James

1Chapter

Greeting

1James, a servant of God and of the Lord Jesus Christ, To the twelve tribes in the Dispersion: Greetings.

Testing of Your Faith

2Count it all joy, my brothers, when you meet trials of various kinds, 3for you know that the testing of your faith produces steadfastness. 4And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.
5If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. 6But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7For that person must not suppose that he will receive anything from the Lord; 8he is a double-minded man, unstable in all his ways.
9Let the lowly brother boast in his exaltation, 10and the rich in his humiliation, because like a flower of the grass he will pass away. 11For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So also will the rich man fade away in the midst of his pursuits.
12Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. 13Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14But each person is tempted when he is lured and enticed by his own desire. 15Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.
16Do not be deceived, my beloved brothers. 17Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. 18Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

Hearing and Doing the Word

19Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; 20for the anger of man does not produce the righteousness of God. 21Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.
22But be doers of the word, and not hearers only, deceiving yourselves. 23For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. 24For he looks at himself and goes away and at once forgets what he was like. 25But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.
26If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. 27Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
2Chapter

The Sin of Partiality

1My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. 2For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, 3and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” 4have you not then made distinctions among yourselves and become judges with evil thoughts? 5Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him? 6But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court? 7Are they not the ones who blaspheme the honorable name by which you were called?
8If you really fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you are doing well. 9But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10For whoever keeps the whole law but fails in one point has become guilty of all of it. 11For he who said, “Do not commit adultery,” also said, “Do not murder.” If you do not commit adultery but do murder, you have become a transgressor of the law. 12So speak and so act as those who are to be judged under the law of liberty. 13For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.

Faith Without Works Is Dead

14What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? 15If a brother or sister is poorly clothed and lacking in daily food, 16and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? 17So also faith by itself, if it does not have works, is dead.
18But someone will say, “You have faith and I have works.” Show me your faith apart from your works, and I will show you my faith by my works. 19You believe that God is one; you do well. Even the demons believe—and shudder! 20Do you want to be shown, you foolish person, that faith apart from works is useless? 21Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22You see that faith was active along with his works, and faith was completed by his works; 23and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. 24You see that a person is justified by works and not by faith alone. 25And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? 26For as the body apart from the spirit is dead, so also faith apart from works is dead.
3Chapter

Taming the Tongue

1Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness. 2For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body. 3If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well. 4Look at the ships also: though they are so large and are driven by strong winds, they are guided by a very small rudder wherever the will of the pilot directs. 5So also the tongue is a small member, yet it boasts of great things. How great a forest is set ablaze by such a small fire! 6And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell. 7For every kind of beast and bird, of reptile and sea creature, can be tamed and has been tamed by mankind, 8but no human being can tame the tongue. It is a restless evil, full of deadly poison. 9With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. 10From the same mouth come blessing and cursing. My brothers, these things ought not to be so. 11Does a spring pour forth from the same opening both fresh and salt water? 12Can a fig tree, my brothers, bear olives, or a grapevine produce figs? Neither can a salt pond yield fresh water.

Wisdom from Above

13Who is wise and understanding among you? By his good conduct let him show his works in the meekness of wisdom. 14But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. 15This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. 16For where jealousy and selfish ambition exist, there will be disorder and every vile practice. 17But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. 18And a harvest of righteousness is sown in peace by those who make peace.
4Chapter

Warning Against Worldliness

1What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you? 2You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. 3You ask and do not receive, because you ask wrongly, to spend it on your passions. 4You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. 5Or do you suppose it is to no purpose that the Scripture says, “He yearns jealously over the spirit that he has made to dwell in us”? 6But he gives more grace. Therefore it says, “God opposes the proud but gives grace to the humble.” 7Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. 9Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. 10Humble yourselves before the Lord, and he will exalt you.
11Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. 12There is only one lawgiver and judge, he who is able to save and to destroy. But who are you to judge your neighbor?

Boasting About Tomorrow

13Come now, you who say, “Today or tomorrow we will go into such and such a town and spend a year there and trade and make a profit”— 14yet you do not know what tomorrow will bring. What is your life? For you are a mist that appears for a little time and then vanishes. 15Instead you ought to say, “If the Lord wills, we will live and do this or that.” 16As it is, you boast in your arrogance. All such boasting is evil. 17So whoever knows the right thing to do and fails to do it, for him it is sin.
5Chapter

Warning to the Rich

1Come now, you rich, weep and howl for the miseries that are coming upon you. 2Your riches have rotted and your garments are moth-eaten. 3Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. 4Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts. 5You have lived on the earth in luxury and in self-indulgence. You have fattened your hearts in a day of slaughter. 6You have condemned and murdered the righteous person. He does not resist you.

Patience in Suffering

7Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. 8You also, be patient. Establish your hearts, for the coming of the Lord is at hand. 9Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door. 10As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. 11Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.
12But above all, my brothers, do not swear, either by heaven or by earth or by any other oath, but let your “yes” be yes and your “no” be no, so that you may not fall under condemnation.

The Prayer of Faith

13Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. 14Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. 15And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. 16Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. 17Elijah was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. 18Then he prayed again, and heaven gave rain, and the earth bore its fruit.
19My brothers, if anyone among you wanders from the truth and someone brings him back, 20let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.
Study
Chapter 1
CSB

TWISTED SCRIPTURE

James 1:5

Mormon missionaries use this verse to encourage prospective converts to pray about the Book of Mormon, emphasizing that a person who prays about this book should receive a good feeling from God, showing them that the Book of Mormon and the Mormon religion are true. Yet James never intended such a meaning. Rather, he was instructing his readers about trials and maturity. When Christians need wisdom, especially during hard times, God is always there to provide the requested wisdom. While prayer is definitely important, there are some things we should never pray about. For example, we know that it is nonsense to pray about possibly stealing our neighbor’s car or disobeying our parents because the Bible clearly teaches that these things are wrong. The same is true when it comes to asking God in prayer if some book other than the Bible should guide our religious beliefs. The Book of Mormon contradicts the Bible on many key teachings. Since it does not line up with biblical truth, we must reject the Book of Mormon.

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Greeting. Jesus chose 12 disciples to signify the twelve tribes and thus to identify the church as the new Israel (see note on Matt. 10:1). James reminds these Jewish Christians of their spiritual heritage as the people of God, gathered by Jesus the Messiah. in the Dispersion. The tribes of Israel were scattered throughout the world by the Assyrians and Babylonians. They looked forward to being regathered as a people (Jer. 31:7–14; Ezek. 37:15–28). James implies that the true Israel is now also dispersed (away from its heavenly homeland) and oppressed, but assured of their final gathering to the Lord.

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The Testing of Faith. Trials test faith in order to make spiritual pilgrimages complete. They are part of the “good gifts” (v. 17) God gives his people in order to make them whole.

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Joy in Trials. Trials are designed to produce spiritual maturity and should therefore be counted as joy.

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Trials are “tests” that challenge faith (vv. 2–5). When trials occur, one should count it all joy—not meaning mere worldly, temporal happiness, but rather spiritual, enduring, “complete joy” in the Lord who is sovereign over all things, including trials.

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Testing of your faith defines the meaning of a trial for the Christian: as Jesus was “tested” in the wilderness (Matt. 4:1–13), so believers are tested. The Greek dokimion (“testing”) denotes a positive test intended to make one’s faith “genuine” (cf. 1 Pet. 1:7). The result is steadfastness, a life of faithful endurance amid troubles and afflictions.

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Steadfastness leads ultimately to perfection. Believers grow in holiness but are not yet perfected in it; such perfection will be realized only when Jesus returns.

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Wisdom from God for Trials. Believers are to have an undivided faith, asking for wisdom from their ever-wise and all-generous God.

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James addresses the believer who lacks wisdom in handling trials. Wisdom, as in the OT, is a God-given and God-centered discernment regarding the practical issues in life. Wisdom comes from prayer for God’s help. God gives generously (with “single-minded” liberality) and without reproach (he does not want anyone to hesitate to come to him).

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faith. A settled trust and confidence in God, based on his character and promises as revealed in Scripture (cf. Heb. 11:1). doubting. Vacillating between trusting God and trusting the world or one’s own natural abilities. This makes a person like a wave of the sea, a picture of instability and uncertainty.

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A person who doubts God’s goodness dishonors him. Such a person must not suppose that he will receive anything from the Lord, since he is unsure whether God is good or will do good. He is a double-minded man, that is, in “two minds,” torn between God and the world, and is therefore unstable in all his ways (cf. v. 6).

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The Place of Rich and Poor before God. Both poverty and riches bring enormous pressure on a person to focus on the world rather than on Christ. Thus James exhorts the poor to boast (or glory) in their high status in Christ. The lowly brother will be exalted or vindicated by God. In contrast, James exhorts the rich to boast in their humiliation, (1) by realizing that their wealth is temporary and that it brings them no advantage before God, and (2) by identifying with the poor in their affliction. The church is to be a “countercultural” community, which reverses the values of the world (cf. 2:2–4). Given the context, James seems to be saying that the challenges of poverty and wealth may be one of the greatest “trials” for Christians, as would be suggested by his immediate emphasis (see 1:12) on the “blessed” status of those who remain “steadfast under trial.” James also echoes Jesus’ warning that “You cannot serve God and money” (Matt. 6:24).

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Reward for Those Who Endure. James returns to the theme introduced in v. 2. Crown of life alludes not to the jewel encrusted ruler’s crown but to the laurel wreath given to winners in athletic games (1 Cor. 9:25) and victorious emperors. The reward for faithful perseverance is eternal life, with all its abundant blessings (cf. Rev. 2:10).

CSB

The word trial is the Greek verb peirazo, which means both “tempt” and “test.” Broadly defined, temptation is the enticement to do evil. Satan is the tempter (Mt 4:3; 1Th 3:5). Beginning with Eve, Satan successfully tempted Adam, Cain, Abraham, and David to sin. He was less successful with Job, and Jesus was “tempted in every way as we are, yet without sin” (Heb 4:15). James explained that God cannot be tempted by evil, and he does not tempt anyone. Temptation may be for the purpose of destroying a person through sin leading to death and hell. This is Satan’s intent. God, however, may allow it for the purpose of bringing forth faith and patience, which ultimately honor him—as in the case of Job. James further explained that a blessing awaits the one who endures trials (v. 12).

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The Process of Temptation. James turns to the other side of trials, namely, when testing becomes temptation (see note on v. 2).

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God tests his people (e.g., Abraham, Genesis 22; Israel, Ex. 16:4; Hezekiah, 2 Chron. 32:31) so that their character is strengthened, but he never tempts (i.e., lures people into sin). Since God cannot be tempted with evil, and he is unreservedly good, he would never entice human beings to sin or seek to harm their faith. Tempted (Gk. peirazō) is the verb form of the noun translated “trial” (Gk. peirasmos) in James 1:12, but the context shows that different senses of the word are intended. God brings trials in order to strengthen the Christian’s faith. He never tempts, however, because he never desires his people to sin. Christians should never blame God when they do wrong.

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lured and enticed. A fishing metaphor for drawing prey away from shelter in order to trap them with a deadly hook. Here it is the person’s evil desire that ensnares; in 1 Pet. 5:8–9 it is Satan who “seeks to devour.” Sin is never God’s fault.

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The picture changes to a birth/rebirth metaphor, as full-grown desire bears its own child, sin, which itself grows into maturity and bears the grandchild, death. This dramatic depiction shows the terrible result when one gives in to temptation.

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James moves from evil temptations (which God never gives) to the observation that every good gift and every perfect gift comes from God (cf. Matt. 7:11). As in James 1:5, James reminds the readers of God’s goodness. In their trials, God is not tempting them to sin, but the difficulties in life are intended to strengthen and perfect them and make them more like God. God’s intentions for them are always for good (cf. Rom. 8:28). There is nothing in this world that is truly good that has any other origin than from above, namely heaven, descending from the Father of lights, which refers to God as creator of the heavenly “lights” (Ps. 74:16; 136:7–9)—a prime example of his good gifts. God is unchanging in his character and therefore in his giving of good, unlike the variation of the night changing to day or the shifting shadow caused by the sun or moon.

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Brought us forth by the word of truth speaks of spiritual salvation, with “us” meaning believers, the “word of truth” being the gospel, and “brought … forth” (that is, from the womb) being a metaphor for the new birth. The firstfruits of the harvest (cf. Ex. 23:16–19; Lev. 23:9–14) are pioneer believers, who are a prelude to further conversions yet to come (cf. Rom. 16:5; 1 Cor. 16:15).

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Hearing and Doing the Word. The central theme of this section is practical Christianity mandated by “the word of truth,” which is the gospel (v. 18), and characterized by both truly “hearing” and then resolutely “doing” the truth. Obedience is the hallmark of the true child of God.

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Hearers of the Word. James encourages the church to pursue hearing the word, and to avoid hasty speech and unrighteous anger.

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James echoes Jewish Wisdom tradition on the misuse of the tongue and the anger that can result (cf. Prov. 10:19; 11:12; 15:1; 17:28). quick to hear. Lack of listening, combined with lack of restraint in speech, leads to ill-tempered action. Slow to anger does not mean that all human anger is sinful (cf. Eph. 4:26), but the quick-tempered, selfish anger of the world (“the anger of man,” James 1:20) betrays lack of trust in God and lack of love for others.

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The self-reliant anger of man, even when directed against some wrongdoing, fails to recognize that mere human reproach cannot change another person’s heart, and thus it does not produce the righteousness of God; nor indeed is such anger fully righteous itself. God is holy and righteous, requiring that his people emulate his righteous character (e.g., Lev. 19:2; Matt. 5:48; 1 Pet. 1:16). “Righteousness” here is not Pauline legal or forensic righteousness proclaimed in God’s court of law (e.g., see notes on Rom. 3:20; 5:10) but is closer to the usage of the OT (Isa. 61:3) and Jesus (Matt. 3:15; 5:6, 10, 20; 6:1, 33; 21:32), in the sense of conducting one’s life by the will of God, according to his standards.

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Put away all filthiness pictures the stripping off of dirty clothes (cf. Rom. 13:12; Eph. 4:22; Col. 3:8) based on a desire to have nothing to do with the dirt (here, moral evil) ever again. In place of filthy behavior, the implanted word must take root in God’s people. This idea of God planting his revealed truth reflects Deut. 30:14 (“the word is very near you. It is in your mouth and in your heart”) and especially the new covenant of Jer. 31:33 (“I will put my law within them, and I will write it on their hearts”). Save your souls refers here to progressive sanctification and ultimately the completion of God’s saving work on the last day.

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Doers of the Word. Hearing the word without action is self-deceptive, while hearing that results in doing the word is a blessing.

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Being doers of the word, and not hearers only is the only proper response to the Word of God (not only the gospel but the entirety of Scripture), allowing it to take root in one’s life (cf. v. 21).

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Looking intently at his natural face in a mirror and then forgetting what he was like demonstrates the folly of examining oneself in God’s “mirror” of the “implanted word” (v. 21) and then doing nothing about it (v. 22). When one sees imperfections (as when looking in a mirror), common sense says something should be done about it.

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the law of liberty (cf. 2:12). In James, the “law” and the “word” are two different ways of describing the same reality. Earlier, the “word of truth” (1:18) is the gospel of Christ, and the “law” here refers to the OT law as it has been interpreted and fulfilled in Christ. Though the OT law was “holy and righteous and good” (Rom. 7:12), it had no power by itself to enable sinful people to conform to it. Thus, the OT law did not liberate God’s people but enslaved them, as Paul taught (Gal. 3:10–4:7; cf. Rom. 2:1–3:20; 5:20; 6:14–15; 7:1–25). But the law is one of “liberty” when it comes along with the word of the gospel and the power of the Holy Spirit to change hearts. See also note on James 2:12.

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True, Practical Religion. This section on obedience (vv. 19–27) concludes with three characteristics of the one whose religion is pure and undefiled, that is, one who “does” the word. First, he refuses self-deception and bridles his tongue, which means he keeps a tight rein on his speech like a bridle controlling a horse. Second, he shows mercy and love to the oppressed. Orphans and widows were frequent OT examples of this (see Deut. 10:18; Isa. 1:17; Jer. 7:5–7) because of their particularly helpless state (on widows in NT times, see note on 1 Tim. 5:3–16). Third, he remains unstained from the world; James uses the sacrificial language of “the lamb without blemish” (Ex. 12:5; 1 Pet. 1:19) to describe the pure religious person.