James 1

James 1 (NIV)

The Book of James, one of the most practical books in the New Testament, can be described as the “how-to” book for Christian living. The letter is considered such because it offers instruction and exhortation to Christians who are experiencing the problems of life, as we all do at times. Theologically speaking the Book of James is more practical than it is doctrinal, though it does cover theological issues. The major issue covered in the book is faith and works. With this letter James is sounding a call to all Christians; “Get your life in line with your belief.”

* Like in the final chapter of Hebrews we will see, in the Book of James, many of the phrases, that Christians encourage or exhort one another with, in their proper context.

1 James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings.

The author of this letter identifies himself as, “James, a servant of God and of the Lord Jesus Christ”. James, being a common name of the time, in this greeting suggests that he was a church leader who needed no further introduction. There are several men called James in the New Testament but it is believed, by early church tradition, that the writer of this book was the one called James the Just, the half-brother of Jesus. Knowing that this James was Jesus’ brother makes his introduction more significant. He did not identify himself as Jesus’ brother, rather a servant, bondservant in some translations, of God and the Lord Jesus Christ. With this introduction James made it clear that Jesus was much more than his brother, He was more importantly his Lord. Most likely making this significance understood to his readers.

The phrase “To the twelve tribes” indicates that the letter was likely written to the Jewish Christians who were then scattered outside of Palestine. Though the letter is meant for all Christians it was believed to have been written before Gentile Christians were significant in number. Though the letter was written for the body of Christians as it existed at the time, it remains a letter for us today.

The letter was not intended for one specific church but was to be passed around among various local assemblies.

Trials and Temptations
2 Consider it pure joy, my brothers and sisters,[a] whenever you face trials of many kinds, 3 because you know that the testing of your faith produces perseverance. 4 Let perseverance finish its work so that you may be mature and complete, not lacking anything.

Here James’ use of whenever indicates that he regarded the trials of life inevitable; whether they were unpleasant or grievous, he knew all believers encountered trials. He instructs his readers to consider the trials they faced “pure joy”, not discouragement, because trials produced perseverance, peace in some translations. The use of the terms brothers and sisters in vs. 2 is the Greek word for brothers and sisters, adelphoi, referring here to believers, both men and women, as part of God’s family.

James is not asking the churches to feel joyful during their afflictions, he is telling them to regard the trial with the joy of knowing they are moving toward a more mature Christian life. He considered trials a tool to refine and purify their faith, producing that perseverance by the testing of those trials. Trials do not produce faith, however, when trials are received with faith it produces perseverance. The phrase “testing of your faith” occurs in the New Testament only here and in 1 Peter 1:7. The phrase, which means, “tested” or “approved” was used in that time to describe coins that were genuine and unblemished. He is telling the people that the aim of their being tested was not to destroy them (their faith), but to purify and refine their faith. He is telling them that this refining was essential to move to Christian maturity; as we see Abraham being tested in Genesis 22:1-8. The meaning of the word perseverance, patience, here goes far beyond the idea of bearing affliction; it includes the concept of standing firm under pressure, with a staying power that turns those trials into opportunities.

In vs. 4 James is exhorting his audience to allow perseverance to finish its work within them, some versions say, “But let patience have its perfect work”. James knew that if the believer endures the trials of life with joy, or faith, he or she will be “perfect” meaning “having reached the end” and “complete” meaning “whole”. James tells them that perseverance is the mark of a Christian who is mature; complete and lacking nothing.

5 If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you. 6 But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind. 7 That person should not expect to receive anything from the Lord. 8 Such a person is double-minded and unstable in all they do.

In vs. 5-10 James instructs the people on how to obtain wisdom; the wisdom of God who knows what we need to do to persevere or breakthrough any particular trial. Trials naturally bring about our need for wisdom, and getting through a time of trial doesn’t only need knowledge. Life’s trials require the wisdom to use that knowledge for how to weather and overcome the storm; the wisdom of God. James points out that the wisdom God gives, he gives generously, and that this wisdom is not the knowledge of how to get out of trouble, but rather insight on how to learn from one’s situation (Proverbs 29:15). It is not more information on how to avoid times of trial, as some trials cannot be avoided; instead a new perspective on the trials. Receiving the wisdom of God requires one’s reverence and a firm confidence in God and that he controls all circumstances; guiding them to His good purposes as we can see in Romans 8:28. James continues to instruct his readers as to how to receive this wisdom they need in their current trials. He instructs them to simply ask and believe, as God gives generously to all; just ask and it will be given, he encourages them. James stresses that they must believe and not doubt using the example of the waves and how they are blown and tossed by the wind to illustrate a doubtful man. The term doubt here means: “to be divided in one’s mind” or “to debate”. Doubt in this text does not define a momentary doubt, but rather a divided allegiance or uncertainty in God. The people then, as now, were quick to consult friends or scholars on how to overcome their trials and they needed to be taught to have faith in, trust in, God first. James underlines the lesson of asking and believing with the results of not believing. He tells them frankly that the man who asks but does not believe should NOT to expect to receive from the Lord! Believing is the necessary key to the release of God’s wisdom (guidance or answer) in the trials of life. He goes further, reinforcing this with a description of the man who doubts God as double- minded. Double-minded literally means “two souls”. James illustrates that if one part of us is set on God and the other is set on the world there is constant conflict within. We also see this illustrated in Matthew 6:24.

9 Believers in humble circumstances ought to take pride in their high position. 10 But the rich should take pride in their humiliation—since they will pass away like a wild flower. 11 For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich will fade away even while they go about their business.

Here James offers the people two examples of trials. Remember James is writing to Jewish believers here. The first believer is in humble or lowly circumstances, the other is the rich man. Humble in this text likely means poor in contrast to the term rich. James instructs that the poor believer is to glory (count it all joy, vs.2) in the fact that God has exalted him by allowing him to experience difficult circumstances, because, as he encouraged earlier in the letter, these will prove to perfect his faith and character (vs.4). He goes on to instruct that the rich believer can also glory when a trial brings him low because it teaches him that life is short and that his business and riches are fleeting. James uses the example of flowers here; in ancient Israel there were grasses that sprouted in the morning and blossomed, and by afternoon would wither and die in the intense heat of the summer sun. James compares the instability of wealth to these grasses; here today and gone tomorrow.

12 Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him.

Blessed is the one … this verse sounds poetically like Jesus’ Beatitudes (Matthew 5-7). Like the Beatitudes James tells of yet another way one is blessed of the Lord. Here he encourages the people with the fact that the ones who persevere under trial will be blessed with the crown of life. The same crown that the Lord had promised those who love him. “… having stood the test”, in some translations, “… for when he has been approved”; here James states the purpose of God allowing trials in their (our) lives; to approve us. Through our persevering in the trials we are revealed as genuine and strong in faith. And the reward is the crown of life; the bible describes the believer’s reward in vivid imagery such as precious metals, garments and crowns in 2 Corinthians 5:10; Revelations 22:12; 1 Corinthians 9:25; and Revelations 2:10 & 3:11.

13 When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does he tempt anyone; 14 but each person is tempted when they are dragged away by their own evil desire and enticed. 15 Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death.

16 Don’t be deceived, my dear brothers and sisters.

The focus of this chapter now turns from trials (vs. 2-12) to temptations (vs. 13-18). James makes it clear that enticement to sin does not come from God. God would not lead a person to commit sin because that would not only go against His very nature, but it is opposed to his purpose to mold his people into His holy image. Though God does sometimes place his people in adverse circumstances for the purpose of building godly character as seen in Genesis 22:1-2.

The terms dragged, or drawn, away and enticed are strong words expressing the intensity with which desire lures an individual into entrapment. He is making it clear that God does not do this and indicates that sin is a personal choice to engage, putting the responsibility for their sins upon them (us). The word conceived suggests a person’s will (desire) bending toward and finally grasping the sin. His illustrations shows that a sin (habit) once acquired will completely control the person in the end. Once the desire, sin, is birthed within a person it grows to maturity and brings forth death. Death here refers to physical death. With this James issues a stern warning for his readers not to be deceived by temptations!

17 Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. 18 He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.

In vs. 16 James admonishes his audience not to be deceived by temptation and then in vs. 17 immediately illustrates for them the manner of gifts God gives. The warning in vs. 16 seems to stand as reinforcement for vs. 15 and as an exhortation for vs. 17.

It stands to reason that James is addressing the difference between the temptation of something that looks good, but may not be from God and those things that are good and from the Father. He is giving them ample example to know the difference.

Using the phrase “Father of lights,” James has combined two important theological ideas. The first is that God is the Father of the universe and that he has power over the heavenly luminaries as their creator (Gen. 1:14–18; Ps. 136:7; Jer. 31:35); both concepts recall the creation account. The second is the notion of God as Father and of God as light. James further describes God as one “who does not change like shifting shadows.” God is light, and in him there is no shadow. God is also the creator of the heavenly luminaries, which do shift like shadows. The terms used here are technical terms denoting the movements of the heavenlies. In other words, unlike the planets and the stars, which shift and waver, there is no change in God.

As Father, God is ultimately reliable. He does not change, whether in the specific, he is always and will always be the one who gives good things or the general, God is unchangeable and good.
James understood that the good gift of salvation was a gift given by God, through Jesus, and not earned by the works or obedience of man. And he encourages the readers that it was of God’s own will that he provided salvation for them, that he chose them, us, for this gift. In the Greek text there are two separate words to describe God’s giving. The first word, dosis, means the act of giving and is accompanied by the adjective for good, while the second, dorm, denotes the actual gift received and is preceded by the adjective for perfect. The first expression emphasizes the goodness of receiving something from God, while the second emphasizes the perfect quality of what God gives. God’s giving is continuously good and his gifts are always perfect. Having shown his audience the goodness of God and his gift, he tells them God’s purpose in the gift; that they, we, might be a kind of first fruits of his creatures. In the verses prior to this James told them what the lust of man brings forth: sin and death. Here he tells his readers what the will of the good God brings forth: salvation, as a kind of first fruits of his harvest. James is referring to the generation of believers at the time, as they fully understood the concept of first fruits, as believers today do. Though it is believed that James is writing to primarily the Christians of Jewish decent the fact that these Christians are the “firstfruits” shows that James apparently expected a later and larger harvest of Christians from the Gentile background.

Listening and Doing
19 My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, 20 because human anger does not produce the righteousness that God desires.

In the conclusion of James’ introduction points out that enduring trials leads to a crown of life and that yielding to temptation can lead to physical death. In this case he teaches the believers that in the midst of the trial they need to be quick to listen, slow to speak , and slow to wrath. These exhortations sum up the outline of this letter’s lesson; quick to hear, slow to speak, and slow to wrath. James points out that if the believer gets angry during trials the practical righteousness of God will not be evident in their lives. Human anger, while natural, does not glorify God. Listening, holding the tongue and leaving the situation to God shows godly love in tense situations, which God desires from his people.

21 Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you.

In light of chapter one’s theme James spells it out, plainly, for his audience. James uses the term therefore in this instance to mean “for the reasons stated earlier” and then goes onto list what the people need to remove from their lives: moral filth and evil. He expounds on this list by reminding the readers that these things are prevalent in the lives of the people in the world at the time, as they remain now. He then urges them to receive the word, meaning the word of God, that God had deposited within them when they accepted Jesus Christ as their Lord. He stresses that receiving God’s word in a teachable spirit and without resistance is the way to save their souls; soul used here means life. He is stressing that obedience, here, prevents death; protecting the believer from sinful behaviors (sins) that lead to physical death.

22 Do not merely listen to the word, and so deceive yourselves. Do what it says. 23 Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror 24 and, after looking at himself, goes away and immediately forgets what he looks like. 25 But whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do.

We often hear other Christians use the phrase “Be doers of the word, and not hearers only, being deceived.” James is exhorting again; stressing that believers who hear the Word of God must receive it with a teachable spirit and apply it to their daily lives. In this time those who followed the teachings of the teacher and tried to live what they were taught were called disciples. Today, in the Christian community, we refer to those people as disciples, as well. Jesus is still looking for disciples. James warns the readers that to hear the word only and not obey it is to be deceived, using the man and the mirror for example. This illustration differentiates the God centered man from the self centered man. In contrast, he goes on and tells them that “whoever looks intently into the perfect law that gives freedom” or “the perfect law of liberty” and continues in it and doing it will be blessed in what they do. The perfect law of liberty is the law of love. Loving God and loving one’s neighbor sums up the law. And it is Christ’s love that frees them (us) from our sins to truly love others. In this they will be blessed, James assures them.

26 Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless. 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.

James has spent this chapter encouraging and exhorting his audience about what real religion is; that it’s not shown by just hearing the word of God, but by also applying it to all areas of their lives. Here he points out how to apply it, by yet another means, keeping a tight rein on or bridling the tongue. Those who fail to do so are deceiving themselves and he goes further to say that their religion is worthless! This illuminates that when one is not right with God their lives reveal it. Considering James’ audience at the writing of this letter, he could be reflecting upon the hypocritical Jews whose religion consisted of external observances while their lives remind rife with so many moral issues.

James ends with the example of God’s perfect religion; one our Father accepts as pure and faultless: to look after or visit, orphans and widows in their distress. Look after or visit here is translated from the Greek as bishop, a person who oversees God’s people, we see a definition of this term in 1 Timothy 3:1. At the time of this writing orphans and widows were among the most unprotected and needy classes in that society, and remains a group needing protecting today. Pure religion does not only give material relief to those distressed by need, it also sees to their care.

In the same sentence as the care of the widow and orphan, James stresses that they keep themselves from being polluted by the world. It is in the same sentence because he is not instructing them to simply care for their own widowed and orphaned, but to go outside of their churches and communities to oversee the care of God’s people! The intent here is that the believer not retreat from the world; the word says be in the world but not of the world, and James exhorts the readers to remain unpolluted by the world while they are there caring for others. God’s true and pure religion brings us out into the world to share what God has gifted us with; His Word and His love.

 

Footnotes:a James 1:2 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in verses 16 and 19; and in 2:1, 5, 14; 3:10, 12; 4:11; 5:7, 9, 10, 12, 19.