt that God will deliver; for one who doubts will not receive and is a double-minded man, unstable in all he does.
Not only is he unstable and self-destructive under testing, but he is such in all that he does. He is double minded, [lit., 'two-souled,' dipsychos], i.e. he vacillates between taking charge of his own life without God to seeking answers from Him. Without a pattern of fully trusting in God in ones life, instability results everywhere. Hence the implication is made that an individual who doubts God to provide the means for perseverance under trials evidently is symptomatic of doubting God in all things as a matter of course. His life before God is as a wave of the sea blown and tossed by the wind - self-destructive.
It can be inferred from this that the Christian life which is patterned by doubt and lack of God's wisdom will have no value before God and eternity relative to eternal rewards. It will have been destroyed by the believer.
[Hodges, cont., p. 21]:
"[The Christian's] failure to trust the One to Whom he comes in prayer is serious. Indeed, it is an insult to God Himself. Such a man should not expect to receive anything from the Lord. Just as our Christian life began with the confidence that eternal life was ours by faith in Christ, so our on-going need for wisdom must be sought from God with a similar confidence...
The Christian Who cannot make up his mind to leave his need for wisdom confidently in God's hands is spiritually unstable. He is, in fact, double-minded (Greek: dipsychos, 'two-souled'). He is a kind of 'split personality.' One part of him knows that he must leave this need for discernment with God, while the other part still feels that he can, and must, solve the puzzle by himself. The result of such an inward division in our perspective is likely to be a zigzag course of action filled with mistakes and false starts. The Christian who combines a lack of wisdom with the spirit of a 'doubting Thomas' is a prime candidate to make a mess of things. Or, as James puts it, he is unstable in all his ways."
VI) [Jas 1:2-9]:
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does
(v. 9) The brother in humble circumstances ought to take pride in his high position."
A) BEING IN HUMBLE (POOR) CIRCUMSTANCES IS IN VIEW AS A TRIAL TO PERSEVERE UNDER
(v. 9) The brother in humble circumstances ought to take pride in his high position." =
Being in humble (poor) circumstances in view as a trial to persevere under.
B) THE CONTEXT OF PERSEVERING UNDER TRIAL CONTINUES WITH A VIEW TO WISDOM FROM GOD WHICH ONE IN HUMBLE CIRCUMSTANCES OUGHT TO RECOGNIZE AND TAKE PRIDE IN HIS HIGH POSITION BEFORE GOD AND ETERNITY
"The brother in humble circumstances ought to take pride in his high position." (cont.) =
"KauchasthO de ...ho ..adelphos .......ho .tapeinos ....en tO .hupsei ........................autou"
"Let boast ......now the brother...[in] the low degree in .the elevation [high position]his"
The brother in humble circumstances, i.e., he is materially poor, continues the context of persevering under trial. Being in humble circumstances is in view as a particular kind of trial for the believer having its solution in an eternal focus instead of a temporal one. The wisdom from God is that the one in humble circumstances ought to recognize and take pride in his high position. Believers who are humble meaning materially poor, have nevertheless a high position. This evidently points to a high position before God - an everlasting one which takes precedence over ones temporal materially poor circumstances which the believer in humble circumstances is to focus on and take pride in. This suggests a position of everlasting life that God has graciously provided for him in spite of his humble circumstances. The high position of the brother in humble circumstances is evidently an eternal position with great benefits far beyond his relatively lowly temporal circumstances to which it is compared - one of an elevated, spiritual and eternal nature as opposed to a lowly material and temporal nature.
C) THE BROTHER IN HUMBLE CIRCUMSTANCES OUGHT TO TAKE PRIDE IN HIS HIGH POSITION OF ETERNAL LIFE WHICH IS FROM GOD HENCE THE FOCUS OF PRIDE IS THE GRACE OF GOD AND NOT ON ONES TEMPORAL POSITION, ENABLING THE BROTHER TO PERSEVERE THROUGH TRIALS UNTO MATURITY AND COMPLETION
"The brother in humble circumstances ought to take pride in his high position." (cont.) =
A brother, i.e., believer in humble circumstances is one who is lowly in a material sense. As such he evidently has a high position before God regardless of his temporal status. This suggests a position that God has graciously provided for him in spite of his humble circumstances. The high position of the brother in humble circumstances is evidently an eternal position with great benefits far beyond his relatively lowly temporal circumstances to which it is compared - one of an elevated, spiritual and eternal nature as opposed to a lowly material and temporal nature. This is to be the source of his pride - a pride which is generated out of the love and grace of God Who freely provided that high position of eternal life the brother, not out of any merit. Hence this is not a sinful, self-absorbed kind of pride, which would contradict the commands elsewhere in Scripture about prideful behavior. This focus on God's grace and ones eternal position serves to divert the humble believer from an unwarranted focus on his temporal humble status leading to bitterness and unfaithfulness, enabling him to persevere through trials unto maturity and completion.
D) IN VIEW OF THE CONTEXT THAT A BELIEVER IN HUMBLE CIRCUMSTANCES IS TO TAKE PRIDE IN HIS HIGH ETERNAL POSITION OVER HIS LOW TEMPORAL CIRCUMSTANCE CORROBORATES THE CONTEXT THAT JAMES'S AUDIENCE IS BORN AGAIN BELIEVERS
"The brother in humble circumstances ought to take pride in his high position." (cont.) =
In view of the context that a believer in humble circumstances is to take pride in his high eternal position over his low temporal circumstance corroborates the context that James's audience is born again believers.
VII) [Jas 1:2-11]:
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does
(v. 9) The brother in humble circumstances ought to take pride in his high position.
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower.
(v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business."
A) THE CONTEXT OF PERSEVERING UNDER TRIAL CONTINUES WITH THE TEST OF RICHES IN CONTRAST TO BEING POOR IN A BELIEVER'S LIFE
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower. (v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business." =
"But" = A conjunction which places what follows in opposition to what has preceded, namely the context of a "brother [i.e., believer] in humble circumstances" as opposed to "one [i.e. a believer] who is rich". A believer must be in view here because of the eternal vs. temporal perspective and contrast with a brother in humble circumstances and since this letter is addressed to believers from the beginning.
B) A BROTHER WHO IS RICH SHOULD VIEW HIS WEALTHY, TEMPORAL POSITION AS A LOW ONE WITH PRIDE. IT IS A TEST TOWARD PERSEVERANCE TO MATURITY AND COMPLETENESS. HE WILL PASS AWAY LIKE A WILD FLOWER WITH A VIEW TO A HIGH ETERNAL POSITION BEFORE GOD
(v. 10) "But the one who is rich should take pride in his low position, because he will pass away like a wild flower. (v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business." =
The temporal circumstance of the wealthy believer who is rich is a low one because he will pass away like a wild flower and he can't take his riches nor his wealthy temporal status with him into eternity. The wisdom of the believer who is undergoing the test of riches as well as other trials, (riches are a test!), is to take pride in his position of a soon to fade and pass away wealthy temporal life and regard his wealth as temporal and fleeting. His mortal life will "pass away like a wild flower."
Accepting ones wealthy temporal position as a lowly one implies that there is another position higher and not temporal but eternal. The wealthy believer evidently is to keep his eternal position before God in view to which his temporal wealth and mortal life pales in comparison. So the pride in his wealthy temporal life's value is to be generated by a focus on the wealthy believer's eternal position before God, resulting in persevering through trials toward maturity and completion.
C) IN VIEW OF THE CONTEXT THAT WEALTHY BELIEVERS ARE TO FOCUS ON THEIR ETERNAL DESTINY IN PRIORITY OVER THEIR TEMPORAL WEALTHY STATUS CORROBORATES THE CONTEXT THAT JAMES'S AUDIENCE IS BORN AGAIN BELIEVERS
In view of the context that wealthy believers are to focus on their eternal destiny in priority over their temporal wealthy status corroborates the context that James's audience is born again believers.
D) THE WEALTHY BELIEVER'S ETERNAL POSITION IS TO SERVE TO DIVERT HIS ATTENTION FROM AN UNWARRANTED FOCUS ON HIS WEALTHY TEMPORAL STATUS ENABLING HIM TO PERSEVERE THROUGH TRIALS FOR HE WILL PASS AWAY LIKE A WILD FLOWER AND IT WILL BE GONE
Accepting ones wealthy temporal position as a lowly one implies that there is another position higher and not temporal but eternal. Such a focus by the brother who is wealthy enables him to persevere through trials unto maturity and completeness.
This focus on God's grace and ones eternal position serves to divert the wealthy believer from an unwarranted focus on his wealthy temporal status leading to arrogance, self-dependency and unfaithfulness, enabling him to persevere through trials - including the trials of riches - unto maturity and completion.
VIII) [Jas 1:2-12]:
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does
(v. 9) The brother in humble circumstances ought to take pride in his high position.
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower.
(v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.
(v. 12) Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him."
A) THE SUBJECT OF PERSEVERING UNDER TRIAL CONTINUES
"Blessed is the man who perseveres under trial, because when he has become approved [i.e., stood the test], he will receive the crown of life that God has promised to those who love Him." =
"Makarios ..........anEr hos ..hupomenei .................peirasmon hoti
"Blessed [is the] man ..who .endures [perseveres] trials..........because
dokimos ....genomenos (aorist participle)..lEmpsetai ..........ton stephanon tEs .......zOEs
approved ..having been ...............................he shall receive .the crown ...................of life
hon .....epEggeilato .ho .Kurios .tois ............................agapOsin auton"
which .promised .....the Lord.....to the ones................ loving ......Him [the LORD]"
From verse 2 and through verse 12 we have in view believers facing and persevering under trials. Notice in particular, parts of vv. 2,3,6 & 9-11 which have been underlined, and have persevering under trial in view.
B) PERSERVERING UNDER TRIAL WILL BE REWARDED WITH THE CROWN OF LIFE WITH THE IMPLICATION THAT THIS PERSEVERANCE PROVES OUT ONES LOVE FOR GOD - A KEY POINT OF THE WISDOM OF GOD FOR THE TESTED BELIEVER TO KEEP IN MIND AS HE UNDERGOES TESTING
"Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him." (cont.) =
Perseverance under trial has been given a grand encouragement for a believer when he is tested: "When he has stood the test, he will receive the crown of life that God has promised to those who love Him." This crown of life is in essence part of the wisdom of God Who promises it for those who persevere under trials. Having this promise in mind can enable the believer to persevere under trials and prove out his love for God and in so doing will receive the crown of life as an eternal reward and symbol of his proving out of his love for God.
[Hodges, cont. p. 24-5]:
"Suppose, then, that every Christian, rich or poor, takes the attitude prescribed for him by James in vv. 2-11, what then? James's answer is that, the person who [perseveres under trial] can anticipate a crown of life...
The Greek word rendered temptation [in the KJV, and NKJV] here... tends to obscure the connection of this verse with what precedes. The Greek word... (peirasmon from the root word peirasmos) is the same one translated trials in v. 2... James is here building on his discussion (vv. 2-11) of the proper attitude for times of trial... Obviously, if we are to endure [persevere through] trials to their proper end, joyful acceptance of God's will should play a crucial role. If our eyes are fixed on the beneficial goal of trials, then in this very outlook we adopt an attitude of faith and submission to the Lord, which facilitates endurance.
Thus, when the trial ends and when the believer who endures it has been (Greek: genomenos, has become) approved (dokimos, aorist participle), James is alluding to the character development he has referred to in vv. 2-4...
Thus, the divinely desired result of our troubles is approved character. The man whose endurance through trial has cooperated to produce this outcome is indeed blessed of God.
So why should he be considered blessed (i.e., 'happy,' or 'fortunate')? The answer is that (since he has become approved) he will receive the crown of life."
C) THE CONTEXT IS OF A ONE TIME REWARD OF THE CROWN OF LIFE FOR A LIFESTYLE OF PERSEVERANCE THROUGH MANY TRIALS WHEREIN ONE IS DECLARED AS HAVING STOOD THE TEST OF ONES WHOLE LIFE. IT IS EXEMPLIFIED AS A LIFESTYLE OF LOVING GOD
The context of this chapter is established in verse 2 as brethren facing many trials over their lifetime. Verses 3 and 4 stipulate that perseverance is the intended result of the testing of a believer's faith, i.e., the trials mentioned in verse 2. The chapter continues exhorting and directing the believer under trial. Verse 12 stipulates that a reward will be received for persevering, namely "the crown of life". Notice that the phrase "the crown of life" is in the singular meaning one crown. It has a definite article signifying one reward for a lifetime pattern of persevering under trial. This crown of life is evidently a demonstration of a brother's lifetime pattern of perseverance under trial and his love for God.
Although temporal blessings may also be in order, they have an ongoing and not a one time context and would not be in view re: the crown of life, singular with a definite.
D) THOSE WHO EXEMPLIFY A LIFESTYLE OF PERSEVERANCE UNDER TRIALS ARE DEMONSTRATING THEIR LOVE OF GOD AND ARE AMONG THOSE WHO RECEIVE THE CROWN OF LIFE
"Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love Him." (cont.) =
Those who exemplify a lifestyle of perseverance under trial are demonstrating their love of God and are among those who receive the crown of life.
[Hodges, cont., p. 26]:
"This experience [of receiving the crown of life] is for those who love Him (that is, the Lord). To such and only to such has God promised this crown of life. In fact, it may be stated that each of our various trials in some way or other is a test of our love for God. With each test there comes the temptation to resist God's will in sending the trial at all or, at least, the temptation to resent it and thus refuse to allow God to do the character-building work He desires to perform in us. Only when we submit lovingly to God's mighty hand do we find the crown of life awaiting us at the end of the trial."
IX) [Jas 1:2-13]:
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 5) If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
(v. 6) But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind.
(v. 7) That man should not think he will receive anything from the Lord;
(v. 8) he is a double-minded man, unstable in all he does
(v. 9) The brother in humble circumstances ought to take pride in his high position.
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower.
(v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.
(v. 12) Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him."
(v. 13) When tempted, no one should say, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone"
A) GOD'S HOLY AND PERFECT NATURE CANNOT RESPOND TO TEMPTATION TO DO EVIL
"God cannot be tempted by evil" =
On the one hand, Satan and humanity make constant efforts to tempt God to do evil. This is the objective view of temptation - to do evil wherein someone tries to persuade another to do evil. This is not in view in this passage.
On the other hand we have the subjective view of temptation wherein God cannot be tempted by any effort because there is nothing in His Holy and Perfect Nature that could respond positively to such efforts. The context of verse 13 portrays the subjective view of temptation wherein one is not effected to respond positively.
B) WHEN A BELIEVER WHO IS UNDERGOING TESTING IS TEMPTED TO DO EVIL, HE SHOULD NOT SAY 'GOD IS TEMPTING ME' - HE HAS STOPPED SHORT OF PERSEVERANCE AND FAILED THE TEST
"When tempted, no one should say, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone" =
"peirasmois" (peirasmos), (v. 2) = trials, "peirasmon" (peirasmos) (v. 12) = trial
The Greek words "peirasmois" and "periasmon" rendered "tempted" and "tempting me" respectively are from the same root word for trial in vv. 2 and 12, (peirasmos) which can mean trial or temptation. The context of this passage is of tempting one to do evil, considering the phrase, "For God cannot be tempted by evil" in 13b. Hence we have in view a believer who is tempted to do evil, implied via the second half of the verse, wherein no one should say "God is tempting me" [with evil to do evil]. The fact that a believer is being tempted to do evil one can infer from this that it is caused within the believer himself, not God. The context of the believer persevering under trials continues to be in view in which there is inherent in the trial the possibility that the believer would permit himself to be tempted to do evil and blame it on God in which case one has not persevered under trial and failed the test.
[Hodges, cont., p. 26-7]:
"If a Christian does not love God, a wrong attitude toward testing can easily arise....
The crown of life, therefore, is for those who love Him, but not for those who accuse God of tempting them with evil...
It may be safely said that in every 'trial' (broad sense) which we have, there is also a 'temptation' to evil (narrow sense)."
C) SOURCES OF TEMPTATION TO DO EVIL INCLUDE THE WORLD, THE DEVIL AND HIS DEMONS, ALL INDIVIDUALS - UNBELIEVERS AND BELIEVERS, BUT NEVER GOD
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone." (cont.) =
The Word "tempted" in this context is defined by "tempted by evil" (v. 13b). Since this verse stipulates that "God cannot be tempted by evil nor does He tempt anyone," then we may conclude that the temptation to do evil must originate and be responded to outside of God which leaves the world, the devil and his demons, all individuals, unbelievers alike.
D) SINCE SUBJECTIVE TEMPTATION BY THE BELIEVER TO DO EVIL MUST COME OUTSIDE OF GOD THEN ONE MUST CONCLUDE THAT THE BELIEVER HAS A CAPACITY TO BE TEMPTED TO DO EVIL AS PART OF HIS NATURE
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone." (cont.) =
Since one cannot say "God is tempting me" [to do evil], then the temptation must come outside of God, i.e., the world and/or oneself. Evidently there remains within a believer's nature a capacity to do evil as a response to being subjected to temptation as the next verse teaches.
[Hodges, cont., p. 27]:
"In fact, one of the temptations we may face in times of trial is the temptation to blame God for the inward inclination toward evil which usually surfaces under stress. If we love God properly (1:12), we will never say that these evil inclinations are His responsibility. The person who claims, 'I am tempted by God,' has forgotten that God cannot be tempted by evil, nor does He... tempt anyone. Instead, the source of our temptations is the inward pull exerted by our own [evil] desires. If we were not evil people we would have no such desires and would be free of wrong impulses."
E) ALTHOUGH GOD IS NOT THE SOURCE OF ANY KIND OF TEMPTATION TO GET SOMEONE TO DO EVIL, HE PERMITS IT IN ORDER THAT BELIEVERS CAN PERSEVERE UNDER SUCH TESTING TOWARD MATURITY
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone." (cont.) =
Despite the fact that God is not the source of any kind of temptation to get someone to do evil, nevertheless temptation is stipulated as occuring in the world. Hence we can conclude that God being sovereign, permits such temptation within the context of this passage of persevering under testing in order to be mature, complete and not lacking anything.
[Hodges, cont., p. 28]:
"It is worth noting that James affirms of God that He Himself does not tempt anyone. This means that God is not personally the agent of temptation, but James's words leave room for the truth that God allows others to engage in temptation."
X) [Jas 1:13-14]:
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone.
(v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed."
A) THE SUBJECTIVE, I.E., PERSONAL SOURCE OF TEMPTATION TO DO EVIL IS THE EVIL DESIRE, I.E., SIN NATURE WITHIN THE INDIVIDUAL NOT GOD - ALL INDIVIDUALS, EVEN BELIEVERS HAVE SIN NATURES
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed." =
Each believer when he is tempted to do evil positively responds to that temptation when his own evil desire drags him away and entices him. So the subjective, i.e, personal source of temptation to do evil by the believer is the source of evil desire within the individual himself not God - his sin nature. Notice that since believers are in view, we can conclude that believers have sin natures.
[Hodges, cont., p. 28]:
"Clearly, then, in this passage James is thinking of 'temptation' in the subjective, i.e., personal sense. All Satan's efforts to lead people into evil, and all of the world's seductions, would have no effect on a person at all unless he is drawn away by his own desires and enticed. In the final analysis James is right. There is no temptation for us except when we respond to some seduction in an inward way and find the evil in some way desirable....
Thus the readers of James's letter must not sinfully charge God with responsibility for their temptations. Rather, the responsibility is their own because of their own wicked hearts."
B) THE BELIEVER IS TEMPTED TO DO EVIL BY BEING DRAGGED AWAY FROM THAT WHICH IS RIGHTEOUS BY HIS OWN DESIRES. HENCE HE IS ENTICED TO DO EVIL. HE HAS MADE A DECISION TO SIN
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed" =
The cause of a believer being tempted to do evil is his own evil desire which drags him (his mind) away from that which is righteous, enticing him to commit sin. So the positive response to external temptation resulting in sin comes from within the believer himself.
[Expositors Bible Commentary, Vol. 12, Frank E Gaebelein, Gen Ed, NIV, Zondervan Publishing, Grand Rapids, Michigan, 1984, p. 172]:
"The source of temptation lies within man himself. He is tempted 'by his own evil desire.' James personifies man's sinful desire and identifies it as the efficient cause of temptation... He does not blame any external person or object. It is by man's own sinful nature that 'he is dragged away and enticed.' These two verbs are taken from the sphere of fishing and hunting. Although 'dragged away' is a possible translation of exelkomenous when it is coupled with dekeazonemos ('enticed'), it may better be rendered by 'drawn out.' James pictures man's 'evil desire', first as attracting his attention and persuading him by means of bait to yield to the temptation."
XI) [Jas 1:13-15]:
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone.
(v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed.
(v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, it gives birth to [premature physical] death."
A) ONE IS SUBJECTIVELY, I.E., PERSONALLY, TEMPTED TO DO EVIL WHEN DRAWN AWAY FROM RIGHTEOUSNESS BY ONES EVIL DESIRES AND ENTICED TO RESPOND. SIN IS THEN CONCEIVED IN THE MIND WHEREUPON ONE ACTS UPON THAT MINDSET, GIVING BIRTH TO THAT SIN
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin" =
One is subjectively, i.e., personally tempted to do evil when one is drawn away from righteousness by ones own evil desires to do that evil and enticed to respond to do that evil. Sin is then sin conceived in the mind whereupon one acts upon that mindset, giving birth to the reality of sin.
[Hodges, cont., p. 29]:
"James now goes on to trace the potentially deadly consequences into which man's evil desires can lead him. The language he employs is the language of childbearing. Desire (as if it were a woman) experiences a 'conception' (syllabousa: when [desire] has conceived) and subsequently gives birth (tiktei) to sin."
B) WHEN SIN IS REPEATED TO THE EXTENT IT BECOMES A PATTERN IN THE BELIEVER'S LIFE, I.E, FULL-GROWN SIN, RESULTING IN PREMATURE PHYSICAL DEATH
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin, when it is full-grown, gives birth to [premature physical] death." =
When sin is continually repeated and becomes full grown into a lifestyle pattern, it brings forth premature physical death. The believer who permits sin to become full grown in his life will not live out his appointed years because physical death is the ultimate result of a sinful pattern in his life. He will go home early to be with the Lord. This is evidently not a good thing to do when sin is the cause! Notice that brothers are in view, i.e., true believers.
[Hodges, cont., p. 29]:
"If we analyze the experience of temptation, James's words are instructive. Desire, he says, is the mother of sin. Perhaps we might even suggest that such conception occurs when desire, or lust, is united with the human will, so that the birth of sin becomes a determination of the heart. But after the sin is brought to birth through lust, it grows (or, is repeated) and reaches maturity (i.e., when it is full-grown). Then sin in turn bears a child of its own - namely, death (sin... brings forth [apolyO: 'gives birth to {premature physical} death).
Death, then, is the grandchild of sinful lust or desire! Death is the cul-de-dac into which our lusts can lead us... Since James is writing to his Christian brothers... it is plain that even a born-again Christian can flirt with premature physical death by indulging his sinful lusts. This is an extremely serious consideration."
[Expositors, cont., p. 172]:
"James changes his figure from a snare to conception and birth. The genealogy of evil desire is traced for three generations, as it were. A chronological order is suggested by the words 'then' and 'after.' First, temptation comes (v. 14); then desire, like a human mother, conceives and 'gives birth to sin.' In this graphic manner the author portrays the experience of yielding to temptation. Then sin, the child of evil desire, develops till it 'is full-grown' and ready to produce offspring. When it conceives, it 'gives birth to [premature physical] death.' "
C) ETERNAL DEATH DUE TO SIN IS NOT IN VIEW
(v. 14) "But each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin, when it is full-grown, gives birth to [premature physical] death." =
There is no indication that full grown sin in one causes eternal death, especially believers who are in view in this passage. Words such as eternal death, Lake of Fire, condemnation are not present. Brothers are in view, i.e., believers already saved unto eternal life who will not face eternal death are being addressed in this chapter. Furthermore, the picture of giving birth to sin and then sin becoming full grown in a believer leading to death does not have eternal death in view, but physical death. One does not receive eternal death at the point when sin becomes full grown in one, one is already under condemnation unto eternal death before the first sin is given birth to, much more permitting it to become full grown. All men are born in sin without committing sin and are destined to eternal death without having to give birth to a single sin until they become believers, much less permitting sin to become full grown in oneself. So avoiding eternal death is not in view, avoiding full grown sin unto physical death for a believer is.
XI) [Jas 1:13-17]:
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone.
(v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed.
(v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death.
(v. 16) Don't be deceived, my dear brothers.
(v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows."
A) STOP BEING DECEIVED, GOD DOES NOT TEMPT ANYONE TO DO EVIL. GOD HAS ALWAYS BEEN THE GIVER OF EVERY GOOD AND PERFECT GIFT THAT IS EVER RECEIVED - HE DOES NOT CHANGE
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone. (v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death. (v. 16) Don't be deceived, my dear brothers. (v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows." =
"mE planasthe =
"not do be deceived, present tense, passive mood, imperative (command) =
"Do not be deceived"
The context of admonishing believers not to say 'God is tempting them' continues with a present tense warning to them to stop being deceived that God is tempting them to do evil. Evidently a pattern of blaming God for tempting them to do evil is in view as a result of the present tense negative command.
God's character is affirmed as never changing. Every good and perfect gift is from above, from the Father of heavenly lights. It is not in God's character to tempt one to do evil . Nothing but good comes from the Father, and this has always been His character. He never changes.
[Expositors, op. cit., p. 172]:
"'Don't be deceived' is an expression employed as a pointed introduction for a significant statement... The warning in this passage is against being deceived into thinking that God is the author of temptation. In fact, the Greek construction used here ("mE" with the present tense imperative) often implies that the addressees have been engaging in the practice being prohibited. In that case James would be saying, 'Stop being deceived!
Here follows the significant statement that the prohibition of the previous verse was intended to introduce. Instead of sending temptation, God is the giver of 'every good and perfect gift.' The concept of goodness rules out the possibility that God would send an influence as destructive as temptation. God's gifts are marked by kindness and helpfulness, not destructiveness. They are 'perfect,' which in the context excludes any possibility of moral evil, such as tempting his people to commit sin. The point of James's statement is that nothing but good comes from God. The second half of the verse shows that this is invariably true."
[Hodges, cont., p. 30]:
"Indeed, He is a flawless Giver, unlike all earthly givers. Every good and perfect gift is from Him and therefore from above. We might have expected James to say that God only gives good and perfect gifts, but in fact he says more than this. Where ever there is such a thing as a flawless gift, that gift is necessarily from above. All human gifts, by contrast, are flawed in some way because the human giver is flawed. Only God can give perfect gifts.
That is because He is the Father of lights, with Whom there is no variation or shadow of turning."
B) GOD THE FATHER FROM WHOM COMES EVERY GOOD AND PERFECT GIFT FROM HEAVEN ABOVE IS CREATOR AND SUSTAINER OF THE HEAVENLY LIGHTS, I.E., PLANETS, SUN, STARS, COMETS
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone. (v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death. (v. 16) Don't be deceived, my dear brothers. (v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows." =
God, from Whom comes every good and perfect gift from heaven above, being Father is Creator and Sustainer of the heavenly lights, i.e., planets, sun, stars, comets.
The word heavenly is not in the text but refers to the lights which are located in the heavens - outer space.
[Expositors, op. cit., p. 172]:
"Here God is designated as 'the Father of the heavenly lights.' NIV has inserted the word 'heavenly,' even though it is not found in the Greek text. The context seems to indicate that the lights referred to are the stars and planets. 'Father' probably has a two fold significance, pointing on the one hand to the creation of the lights and on the other to God's continuing sovereignty over them."
[Hodges, cont., p. 30]:
"Indeed, He [God] is a flawless Giver, unlike all earthly givers. Every good and perfect gift is from Him and therefore from above. We might have expected James to say that God only gives good and perfect gifts, but in fact He says more than this. Wherever there is such a thing as a flawless gift, that gift is necessarily from above. All human gifts, by contrast, are flawed in some way because the human giver is flawed. Only God can give perfect gifts.
That is because He is the Father of lights, with whom there is no variation or shadow of turning."
C) GOD THE FATHER FROM WHOM COMES EVERY GOOD AND PERFECT GIFT FROM HEAVEN ABOVE, WHO IS SUSTAINER OF THE HEAVENLY LIGHTS, DOES NOT CHANGE LIKE THE SHIFTING SHADOWS OF THOSE HEAVENLY BODIES
"Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows." (cont.) =
God the Father from Whom comes every good and perfect gift from heaven above, Who is sustainer of the heavenly lights, does not change like the shifting shadows of those heavenly bodies. God's immutability especially relative to provisions to enable believers to persevere through testing unto maturity and completeness is in view. Hence He is always the Giver of every good and perfect gift from heaven above; never one who tempts to do evil.
[Hodges, cont., p. 30]:
"The Greek words for variation (parallagE) and turning (tropEs) seem to have had technical uses related to the movements and changes in the heavenly bodies, i.e., in the sun, moon, and stars. This suggests that the title Father of lights is a reference to God as the Creator of the heavenly bodies, or lights (See Gen 1:14-19). But unlike these celestial bodies which undergo 'variations' and cast 'shadows' on earth because of their rotation in space (turning), God is immutable in His activity of giving.
The Creator is therefore greater than His creation. When He gives, there is no fluctuation in the quality of His gifts. They are always good and perfect. Moreover, no shadow of imperfection is cast by these gifts, in contrast, for example, to the shadows created by the rising or setting sun. It is unthinkable that the shadow of death (the fruit of sin) should in any way mar our experience as a result of the divine Giver's gracious bestowals upon man."
[Expositors, op. cit., p. 172-3, cont]:
"Unlike the 'shifting shadows' that are caused by the sun, moon, and stars, God 'does not change.' With Him there is no variation at all...
"ouk eni paralleagE"
"not ..is ..variation"
The shadows cast by the sun are minimal at noon, but just before sunset they stretch out for yards across the landscape. God is not like that. He does not change. He is always the giver of good gifts, never a sadistic being who would entice his creatures to destroy themselves in sin."
XII) [Jas 1:17-18]:
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone.
(v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed.
(v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death.
(v. 16) Don't be deceived, my dear brothers.
(v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state]"
A) A KEY REASON FOR PROVING THAT GOD IS NOT THE AUTHOR OF TEMPTATION TO DO EVIL IS THAT GOD CHOSE BEFORE ALL THINGS CERTAIN ONES FROM AMONG HUMANITY WHO EVIDENCE THIS CHOICE WHEN THEY BECOME BELIEVERS TO GIVE THEM THE GOOD AND PERFECT GIFT OF SPIRITUAL BIRTH. IT WOULD THUS BE OUT OF CHARACTER IF GOD, WHO NEVER CHANGES, TEMPTED ONE TO DO EVIL
(v. 13) "Let no one say when he is tempted 'I am tempted by God'; for God cannot be tempted by evil, nor does He Himself tempt anyone. (v. 14) but each one is tempted when, by his own evil desire, he is dragged away and enticed. (v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death. (v. 16) Don't be deceived, my dear brothers. (v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. (v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state]"
Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of all He created with a view to the eternal state." =
A key reason for proving that God is not the author of temptation to do evil is that God chose before all things certain ones from among humanity who evidence this choice when they become believers to give them the good and perfect gift of spiritual birth. So the context of "Let no one say when he is tempted 'I am tempted by God' continues with corroboration that a God Who chooses to give believers the good and perfect gift of spiritual birth would not be a god who tempts one to do evil.
Note that the words rendered "He brought us forth" in the Greek is "apekuEsen", (aorist tense) from the Greek verb "apokueO" meaning to give birth to, is the same verb used in the present tense in verse 15 rendered "gives birth to death" ("apokuei thanaton"). Hence we are looking at a second birth given to an individual who has already experienced physical birth, this second birth coming solely out of a decision of God's as a gift to one who is a brother, a believer.
[Hodges, cont., p. 33]:
"The readers should never charge God with tempting them, since temptation has its fruit in sin and death (vv. 13-15). Such results cannot be God's work, and the readers would be deceived if they thought so (v. 16). Instead every excellent gift is what God bestows and the supreme example of this is the new life (in contrast with death) which He has granted to us (vv. 17-18). Indeed, God's gift of life to us is a foretaste of the world to come (v. 18b). If James's readers love God (cf. v. 12), this is how they will view things during their times of trial."
[Expositors, op. cit., p. 173]:
"James advances his final reason for denying that God is the author of temptation. Rather than acting destructively, God acts constructively. 'He chose to give us [believers] birth.' "
B) GOD CHOSE BEFORE ALL THINGS CERTAIN ONES FROM AMONG HUMANITY - WHO EVIDENCE THIS CHOICE WHEN THEY INEVITABLY DECIDE OF THEIR OWN FREE WILL TO BECOME BELIEVERS TO GIVE THEM THE GOOD AND PERFECT GIFT OF SPIRITUAL BIRTH. PHYSICAL BIRTH IS NOT IN VIEW
(v. 17) "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows." (v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state]" =
Since it is evident that not all men become belivers, then God evidently chose - exclusively "of His own will" - not dependent upon anything or anyone else - before all things certain ones from amongst humanity to be given the free gift of this second birth. These are those who evidence this choice when they choose to become believers to give them the good and perfect gift of spiritual birth.
Evidently this occurs when they become believers. This birth cannot be a physical birth because it is already implied that God chose before all things certain ones from among humanity, ie., from among those who would already be physically born to give them another birth. This second birth comes "through the word of truth" pointing away from a natural birth, since natural birth does not require knowledge of the Bible.
Those certain ones whom God chose before all things from humanity all evidence this choice when they inevitably choose to become believers, whereupon God gives them spiritual birth. God is portrayed in this passage as sovereign in this operation, ("of His own will He brought us forth"), and therefore is not dependent upon the choice of men to become believers, whereupon God would have to respond and give them spiritual birth, putting man in sovereign control over God. Thus God does not depend upon His knowledge ahead of time of who will choose to believe and then give them this gift of the second birth. He has already decreed this to occur beforehand. The latter would impugn the total sovereignty of God by depending upon what man chooses to do and contradict verse 18.
[Hodges, op. cit., pp. 30-31]:
"Christians should know this truth (v. 17) best of all, and James's readers are Christians, therefore James can say of them and of himself, of his own will He brought us forth, i.e., He 'gave birth' to us.
We must not miss the connection of this statement with the context. James's word for brought us forth (apokyO) is the same word used in v. 15 for 'brings forth.' Sin, James is saying, 'gives birth' to death, but God 'gives birth' to us! Of course James has in mind here the truth of new birth and, like every NT writer, he knows it to be a gift!... Thus, following the statement of v 17 about God's flawless giving, James is using new birth as the example par excellence of a good and perfect gift!...
To James, new birth is a gift of God... Moreover, it is not related to the 'will' of man, by which it could be flawed due to the corruption of that 'will.' Rather, new birth finds it source in God's will (of His own will) and is effected by the word of truth."
C) THE SECOND BIRTH, GIVEN AS A GIFT BY GOD SOLELY OUT OF THE WILL OF GOD TO BELIEVERS THROUGH THE WORD OF TRUTH, THE BIBLE - EVIDENCING THAT FAITH ALONE IN WHAT THE WORD OF TRUTH PRESENTS TO MAN ON THIS MATTER IS WHAT RESULTS IN THE THE SECOND BIRTH TO THE EXCLUSION OF MAN'S WILL AND ANY HUMAN DOING
(v. 17) "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows. (v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state]" =
"Of His own will = "boulEtheis", V_APPNSM, i.e., Having willed it.
Information, specifically the gospel, from the "word of truth", the bible, when acted upon by a moment of faith by an individual results in them becoming a believer, which then, solely by God's deliberate choice of exercising His will, God provides them with a second birth, a spiritual one, eternal life as a gift, (Jas 1:17). Evidently this points to simply trusting in what the word of truth says about the second birth, i.e., the gospel, to the exclusion of man's will or any contribution by man, otherwise this would contradict the stipulation that the second birth is a gift by the will of God. Notice that it is the will of man to choose to believe in the gospel and receive the free gift of eternal life, but it is solely by the will of God to offer and provide that gift.
[Hodges, op. cit., p. 31]:
"To James, new birth is a gift of God... [which] finds its source in God's will (of His own will) and is effected by the word of truth."
[Expositors, op. cit., p. 173]:
"Inasmuch as this birth is 'through the word of truth,' that is, through the gospel, the birth referred here must be spiritual rather than natural. God accomplishes this action by His own deliberate choice (boulEthesis)."
D) GOD'S PURPOSE IN BIRTHING BELIEVERS IS THAT THEY MIGHT BE A KIND OF FIRSTFRUITS - A FORETASTE OF THE ETERNAL WORLD OF RIGHTEOUSNESS TO COME
(v. 2) "Consider it all joy, my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything... (v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the righteous and perfect future eternal state of all creation]" =
Firstfruits, the first pick of the crop to be harvested, are a key representative of the success of the harvest. In the same way, the believer is the first pick of the crop of God's creatures, i.e., His eternal world to come. So the trials which God birthed born again believers are to persevere under toward maturity and completion are in order that believers demonstrate themselves as firstfruits of His creation with a view to His future and righteous eternal kingdom to come.
[Expositors, op. cit., p. 173]:
"His purpose in regeneration is 'that we might be a kind of firstfruits.'... The term 'firstfruits' referred to the first portion of the harvest given to God, a foretaste of that which was to come."
[Hodges, cont., p. 33]:
"In addition, here we seem to meet the... idea that as children of God we are a sort of anticipation or foreshadowing of what God will accomplish for the entire creation....
So understood, James's point will be that God's gift of new life is so good and perfect that when we possess that life we are a foreshadowing of what God will do for all His creatures (all created things). Just as the first crops from a field (firstfruits) suggest the quality of the harvest as a whole, so the miracle of regeneration in our lives is so wonderful that what God plans for the entire creation can also be called a regeneration... Although James recognizes that the analogy is not exact (we are a kind of firstfruits), yet it carries his point effectively. There is no flaw in the gift of new life; otherwise it could serve as no true model of what God wants to do for the entire creation."
E) BELIEVERS HAVE BEEN BIRTHED BY GOD AS FIRSTFRUITS OF HIS CREATURES WITH A VIEW TO THE ETERNITY FUTURE - AN IMPLICATION OF THE ETERNAL SECURITY OF THE BORN AGAIN BELIEVER
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the righteous and perfect future eternal state of all creation]" =
The believer is the first pick of the crop of God's creatures, i.e., His eternal world to come. So the trials which God birthed born again believers are to persevere under toward maturity and completion are in order that believers demonstrate themselves as firstfruits of His creation with a view to His future and righteous eternal kingdom to come. Note the direct implication of the eternal destiny of the believer as firstfruits of the eternal kingdom.
XIII) [Jas 1:2-4, 17-20]:
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything...
(v. 17) "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows.
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state]"
(v. 19 NKJV) So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath,
(v. 20) for man's anger does not bring about the righteous life that God desires."
A) THE PHRASE "SO THEN" CONTINUES THE CONTEXT OF BELIEVERS HAVING BEEN GIVEN THE GOOD AND PERFECT GIFT OF SPIRITUAL BIRTH BY GOD AS A GIFT SO AS TO PERSEVERE UNDER TRIALS TO BRING ABOUT THE RIGHTEOUS LIFE THAT GOD DESIRES
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state], (v. 19) So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath (v. 20) for man's anger does not bring about the righteous life that God desires." =
"So then" = "iste adelphoi" follows verse 18.
The connecting phrase "so then" continues the context of the previous 18 verses with a view to God choosing to give us [believers] birth through the word of truth, that we might be a kind of firstfruits of all He created with a view to the eternal state. The context then continues with those who have been birthed by God through the word of truth commanding them to "be quick to listen, slow to speak and slow to become angry" as an example of how to conduct themselves under trials with the result of bringing "about [in them] the righteous life that God desires." (v. 20).
[Expositors, op. cit., p. 174]:
"Verses 19-21 may seem at first glance to be an isolated section of miscellaneous exhortations. Further examination, however, reveals significant links to the preceding and following contexts. The term 'word' is found in vv. 18, 21-25 and refers to the Scriptures, the Word of God. Verse 18 indicates that regeneration comes through the instrumentality of the Word."
B) THERE IS IMPLIED AN OBLIGATION TO GOD OF THE ONE GIVEN THE GOOD AND PERFECT GIFT OF SPIRITUAL BIRTH TO LEAD A RIGHTEOUS LIFE WHICH GOD DESIRES
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state], (v. 19) So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath (v. 20) for man's anger does not bring about the righteous life that God desires." =
There is implied an obligation to God of the one given the good and perfect gift of spiritual birth to lead a righteous life which God desires; Whence comes the trials to bring about that end.
C) BELIEVERS ARE TO BE SWIFT TO HEAR AND SLOW TO SPEAK IN ORDER TO PERSEVERE UNDER TRIALS SO AS TO BRING ABOUT THE RIGHTEOUS LIFE THAT GOD DESIRES
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything...(v. 19) So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath, (v. 20) for man's anger does not bring about the righteous life that God desires" =
Believers are to be swift to hear hence they must be slow to speak else they will block out what is necessary to hear - especially wisdom from God through the word of truth. This is key to persevering under trials so as to "bring about the righteous life that God desires."
[Hodges, cont., p. 35]:
"The first admonition is (1) Be swift to hear. A willingness to listen properly is an essential ingredient in successful endurance under testing. Although we need this trait at all times, yet when we experience stress we urgently need to be attentive to the wisdom that God offers us through His Word or through the counsel of others based on that Word.
But typically we are more eager to talk in times of stress than to listen. Hence the second admonition is (2)Be...slow to speak. Our eagerness to pour out our thoughts and feelings under trial needs to be restrained."
[Expositors, op. cit., p. 174]:
"In vv. 19-21a, James is attempting to clear the way for the reception of God's truth (v. 21b). He begins by calling for the readers' attention: 'Take note of this.' The reception of the Word demands a readiness 'to listen.' Reluctance at this point will block the acceptance of truth. It also demands restrained speech. A continual talker cannot hear what anyone else says and by the same token will not hear when God speaks to him."
D) BELIEVERS ARE TO BE SWIFT TO HEAR AND SLOW TO SPEAK AND SLOW TO WRATH IN ORDER TO AVOID UNGODLY ANGER AND PERSEVERE UNDER TRIALS SO AS TO BRING ABOUT THE RIGHTEOUS LIFE THAT GOD DESIRES
(v. 2) "Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything...(v. 19) So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath, (v. 20) for man's anger does not bring about the righteous life that God desires" (cont.) =
The command to be slow to wrath is connected with being swift to hear and slow to speak. Evidently self discipline and composure is in view. All of this generates the godly kind of reaction to trials such that believers may persevere and bring about the righteous life that God desires. Being quick to hear and slow to speak goes hand in hand with being slow to anger. Such constraint and self-control lead to persevering under trials and the "righteous life that God desires"
Note that all anger is not ruled out here, just man's anger that is quick to arise. The kind of anger that might arise with a godly composure is not in view as being forbidden.
[Hodges, cont., p. 36]:
"The third admonition is: (3) Be...slow to wrath. Everyone knows that wrath (Greek: orgE, anger) is one of mankind's most common reactions to difficult times. The human heart is easily swayed to anger by undesirable events. Then we begin to blame men, or even God, for our troubles. Obviously the ability to avoid anger at such times is a supremely admirable trait.
But such restraint is not merely admirable; it is also functional. For, adds James, the wrath of man does not produce the righteousness of God. The ultimate goal for a Christian undergoing trial is the realization of God's righteousness in his life. That is to say, the moral improvement we can gain through trials, which James has already referred to (vv. 2-4), is in the last analysis a growth in righteousness and God-likeness...
Obviously, human wrath is counterproductive under trials if the goal of those trials is a righteousness that promotes inward and outward peace...
It should be noted, however, that James does not forbid all wrath but he exhorts us to be slow to make this response. The hair-trigger temper that is set off rapidly and without restraint is decidely the wrath of man - in contrast to God's own holy wrath. This kind of anger blocks, or severely inhibits, the production of the righteousness of God in our lives."
XIII) [Jas 1:2-4; 19-21]:
(v. 2)"Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds,
(v. 3) because you know that the testing of your faith develops perseverance.
(v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything.
(v. 19 NKJV) So let every man be swift to hear, slow to speak, slow to wrath, my dear brothers,
(v. 20) for man's anger does not bring about the righteous life that God desires.
(v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls."
A) WITH THE WORD 'THEREFORE', THE CONTEXT OF BELIEVERS PERSEVERING UNDER TRIAL BRINGING ABOUT IN THEIR OWN LIVES THE RIGHTEOUS LIFE THAT GOD DESIRES CONTINUES WITH THE STIPULATION THAT HAVING LAID ASIDE ALL FILTHINESS AND ABUNDANCE OF EVIL AS ACCEPTABLE BEHAVIOR ONE IS TO INSTEAD MEEKLY, I.E., WITH OBEDIENCE IN AN ONGOING FASHION - HUMBLY ACCEPT THE WORD PLANTED IN THEM WHICH CAN SAVE THEIR SOULS, I.E., THEIR LIVES FROM PREMATURE PHYSICAL DEATH
(v. 2)"Consider it pure joy ["pasan charan" = lit. "all joy"], my brothers, whenever you face trials of many kinds, (v. 3) because you know that the testing of your faith develops perseverance. (v. 4) Perseverance must finish its work so that you may be mature and complete, not lacking anything... (v. 19 NKJV) "So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath, (v. 20) for man's anger does not bring about the righteous life that God desires. (v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls [your lives]" =
With the word 'therefore', the context of believers persevering under trial toward being "mature and complete, i.e., (vv. 2-4), bringing about in their own lives the righteous life that God desires, (v. 20b), continues with the stipulation that having laid aside all filthiness and abundance of evil as acceptable behavior and instead one is to meekly, i.e., with obedience in an ongoing fashion accept the word planted in them which can save their souls, i.e., their lives from premature physical death.
Note that an ongoing reception of the implanted word is in view considering the context already established of ongoing perseverance under trials to bring about the righteous life that God desires. This is corroborated in verse 25:
a) [Compare Jas 1:25]:
"But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does."
B) INDIVIDUALS HAVING THE IMPLANTED WORD, I.E., THE WORD OF TRUTH, ARE BORN AGAIN, I.E., BELIEVERS. UNBELIEVERS ARE NOT IN VIEW
The stipulation in v. 21 that individuals have within themselves the implanted word, i.e., the word of truth, (v. 18), connects with having been brought forth by God, i.e., given a new birth, (v. 18) as having resulted from and is characteristic of this new birth. Hence, born again believers are in view throughout this passage, not unbelievers needing to be saved or become born again.
[Hodges, cont., p. 40]:
"That Word, James notes in passing, is implanted (emphytos: 'inborn'). In context, it is reasonable to take this as a reference to the readers' new birth (v. 18), which was effected by the word of truth."
C) GETTING RID OF ALL FILTHINESS AND ABUNDANCE OF EVIL IN ONES EXPERIENCE, I.E., SINLESS PERFECTION IS NOT IN VIEW - ESPECIALLY UNTO ETERNAL LIFE;
WHAT IS IN VIEW IS AN ONGOING DECISION, EACH TIME HAVING LAID ASIDE THE ENTERTAINMENT OF ALL FILTHINESS AND ABUNDANCE OF EVIL IN ONES LIFE, TO DECIDE INSTEAD TO RECEIVE WITH HUMBLE OBEDIENCE THE IMPLANTED WORD
(v. 15) "Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death." (v. 17) "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows."(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state], (v. 19 NKJV) "So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath, (v. 20) for man's anger does not bring about the righteous life that God desires. (v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls" (cont.) =
"With meekness" = "En prautEti", Str #4240, with humble obedience, cf. 1 Pet 2:21, 25-3:1-4.
The phrase "with meekness" means with humble obedience. Hence to receive the word with meekness is not just to accept it as true but to humbly obey it.
"having laid aside" = Gk, apothemenoi, aorist participle, middle voice, lit., "having laid aside". The aorist participle indicates, in this context, a completed simple event antecedent to the main verb, "receive" = Gk, dexasthe, which is aorist, middle voice, imperative mood. The dual action in view in this verse points to:
1) having to lay aside sinful behavior each time in order to:
2) receive with humble obedience the implanted word.
So the two are portrayed mutually exclusive.
Notice that "having laid aside" = Gk, apothemenoi is in the middle voice which has the individual and an outside Agent, (God), acting in behalf of that individual in order for that individual to lay aside all filthiness and abundance of evil. Evidently, the activity of receiving with humble obedience the implanted word coincides with the enablement of God in that individual to set aside all filthiness and abundance of evil in order to receive with humble obedience the implanted word.
Just as having laid aside the entertainment of all prejudice towards others of different races and abundance of racial partiality as acceptable behavior in the work place in order that one can obey the command of Federal Law to receive with humble obedience the law of Equal Employment Opportunity and this does not imply that one has rid oneself of all prejudice and abundance of racial partiality in ones experience but that one has received with humble obedience the Law of Equal Employment Opportunity, which reception thereupon is mutually exclusive of all racial prejudice and abundance of partiality;
so having laid aside the entertainment of all filthiness and abundance of evil as acceptable behavior in order that one can obey the command of Scripture to receive with humble obedience the implanted word and this likewise does not imply that one has rid oneself of all filthiness and abundance of evil in ones experience but that one has received with humble obedience the implanted word which reception thereupon is mutually exclusive of all filthiness and abundance of evil.
In view then is the oft to be repeated decision in ones mind, having laid aside the entertainment of all filthiness and abundance of evil as acceptable behavior, to receive with humble obedience the implanted word, i.e. information from God's Word which is implanted in ones mentality from the time they were "brought forth", i.e., birthed by God, (v. 18). In effect in ones mind one must have laid aside the entertainment of all filthiness and abundance of evil in ones life in order to truly receive with humble obedience the implanted word. Evidently moral filthiness and abundance of evil are mutually exclusive of humbly and obediently receiving the implanted word.
Getting rid of all moral filthiness and evil in ones experience as a completed action is therefore not what is commanded here, nor is it possible; but having laid it aside in the sense of entertaining it as acceptable in ones life is in view. For it is impossible for an individual to completely lay aside all moral filth and abundance of evil in order to be saved unto eternal life in this mortal life. No one in history so far except the Lord Jesus Christ Himself can be declared completely absent of "all filthiness and abundance of evil" - even for a moment. Furthermore, sinlessness is not in view since it is an abundance of evil which one is commanded to lay aside, not all evil. So the context of the entire chapter so far does not have in view an expectation of experiential sinless perfection, rather an exhortation of persevering through trials, some of which are having laid aside the temptation of sin, internally and externally. Verse 15 implies that sin exists in the believer and that he is not to permit it to become full grown, otherwise face premature physical death. Hence we do not have the expectation of experiential sinless perfection when we come to verse 21's "Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls". Instead we have a parallel between "sin when it is full grown" in verse 15 with "all filthiness and overflow [lit. abundance] of evil" in verse 21 both of which are speaking of the same that which causes premature physical death.
D) THE WORD "SOULS" IN THE PHRASE "WHICH CAN SAVE YOUR SOULS" REFERS TO ONES LIFE BEING SAVED FROM PREMATURE PHYSICAL DEATH. IT DOES NOT REFER TO BEING SAVED UNTO ETERNAL LIFE
(v. 15) "Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death." (v. 17) "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows."(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state], (v. 19 NKJV) "So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath, (v. 20) for man's anger does not bring about the righteous life that God desires. (v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls" (cont.) =
The soul in this context is defined as the essence which animates the body, i.e., the physical life, and which is not dissolved by death. Hence the expression 'to save the soul' represents a Greek phrase whose most common meaning in English would be 'to save the life' - the physical life. So the phrase "to save your souls" means to save your physical lives from premature physical death.
Since the audience throughout this chapter has unwaveringly been believers who are already saved unto eternal life, (vv. 2-19); who have been birthed by God and become the firstfruits of God's eternal kingdom, (v. 18); who are exhorted to persevere through trials, (vv. 2-4), and not permit sin to birth or become full grown in them, (v. 15), but having laid aside all filthiness and the abundance of evil and with humble obedience receive the implanted word which can save your souls from premature physical death for letting sin become full grown in one, (vv. 15, 21), then the reception of eternal life by unsaved unbelievers is not in view.
It has already been established that "sin when it is full grown" in a believer "gives birth to [premature physical] death, (v. 15); so "having laid aside all filthiness and the abundance of evil [i.e., the full grown sin as stipulated in v. 15] and humbly accepting the word planted in you will "save your souls, i.e., save you from premature physical death, (v. 21 NKJV).
Note that the concepts of having laid aside in the sense of experientially getting rid of all sin in ones life is neither possible nor what provides the new spiritual birth from God. Verses 17-18 have already stipulated that being born of God is a gift, (for which one does nothing proactive) 'by [faith in] the word of truth'.
Furthermore, it is impossible for an individual to have completely laid aside all moral filth and abundance of evil in order to be saved unto eternal life in this mortal life. No one in history so far except the Lord Jesus Christ Himself can be declared completely absent of "all filthiness and abundance of evil" - even for a moment. So the salvation in verse 21 which results from "having laid aside all filthiness and abundance of evil and obediently [humbly] accepting the word planted in you" is not toward the reception of eternal life.
[Hodges, cont., p. 41]:
"Many readers as well as expositors have an automatic reaction to the phrase save your souls in English, which leads them to understand it of eternal salvation from hell. But none of James's readers were at all likely to get such a meaning out of this text. The Greek phrase found here (sOsai tas psychas hymOn) was in common use in the sense of 'to save the life.' It is used in both the Greek OT as well as in the NT in exactly that sense (see Gen 19:17; 32:30; 1 Sam 19:11; Jer 48:6; Mark 3:4//Luke 6:9). This is its obvious sense also in Jas 5:20, which refers to the physical preservatin of a life from death. It may even be said that there is not a single place in the entire Greek Bible (i.e., the NT plus the Septuagint, the Greek translation of the OT) where this phrase signifies deliverance from hell...
Nevertheless the meaning of the data supports - 'to save your lives' - is precisely the meaning most suited to this context. The readers are already born again (v. 18) and are in no need of being saved from hell. Moreover, James has just spoken of the death-dealing consequences of sin (vv. 14-15). In this light, the meaning of v. 21 is transparent: although sin can culminate in physical death, the Word of God, properly received, can preserve physical life."
D) BELIEVERS HAVING LAID ASIDE THE ENTERTAINMENT ALL FILTHINESS AND ABUNDANCE OF EVIL AS ACCEPTABLE BEHAVIOR, ARE TO INSTEAD RECEIVE WITH HUMBLE OBEDIENCE THE IMPLANTED WORD WHICH IS ABLE TO SAVE THEIR LIVES FROM PREMATURE PHYSICAL DEATH
"Dio ...........apothemenoi ........pasan rhuparian ............................kai .perisseian .kakias
"Therefore having laid aside ..all.......filthiness, (i.e., moral filth) .and abundance of evil
en prautEti ........................................................dexasthe ton emphuton logon
in gentleness, (meekness = humble obedience) receive ...the implanted word
ton ...........................dunamenon ......................sOsai tas psuchas humOn"
which (lit., the one) is able (lit. 'being able') ..to save ....souls .....your"
Notice that verse 21 begins in the Greek with a participle phrase, "Therefore having laid aside all filthiness and abundance of evil" which establishes that believers must consider entertainment of such behavior as unacceptable. This points to what they are to be doing instead: receive with humble obedience the implanted word which is able to save them, literally, their "souls", i.e., their lives from premature physical death had they continually remained in all filthiness and abundance of evil. Recall verse (v. 15): "Then, after desire has conceived, it gives birth to sin, "when it is full-grown," [i.e., when their lives are characterized by all filthiness and abundance of evil, it then] "gives birth to" [premature physical] "death." =
Evidently a lifestyle pattern of reception with humble obedience of the "implanted word" in believers works to maximizing the length of their appointed years, reducing full grown sin, i.e., reducing filthiness and abundance of evil.
E) HAVING LAID ASIDE THE ENTERTAINMENT ALL FILTHINESS AND ABUNDANCE OF EVIL AS ACCEPTABLE BEHAVIOR, AND INSTEAD OF THIS, BELIEVERS ARE TO RECEIVE WITH HUMBLE OBEDIENCE THE IMPLANTED WORD CONVEYS A PICTURE OF A PLANTING WITHIN ONESELF WHICH HAS TAKEN ROOT AND IS TO GROW NURTURED BY CONSTANTLY RECEIVING IT WITH HUMBLE OBEDIENCE
(v. 15) "Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death." (v. 17) "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows."(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state], (v. 19 NKJV) "So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath, (v. 20) for man's anger does not bring about the righteous life that God desires. (v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls (cont.) =
So the source of salvation from early physical death is having laid aside all filthiness and abundance of evil in ones life and instead receive with humble obedience the implanted word in believers. The word implanted refers to information in the believers' minds from the 'word of truth', the bible, to enable believers to bring about the righteous life God desires and live out their appointed years, saving them from premature physical death. The picture that the phrase "implanted" conveys is of a planting within oneself which then is to take root and grow which is nurtured by receiving it with meekness, i.e., humble obedience.
[Hodges, cont., pp. 40-41]:
That Word, James notes in passing, is implanted (emphytos 'inborn'). In contrast, it is reasonable to take this as a reference to the readers' new birth (v. 18), which was effected by the word of truth... Now these Christians should receive the instructions of God's Word, recognizing it as the very thing that had been implanted in them by the Gospel...
Furthermore, the implanted word can produce an enormous benefit, for James tells his readers that it is able to save your souls."
XIV) [Jas 1:15-22]:
(v. 15) Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to [premature physical] death.
(v. 16) Don't be deceived, my dear brothers.
(v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state]"
(v. 19 NKJV) So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath,
(v. 20) for man's anger does not bring about the righteous life that God desires.
(v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls.
(v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says."
A) RELATIVE TO THE GOAL OF HAVING LAID ASIDE ALL FILTHINESS AND ABUNDANCE OF EVIL AND BEING SAVED FROM EARLY PHYSICAL DEATH THE BELIEVER MUST HUMBLY ACCEPT THE WORD PLANTED IN HIM INSTEAD OF ENTERTAINING THAT FILTHINESS AND ABUNDANCE OF EVIL IN THEIR LIVES AS ACCEPTABLE.
HUMBLE ACCEPTANCE MEANS THAT THEY MUST NOT MERELY LISTEN TO THE WORD, BUT ALSO DO WHAT IT SAYS
(v. 21 NKJV) "Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls. (v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says." =
Relative to the goal of "having laid aside all filthiness and overflow [lit., abundance] of evil" you [believers] must "receive with meekness, i.e., humble obedience the implanted word which is able to save your souls [your lives]" toward the end of "bring[ing] about the righteous life that God desires", (v. 20) so as to be saved from a premature physical death, (v. 21 NKJV). So the believer is to humbly go to the source of information that provides instruction on this matter; the word, i.e., the word of truth, the bible, (v. 15). To receive with meekness the implanted word is not to merely listen to the word without acting upon it. This results in deceiving oneself that progress toward the righteous life is being made. Believers instead are also to do what it says.
XV) [Jas 1:21-24]:
(v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls.
(v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says."
(v. 23) Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror
(v. 24) and, after looking at himself, goes away and immediately forgets what he looks like."
A) JUST AS IT IS ABSURD FOR ONE TO SCRUTINIZE HIS FACE IN A MIRROR AND THEN FORGET WHAT HE LOOKS LIKE WHEN HE WALKS AWAY SO IT IS RIDICULOUS FOR ONE TO SCRUTINIZE THE WORD OF TRUTH AND THEN NOT DO IT
"Houtos ..eoiken andri .katanoounti to prosOpon tEs geneseOs ...............autou
"This one is like .a man observing .....the face ..............of existence, birth his
en esoptrO (v. 24) katenoEsen .................gar heauton kai .apelEluthen ....kai
in a mirror (v. 24) he observed carefully for .himself ..and has gone away and
eutheOs .......epelatheto hopoios ...............En."
immediately forgot .......what sort of man he was."
"katenoEsen" = Str. #2657, from katanoeo: 'kata' an emphatic, strengthened form when added to 'noeo' to perceive, i.e., carefully observed, attentively scrutinzed, Vines, TDNT, 4:975.
James paints a picture of an individual who looks intently at his face in a mirror, scrutinizing it - the one he has had from birth - an expression that makes the point even more emphatic of carefully observing, i.e., attentively scrutinizing his face in a mirror so that he would be sure to would recognize his face. But when he walks away he immediately does not remember what he looks like! It would be ridiculous if he forgot what he looks like immediately upon walking away from such a scrutiny of his face in a mirror! Yet this is what is paralleled to how ridiculous it is for the believer to hear the word in like manner: attentive scrutiny of it and then immediately not do what it says! The purpose of listening to truth is to act upon it.
[Expositors, cont., p. 175]:
"After urging the practice of the Word in v. 22, the author proceeds to explain why people should do more than merely listen to the truth. Here he uses the illustration (vv. 23-24) of a man who 'looks at his face in a mirror.' The Greek verb katanoeO does not describe a hasty glance as some have suggested. Instead, it refers to careful observation. It is 'attentive scrutiny of an object' (TDNT, 4:975). So the man carefully studies his face and becomes thoroughly familiar with its features. This illustrative act is paralleled by the person who listens to the Wrod, apparently not momentarily but attentively, and at length, so that he understands what he hears. He knows what God expects him to do. Any failure to respond cannot be blamed on lack of understanding...
James further explains that upon going away the man 'immediately forgets what he looks like.' For him it is 'out of sight, out of mind.' In spite of thoroughly scrutinizing his face, he forgets what it was like. This is, of course, ludicrous, but no less ludicrous is the believer who listens carefully to God's truth and does not remember to put into practice what he has heard. Listening to truth is not an end in itself any more than gazing at one's face in a mirror is an end in itself. The purpose of listening to truth is to act upon it."
XVI) [Jas 1:18, 21-25]:
(v. 18) "He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created."
(v. 21 NKJV) "Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness [= humble obedience] the implanted word which is able to save your souls.
(v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says."
(v. 23) Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror
(v. 24) and, after looking at himself, goes away and immediately forgets what he looks like.
(v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does."
A) THE PHRASE "PERFECT LAW THAT GIVES FREEDOM" REFERS TO THE WORD OF TRUTH, NOT TO THE LAW OF MOSES
(v. 18) "He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created." (v. 22) "Do not merely listen to the word, and so deceive yourselves. Do what it says. (v. 23) Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror. (v. 24) and, after looking at himself, goes away and immediately forgets what he looks like. (v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it - he will be blessed in what he does." =
The word "law" without the definite article, (not 'the Mosaic Law), refers here to rules to live by, in this case commands from the implanted word of truth to live by, i.e., the bible. The phrase "But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it - he will be blessed in what he does", (v. 25), parallels, "Do not merely listen to the word, and so deceive yourselves. Do what it says," (v. 22). Both verses refer to the "word of truth," (v. 18), the Word of God, the bible which one is exhorted in both verses to listen to, i.e., continue to intently look at and do what it says.
B) ONE IS TO CONTINUOUSLY STUDY THE WORD OF TRUTH, THE BIBLE AND DO WHAT IS SAYS AND THEREBY BE BLESSED IN ALL THAT ONE DOES
(v. 21 NKJV) "Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls. (v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says. (v. 23) Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror. (v. 24) and, after looking at himself, goes away and immediately forgets what he looks like. (v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it - he will be blessed in what he does." =
The phrase 'the perfect law that gives freedom' is used to describe the word of truth, the bible. Verse 21 previously stated that as one receives with humble obedience the implanted word of truth, in view of having laid aside all filthiness and abundance of evil, salvation from early physical death will be the result. So during those times of humble obedience to the word of truth, one is not obeying the law of practicing filthiness and evil which leads to early physical death, (vv. 15, 21) - another kind of law that has disastrous results. So by receiving and humbly obeying the implanted word of truth, the bible, i.e., practicing the "law that gives freedom", one is indeed freed from the lifestyle of sin that leads to early physical death.
Furthermore, the Word of Truth reflects the true person and purpose of the individual, before God. One who looks intently into it and does what it says frees one to be who one was created to be by God from the moment one receives the gift of second birth from God through the implanted Word of Truth.
[Hodges, cont., p. 44]:
"The 'work-doer' James is describing is introduced in this verse as someone who looks into the perfect law of liberty. The perfect law of liberty is the spiritual 'mirror' into which a believer looks when he hears 'the implanted word.' Since the commands of this Christian law are in accord with his innermost nature as a born-again person, they are not in any way a form of bondage but rather they are a law of liberty [freedom]. What the Christian really learns from the Word (as we have pointed out in vv. 23-24) is to become (in conduct) what he already is by virtue of his regenerate nature. When I am doing something as a natural expression of my true nature, I am obviously enjoying the liberty of just being myself."
One is to continuously look intently into what the bible has to convey, i.e., to constantly study it. As he continues to study God's word, "not forgetting what he has heard, but doing it he will be blessed in all that he does."
C) CONTINUALLY STUDYING AND APPLYING THE WORD OF GOD IS THE KEY TO BEING BLESSED AND LIVING OUT ONES LIFE TO ATTAIN THE RIGHTEOUSNESS THAT GOD DESIRES
(v. 21 NKJV) "Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls. (v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says. (v. 23) Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror. (v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does." (cont.) =
Notice that the phrase "and continues to do this", (v. 25), i.e., and continues an ongoing humble reception of the implanted word, the bible, in order to be "blessed in what he does", (v. 25), parallels the requirement in v. 21 of "having laid aside all filthiness and abundance of evil, and an ongoing reception with humble obedience the implanted word which is able to save your souls" both to the end of persevering under trials, (v.4), and to the end of bringing about the "righteous life that God desires", (v. 20). So the continual study and application of the Word of God is the key to being blessed and living out ones life to attain the righteous life that God desires.
D) LOOKING INTENTLY AT ONESELF IN THE MIRROR AND NOT WALKING AWAY FORGETTING WHAT ONE LOOKS LIKE IS PARALLELED WITH CONTINUOUSLY LOOKING INTENTLY INTO, I.E., STUDYING THE PERFECT LAW THAT GIVES FREEDOM, THE BIBLE, NOT FORGETTING WHAT ONE HAS HEARD, DOING IT UNTO BLESSING AND THE RIGHTEOUS LIFE THAT GOD DESIRES
(v. 22) "Do not merely listen to the word, and so deceive yourselves. Do what it says. (v. 23) Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror. (v. 24) and, after looking at himself, goes away and immediately forgets what he looks like. (v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does." (cont.) =
Notice that the picture of looking intently at oneself in the mirror and walking away forgetting what one looks like which is opposed to continuously looking intently into the perfect law that gives freedom, the bible, and not forgetting what he has heard, but doing it unto blessings in all he does unto the righteous life that God desires.
XVII) [Jas 1:19-22; 25-27]:
(v. 19 NKJV) "So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath,
(v. 20) for man's anger does not bring about the righteous life that God desires.
(v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls.
(v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says.
(v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does
(v. 26) If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.
(v. 27) Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world."
A) PERSONAL CONDUCT, ESPECIALLY PROPER USE OF THE TONGUE IS KEY TO ACCEPTABLE RELIGIOUS BEHAVIOR IN ORDER TO BRING ABOUT THE RIGHTEOUS LIFE THAT GOD DESIRES
(v. 19 NKJV) "So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath, (v. 20) for man's anger does not bring about the righteous life that God desires. (v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls. (v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says. (v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does (v. 26) If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless. =
Personal conduct, especially proper use of the tongue is key to acceptable religious behavior in order to bring about the righteous life that God desires. Ones religion becomes worthless when one does not control ones tongue. One important instruction on this matter has already been given in vv. 19-20:
(v. 19 NKJV) "So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath, (v. 20) for man's anger does not bring about the righteous life that God desires."
Notice that the focus on good religion then should be godly personal conduct especially how and what one speaks to another. Hence how one conducts oneself especially with the use of the tongue takes precedence over religious rituals and activities.
B) PERSONAL CONDUCT ESPECIALLY HELPING THE NEEDY AND KEEPING ONESELF FROM SIN IS RELIGION THAT IS ACCEPTABLE BY GOD AS PURE IN ORDER TO BRING ABOUT THE RIGHTEOUS LIFE THAT GOD DESIRES
(v. 19 NKJV) "So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath, (v. 20) for man's anger does not bring about the righteous life that God desires. (v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls. (v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does (v. 27) Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world." =
Personal conduct especially helping the needy and keeping "oneself from being polluted by the world", i.e, sin is religion that is acceptable by God the Father as pure. Notice that pure and faultless religion in God's point of view centers around ones personal conduct; helping others - merciful acts and conduct to "bring about the righteous life that God desires", (v. 21), and not religious ceremony, ritual and outward behaviorisms without inward humble obedience to the word of truth, (vv. 21-22).
[Expositors, cont., pp. 176-177]:
"Verses 26-27 point out three specific areas where truth should be put into practice. The first is speech. James introduces a hypothetical case. The person involved 'considers himself religious.' The word thrEskos ('religious') occurs only here in the NT; and the corresponding noun thrEskei ('religion') appears but four times in the NT, two of which are in James 1:26-27. The adjective thrEskos describes a person who performs the external acts of religion, such as public worship, fasting, or giving to the needy. The person James is referring to is the one who 'does not keep tight rein on his tongue.'... He exerts no controlling restraint on his speech.... His uncontrolled tongue reveals that 'his religion is worthless,' being merely external sham. Such a person has been playing the part of one who is religioius and has convinced himself that he really is religious, but in so doing 'he deceives himself.' This is the second instance of self-deceptioin in this chapter. In v. 22 the person who hears the truth but does not put it into practice is self-deceived. In v. 26 the self-deceived person is the one whose religious acts do not make a difference in the way he lives....
The kind of 'religion that God our Father accepts' is the kind that exerts a positive influence on one's life. Notice that this verse does not give us a definition of religion. Instead, it presents a concrete way of insisting that genuine religion is a life-changing force. One's religion, then, should be more than external; it must spring from an inner spiritual reality that expresses itself in love to others and holiness before God. James next describes a specific example of love - the care of 'orphans and widows.'... One whose religion is genuine will also avoid 'being polluted by the world.' 'World' describes the total system of evil that pervades every sphere of human existence and is set in opposition to God and to righteousness.
To summarize, vv. 22-27 insist that a person's religion must consist of more than superficial acts. It is not enough to listen to the statement of spiritual truth (vv. 22-25), nor is it sufficient to engage in formal religious activity (v. 26). The person whose religious experience is genuine will put spiritual truth into practice, and his life will be marked by love for others and holiness before God."
XVIII) [Jas 1:19-21; 26-27; 2:1]:
(v. 19 NKJV) So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath,
(v. 20) for man's anger does not bring about the righteous life that God desires.
(v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls.
(v. 26) If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.
(v. 27) Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.
(v. 2:1 NKJV) My brothers, as believers in our Lord Jesus Christ, the Lord of Glory, don't show favoritism."
A) IN LIGHT OF PREVIOUS DISCUSSION OF BRINGING ABOUT THE RIGHTEOUS LIFE THAT GOD DESIRES AND THEIR FAITH IN THE LORD JESUS CHRIST, THE LORD OF GLORY, BELIEVERS ARE EXHORTED NOT TO SHOW FAVORITISM
(v. 2:1 NKJV) My brothers, as believers in our Lord Jesus Christ, the Lord of Glory, don't show favoritism." =
"Adelphoi mou mE en ....prosOpolEmpsiais echete ...tEn pistin tou ....kuriou
"Brothers my ...not with .respect of persons .do have the. faith ..of the Lord
hEmOn iEsou christou tEs doxEs"
our ........Jesus Christ ...of ...glory"
The context continues to have believers in view, relative to their "bring[ing] about the righteous life that God desires," (v. 20), through looking "intently at the perfect law that gives freedom [i.e., studying the bible] and continu[ing] to do this, not forgetting what he has heard, but doing it...," (v. 25a). Verse 26 exhorts a believer in the light of doing what the bible says to "keep a tight rein on his tongue." Verse 27 adds "Look after widows and orphans in their distress" and "keep oneself from being polluted by the world," (cf. 1:21-22). James then continues in this vein with "Don't show favoritism," prefacing it with the key motivation to do this: "My brothers, as believers in our Lord Jesus Christ, the Lord of glory." In light of the Lord Jesus Christ, the Lord of glory, i.e., of heaven, the abode and presence of God in Whom they believe, the brothers are exhorted to do those things that the "perfect law that gives freedom" says to do, (v. 25a) in order to "bring about the righteous life that God desires," (v. 20). James mentions the specific exhortation of not showing favoritism as a special emphasis upon which he elaborates further in the next few verses.
[Hodges, cont., p. 48]:
"Actually in this verse [2:1] the italicized words (in the NKJV), the Lord, are not present in the original, which simply has 'of (the) glory.' It is possible that this latter phrase is used like an adjective in the sense of 'our glorious Lord Jesus Christ.' But the presence of the definite article (tEs) does not easily fit this view. More likely, the phrase in Greek equals '(the) Glory,' that is, heaven or the presence of God (cf. 1 Tim 3:16). The whole expression will then mean 'of our Lord Jesus Christ of (from) Glory.' James would be thinking, in that case, of the fact that the true abode of the Lord was (and is) the glorious abode of God Himself. Such a splendid origin for Christ makes any kind of earthly wealth and glory appear drab and worthless by comparison. Faith in One Who belongs to 'Glory' makes all deference to rich people on earth look shabby and cheap. The readers should not combine their faith with such demeaning behavior."
XIX) [Jas 1:19-23; 25-27; 2:1-4]:
(v. 19 NKJV) So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath,
(v. 20) for man's anger does not bring about the righteous life that God desires.
(v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls.
(v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says.
(v. 23) Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror.
(v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does
(v. 26) If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.
(v. 27) Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.
(v. 2:1) My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism.
(v. 2:2) Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in.
(v. 2:3) If you show special attention to the man wearing fine clothes and say, "Here's a good seat for you," but say to the poor man, "You stand there" or "Sit on the floor by my feet,
(v. 2:4) have you not discriminated among yourselves and become judges with evil thoughts?"
A) THE WORD RENDERED 'MEETING' REFERS TO A CHRISTIAN CONGREGATION, NOT A TRADITIONAL JEWISH SYNAGOGUE
(v. 2:2) "Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. (v. 2:3) If you show special attention to the man wearing fine clothes and say, "Here's a good seat for you," but say to the poor man, "You stand there" or "Sit on the floor by my feet, (v. 2:4) have you not discriminated among yourselves and become judges with evil thoughts?" =
"meeting" = Greek, "sunagOgEn", lit., synagogue, meeting. TDNT - 7:798,1108; n f AV - a bringing together, gathering (as of fruits), a contracting (strong's number 4864)
[Hodges, cont., p. 49]:
"Although the Greek word for assembly [meeting] is the one used for a synagogue, the word had a broader sense of 'place of assembly' or even 'meeting' (BGD, synagOgE, 2b and 5). 'Meeting' seems most natural here. In fact, it has been maintained recently that th euse of the word synagOgE for a place of meeting 'began to develop primarily in the later first century,' but that the earlier meaning referred to a group which gathered for a religious purpose (Kee, NTS: 281-83). In the circle of churches to which James writes..., it is not likely that there were many which met in the local synagogue, since that would imply the conversion of most of the synagogue's members. Most probably the Jewish-Christian churches of Palestine met in private homes where rooms might be set aside to accommodate these gatherings."
B) "STAND THERE OR SIT ON THE FLOOR BY MY FEET" REFERS TO LESS PREFENTIAL SEATING FOR THE POOR MAN
"Stand there or sit on the floor by my feet" =
"Kai tO ......ptOchO eipEte .............su ...stEthi ekei ...E ..kathou hupo
"And to the poor ......may have said you .stand .there .or .sit.........under
to hupopodion mou"
.....footstool .....my"
[Hodges, cont., p. 49]:
"The statement, sit here at my footstool, is literally, 'sit here under (or, below) my footstool.' There could be a touch of ironic exaggeration in these words: James suggests that the position given the poor visitor is so demeaning as to be underneath the footstool on which the speaker rested his own feet!
However, the scene James had in mind may well have been one in which the Christians were reclining at a table to observe the Lord's Supper. If so, the rich visitor is allowed to sit down on a seat in the room to observe the prceedings. The poor visitor, on the other hand, is told simply either to stand (against the wall?) or to sit on the floor 'under' (i.e., behind) the pillow or object on which the speaker placed his feet."
C) MAKING THE DISTINCTION THAT A ONE MAN IS BETTER THAN ANOTHER ON THE BASIS OF MATERIAL WEALTH IS DISCRIMINATORY AND JUDGMENTAL BASED ON EVIL THOUGHTS
(v. 2:2) Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. (v. 2:3) If you show special attention to the man wearing fine clothes and say, "Here's a good seat for you," but say to the poor man, "You stand there" or "Sit on the floor by my feet, (v. 2:4) have you not discriminated among yourselves and become judges with evil thoughts?" =
Paul paints a particular scenario as unacceptable Christian behavior, wherein a man of material means is favored over a poor man in a meeting as to where they are to sit. Such a distinction that a rich man is better than a poor man because of his material wealth is indicated as descriminatory and judgmental based on evil thoughts, (as opposed to judging on a biblical basis).
XX) [Jas 2:1-5]:
(v. 2:1) My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism.
(v. 2:2) Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in.
(v. 2:3) If you show special attention to the man wearing fine clothes and say, "Here's a good seat for you," but say to the poor man, "You stand there" or "Sit on the floor by my feet,
(v. 2:4) have you not discriminated among yourselves and become judges with evil thoughts?
(v. 2:5) Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom He promised those who love Him?"
A) INHERITING NOT INHABITING THE KINGDOM IS IN VIEW WHICH MATERIALLY POOR BELIEVERS LARGELY WILL DO VIA FAITHFULNESS DEMONSTRATING LOVE FOR GOD, BUT RICH BELIEVERS WILL NOT CHOOSE TO DO SO
"Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom He promised those who love Him? " =
"To inherit the kingdom' =
"Akousate adelphoi mou agapEtoi ouch ho theos .exelexato ...tous ptOchous
"Listen .....brothers my ..beloved ...not ........God ..Did choose .the ..poor
tO kosmO ............plousious en pistei kai .klEronomous .tEs ....basileias
of the world to be rich .........in faith ..and heirs ...............of the kingdom
hEs ....epEggeilato .tois ....agapOsin ........auton"
which He promised to the ones loving .....Him"
......................................................who love Him
"Inherit the kingdom, lit. "Heirs of the kingdom" refers to persons who inherit, i.e., receive ownership of the kingdom. It does not have in view dwelling in the kingdom, rather ownership of it.
1) [Compare Jas 1:17-18]:
(v. 17) Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.
(v. 18) Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the eternal state]"
James stipulates that believers have been brought forth from God, i.e., born again, as a "good and perfect gift" to be "firstfruits of His creation," (v. 18), with a view to the eternal state. Hence they are assured of inhabiting the kingdom of heaven as the "firstfruits of His creatures," (v. 18).On the other hand, whether or not believers inherit ownership of the kingdom, depends upon how they demonstrate their love of God via persevering under trial so as to bring about the righteous life that God desires, (v. 20).
James stipulates that God chose the materially poor of this world to be rich in faith and to inherit ownership of the kingdom He promised those who love Him. Evidently to be rich in faith is to demonstrate a love for God.
1) [Compare Jas 1:9-12]:
(v. 9) "The brother in humble circumstances ought to take pride in his high position.
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower.
(v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business.
(v. 12) Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him."
In the light of verses 1:9-12, verse 2:5 states that, (as a general rule), as chosen by God, the materially poor believer will choose to persevere unto maturity and the righteous life that God desires, (v. 20), taking "pride in his humble position", becoming "rich in faith", demonstrating love for God, (v. 12), and hence become an heir of the kingdom as opposed to the rich man who, (as a general rule), will not choose to persevere in his struggle, hence permitting his faith and love for material wealth to take precedence over his faith and love for God. Hence rich men will generally not be heirs of the kingdom.
[Hodges, cont., p. 51]:
"Ironically, a rich Christian may have less opportunity to trust God for his needs than a poor man who must trust Him day by day, and sometimes meal by meal. Thus, by the providential arrangement of God, a poor Christian may become very rich in the area of personal faith in God, while the rich Christian may be poverty-striken in this aspect of spiritual experience. James's readers needed to remember this whenever a scruffy, poor brother came to their assembly. Despite outward appearances, he might be a spiritual millionaire!"
This is not a passage which has hell or heaven in view, for eternally secure believers are being addressed, (vv. 1:18, 2:1); poor ones vs rich ones, ones who will be heirs, i.e., inherit ownership of the kingdom of heaven and ones who will not. Notice that who will inhabit the kingdom is not the issue, but who will inherit it is. All believers have the sure hope of Jesus Christ's presence, i.e., assurance of eternal life:
2) [Compare Jas 1:18]:
"Of His own will He brought us forth [i.e., gave us birth] by the word of truth, that we might be a kind of firstfruits of His creatures [i.e., of all He created with a view to the righteous and perfect future eternal state of all creation]"
On the other hand, not all believers will inherit ownership of the kingdom. The stipulated proviso of a believer being an heir of the kingdom is a lifestyle pattern of loving God which evidently will generally be materially poor believers.
B) THOSE THAT LOVE GOD ARE THOSE WHO DEMONSTRATE A LIFESTYLE OF PERSEVERING UNDER TRIALS UNTO COMPLETENESS SO AS TO PRODUCE THE RIGHTEOUS LIFE THAT GOD DESIRES
1) [Compare Jas 1:12]:
"Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him."
Verse 1:12 stipulates that those believers who love the Lord receive the crown of life as a reward for a faithful lifestyle. The context of these two chapters has been one of exhorting believers to persevere in the faith unto maturity so as to produce the righteous life that God desires in a lifestyle demonstration of their love for the Lord. Hence the phrase "to those that love Him [God]" in 2:5 refers to those believers, (v. 2:1), who demonstrate a lifelong lifestyle of persevering under trials unto completeness so as to produce the righteous life that God desires resulting in the "crown of life", (v. 12), and being "heirs, not just inhabitants, of the kingdom", (v. 2:5).
C) GOD'S SOVEREIGNTY OF CHOOSING THE POOR TO BE HEIRS OF THE KINGDOM AND BELIEVERS' FREE WILL CHOICE TO PERSEVERE UNDER TRIALS UNTO THE RIGHTEOUS LIFE THAT GOD DESIRES RESULTING IN BECOMING AN HEIR TO THE KINGDOM ARE BOTH IN VIEW
God's sovereignty of choosing the poor to be heirs of the kingdom and believers' free will choice to persevere under trials unto the righteous life that God desires resulting in becoming an heir to the kingdom are in view. The context of chapters one and two establishes that heirship of the kingdom is open to all believers, rich and poor, who demonstrate a love for God via a faithful lifestyle, i.e., perseverance unto maturity to bring about the righteous life that God desires. Yet the sovereignty of God remarkably chooses the materially poor to be rich in faith and heirs of the kingdom, evidencing the fact that riches are usually a stumbling block toward bringing about the righteous life that God desires. Riches are a test of life that most believers who are given this test will fail to persevere under.
XXI) [Jas 2:1-7]:
(v. 2:1) My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism.
(v. 2:2) Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in.
(v. 2:3) If you show special attention to the man wearing fine clothes and say, "Here's a good seat for you," but say to the poor man, "You stand there" or "Sit on the floor by my feet,
(v. 2:4) have you not discriminated among yourselves and become judges with evil thoughts?
(v. 2:5) Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom He promised those who love Him?
(v. 2:6) But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court?
(v. 2:7) Are they not the ones who are slandering the noble name of Him to Whom you belong?"
A) THOSE WHO HAVE RICHES USUALLY ABUSE IT, YET THOSE NOT SO BLESSED ARE OFTEN DISHONORED BY THE RICH
James gives good reason in verses 6 & 7 why one should not give preferential treatment to the rich. For it is often someone with wealth and power who is behind oppression, unfair legalistic restriction and defamation of one's character in order to gain further advantage, even to the extent of "slandering the noble name of Him Whom you belong." Note James' earlier comment of those who are rich:
1) [Compare Jas 1:9-11]:
(v. 9) "The brother in humble circumstances ought to take pride in his high position.
(v. 10) But the one who is rich should take pride in his low position, because he will pass away like a wild flower.
(v. 11) For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich man will fade away even while he goes about his business."
Notice that in God's viewpoint those that are rich have a low position relative to the temporal nature of material wealth: one that will "pass away like a wild flower."
[The Bible Knowledge Commentary, NT, Walvoord & Zuck Editors, J. Ronald Blue contributing author, Victor Books, USA, 1988, pp. 832-833]:
"It is not the wealth itself that is condemned, but the greedy attitude toward it and the grisly actions with which it is obtained. God is not deaf to the cries of injustice that rise both from wages withheld in fraud and from the laborers who have been oppressed by the rich. The Jewish converts were well aware of God's Law forbidding holding back on wages (Lev 19:13; Deut 24:15) and oppressing the poor (Prov 3:27-28; Amos 8:4-6; Mal 3:5)....
In the scramble for more wealth, the rich used their influence in courts of justice, and in the process were guilty of bringing condemnation and even death to innocent men who offered no resistance... What began as an interest in money ended as an insensitivity to murder."
[Hodges, cont., p. 52]:
"Poor believers, then, tended to live such lives and to be people of importance in the light of God's coming kingdom, and disdainful treatment of a poor person who attended a meeting was a failure to take that fact into account. 'You should have honored him,' James is saying, but instead you have dishonored the poor man. Conversely, as a class, rich people were more likely to be the enemies of Christianity and to be oppressors rather than helpers of the Christian community. Though some indeed would be saved, their tendency to trust riches rather than God made their salvation difficult (Mark 10:23-27). Like ungainly camels, they were too big and self-important to enter the kingdom by simple, child-like trust. Still worse, in the Jewish context of this book, many unbelieving, wealthy Jews were a source of oppression to Christians and might drag them into the courts on any pretext. Moreover, many did not hesitate to blaspheme that noble name by which you are called. That is, they blasphemed the Lord Jesus Christ (see v. 1). By putting the statements about rich men in question form, James is simply making them face what they already knew. It made no sense for any reader of James to obsequiously extend himself in welcoming a rich person into the Christian assembly, while at the same time slighting a potential heir of the kingdom!"
XXII) [Jas 1:19-2:8]:
(v. 19 NKJV) "So then, my dear brothers, let every man be swift to hear, slow to speak, slow to wrath,
(v. 20) for man's anger does not bring about the righteous life that God desires.
(v. 21 NKJV) Therefore having laid aside all filthiness and overflow [lit., abundance] of evil, and receive with meekness the implanted word which is able to save your souls.
(v. 22) Do not merely listen to the word, and so deceive yourselves. Do what it says.
(v. 23) Anyone who listens to the word but does not do what it says is like a man who looks at his face in a mirror.
(v. 25) But the man who looks intently into the perfect law that gives freedom, and continues to do this, not forgetting what he has heard, but doing it--he will be blessed in what he does.
(v. 26) If anyone considers himself religious and yet does not keep a tight rein on his tongue, he deceives himself and his religion is worthless.
(v. 27) Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.
(v. 2:1) My brothers, as believers in our glorious Lord Jesus Christ, don't show favoritism.
(v. 2:2) Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in.
(v. 2:3) If you show special attention to the man wearing fine clothes and say, "Here's a good seat for you," but say to the poor man, "You stand there" or "Sit on the floor by my feet,
(v. 2:4) have you not discriminated among yourselves and become judges with evil thoughts?
(v. 2:5) Listen, my dear brothers: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom He promised those who love Him?
(v. 2:6) But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court?
(v. 2:7) Are they not the ones who are slandering the noble name of Him to Whom you belong?
(v. 2:8) If you really keep the royal law found in Scripture, 'Love your neighbor as yourself,' you are doing right."
A) THE ROYAL LAW TO BRING ABOUT THE RIGHTEOUS LIFE THAT GOD DESIRES IS TO LOVE YOUR NEIGHBOR AS YOURSELF
"If you really keep the royal law found in Scripture, 'Love your neighbor as yourself,' you are doing right." =
In the light of chapters one and two so far, the exhortation to believers to do what is stipulated in order to persevere through trials and tests in order to bring about the righteous life that God desires, (v. 1:21), author James summarizes all of this in the second commandment of the Ten Commandments of the Mosaic Law, namely "Love your neighbor as yourself." He calls it the "Royal Law found in Scripture," relative to "doing right," i.e., bringing about the righteous life that God desires, (v. 1:21), which chapters one and two up to this point have been expounding upon.
In view of the immediate proximity of 2:1-7, keeping the Royal Law found in Scripture especially satisfies James' exhortation herein of not showing favoritism. It is self-evident that loving ones neighbor as oneself, i.e., loving others one comes in contact with daily as oneself is to treat them without prejudice, i.e., in a righteous manner = "doing right", (v. 2:8); so that believers "don't show favoritism", (v. 2:1).
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