James: Intro

A BOOK FOR SINNERS LIKE US:

Within the whole New Testament, James is an unusual book with almost a total lack of “theology” as its focus. It shows an almost single minded purpose centered upon behavior.

It offers us a strong glimpse into the complexity of the human heart and the unpredictable behavior of men.

James is not always easy to read with an immediate acceptance of its message as it can sound just like a book of moral thoughts and some have therefore compared it to the OT book of Proverbs.

The book comes alive for each believer when we are confronted with the issue of personal inadequacy, when we may be the cause of tension or discord, or when we are faced with personal failings. When we think about these issues and what we should have done (as opposed to what we did do) James then comes alive with its insights into our deepest concerns.

It is a book of “lessons learned” along the pilgrim pathway that we tread as we seek to follow Him closer and closer each day of our lives.

DATING THE WRITING:

Some had originally thought the book was written around 45 AD, making it the first of the NT books. In later and more recent times, it has been thought to have been written sometime in the period of 49 AD to 60 AD. We are quite sure it was finished before 62 AD, the year James was killed. But it also seems likely it was possibly written in the mid 50’s, as the “apparent conflict” with the teaching of Paul would most likely have been resolved in the meeting with Paul in 49 AD. So perhaps the oral portion of the book was in place for several years before it was reduced to paper.

AUTHOR:

There have always been three different thoughts as to the relationship between Mary & Joseph and the children that have come to be called the brothers and sisters of Jesus.

The children other than Jesus were older and were of a previous marriage between Joseph and a first wife who had died.

The children were born from the marriage of Mary and Joseph after the Holy Birth of Jesus. Matthew 1:25 teaches us that:

“And knew her not until she had brought forth her firstborn son: and he called his name JESUS.”

This option has been strongly opposed by the Roman church as well as the Eastern Orthodox Church who still contend that Mary was a virgin until the end of her life.

The other children were not either siblings or half siblings but were actually cousins. Jerome has written that the Greek word used to describe these brethren was “adelphos” and has always meant cousin in Greek,

Since it seems necessary to take a stand one way or another, let us accept the prevailing wisdom that these other children were family. Custom has led believers to accept James as the brother of Jesus so for our study; let us proceed along that path.

There were a number of men named James within the NT and it seemed to have been a common man’s name during these times. Of the four men we see named James in the NT, we are introduced to three in one verse (Acts 1:13).

In that verse we see James, the son of Zebedee, James the son of Alpheus, and Judas, the son of James (so as to identify him as not being Judas Iscariot).

The thought is that the book could not have been written by the son of Zebedee as he was killed in 44 AD by Herod, before the book was written. With the other two men named James being very minor characters in the NT, and James, the brother, being head of the church in Jerusalem, it has been accepted that he was the author.

STYLE:

James is unlike all the other books of the NT in that it is not a gospel, nor is it directed to a single church or group of specific churches. 

In James there is no mention of the Holy Spirit and no reference to the redemptive work of Jesus Christ. There are only two references to Jesus at all, in 1:1 & 2:1 and Jesus is not quoted in the book, except indirectly in 5:12.

Almost all the examples provided by James are from the OT prophets, not from the ministry of Christ. The title “Lord” does appear eleven times, but almost all refer to the Father and not to the Son.

Martin Luther called the book “straw” as it was not focused upon the gospel.

James seems unconcerned with doctrine but rather concerns himself and therefore his teaching with ethics, how faith is to be lived day to day. The theologian Johann Herder later wrote that if the book is indeed “straw” then it is wonderful and filling straw for the soul.

SPECIAL CONCERNS:

James brings to our consideration some special concerns that should be discussed and settled inside any circle of believers who study his book. What he teaches is as true today as it was 2,000 years ago. 

One of the strongest attributes that believers accept and develop after conversion is how do we live within the world we are given and what is the proper role of the follower of Jesus Christ in society? 

James brings some of these matters into the open inside his book and they include:

1. The relationship between rich and poor (1:9-11, 2:1-7, 5:1-6).

2. The use and abuse of speech (1:19, 1:26, 2:12, 3:3-12, 5:12).

3. Instruction on prayer (1:5-8, 4:2-3, 5:13-18).

4. Endurance results from testing (1:2-4, 1:12-18, 5:7-11).

5. Inconsistency of human behavior (1:6-8, 1:22-24, 2:14-17, 4:1, 4:3).

6. Double mindedness of humans (1:8 & 4:8) Contrasting to God who is of one mind always.

7. Faith and works (Chapter 2).

Through all these topics, James conveys the strong truth that we must stop compromising with worldly values and behavior and give ourselves wholly to the Lord. The book of James preaches spiritual wholeness and as Jesus taught us in The Revelation, “those who have ears should hear”. Let’s begin.

James - Chapter 1, Part 1

JAMES 1:1-18

1:1 GREETINGS:

James is the Greek version of the common Hebrew name Jacob.

The road to faith for James is captivating. At first the family of Jesus, including James was hostile to the ministry of Jesus. John 7:5 teaches:

“For neither did his brethren believe in him.”

Some of those close to Jesus even tried to stop his ministry. Mark 3:21 teaches:

“And when His friends heard of it, they went out to lay hold on him, : for they said, He is beside himself”.

Yet following the ascension of Jesus, these were among the strongest believers. Acts 1:14 tells us:

“These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with his brethren”.

For James himself, this turn toward faith likely started from the moment when Jesus appeared to him after his rising as taught in 1 Cor 15:7:

“After that, he was seen of James, then of all the apostles”.

James emerges as the leader of the church in Jerusalem. It is to James that Peter reports after his miracle release from prison (Acts 12:17). It is James who presides over the first Jerusalem council, which is to decide the important issue of whether to admit Gentiles to the church (Acts 15:13-21).

James is consulted by Paul during Paul’s first trip to Jerusalem after his conversion (Gal 1:19). Later James joins in the official recognition of Paul’s call as the apostle to the Gentiles (Gal 2:8-10). 

It is to James that Paul brings the collection for the poor (Acts 21:17-19). We know that James was a strict Jew, following closely Mosaic law (Gal 2:12), yet he did back Paul’s ministry to the Gentiles (Acts 21:17-26).

James was martyred in 62 AD. The high priest, Annas the Younger seized James and demanded that he renounce his faith in Christ in front of a large crowd. James fearlessly not only did not renounce but rather used the moment and the large crowd to witness strongly for Jesus and His gospel. He was thrown down and beaten with clubs and then stoned to death.

It has been written that during his leadership of the Jerusalem church, he was known as James the Righteous. He was said to have knees as worn and calloused as a camel from his constant prayer.

After his death, the church in Jerusalem splintered, and with the coming of the Roman armies shortly thereafter, the members fled to Pella in Jordan, never to return.

We should note that James does NOT introduce himself as an apostle nor as a church leader in 1:1, but rather indicates his humility by calling himself only a servant of God.

In this first chapter, James has many topics he wishes to include in his teaching to the Jews who have scattered. In quick sequence James:

• Encourages his readers to respond positively to their trials (1:2-4).

• Exhorts them to ask in faith for wisdom (1:5-8).

• Comforts the poor and warns the rich (1:9-11).

• Gives a blessing on Christians who endure the trials (1:12).

• Warns believers not to blame God for temptations (1:13-15).

• Reminds that all good gifts, including new birth, come from God (1:16-18).

• Warns about the sins of speech (1:19-20).

• Exhorts believers to be obedient to the word they have received (1:21-25).

• Reminds of the essence of true religion (1:26-27).

Now in 1:2-18 James presents what is called a “double opening” by giving his initial themes twice, in verses 2-11 and again in verses 12-27. These three themes are testing, wisdom, and riches.

1:2

James says that believers should view the difficulties of life with enthusiasm because the outcome of those trials will be to their benefit.

This view is called “pure joy” and is not just a feeling but is rather active acceptance of adversity. Remember the thought of Job as he reminded us that from God comes blessings but also difficulty.

James introduces the term “my brothers” and this term indicates the letter is not for the world but for members of the church. James is not urging Christians to seek out trials, but rather to accept a new way to react to the trials of life that surely will come. Let us not forget these were believers under strong persecution.

1:3

One reason that the Christian can rejoice with trials is because immediate good comes with the pain. One true virtue that results from this type of Christian life is that endurance or perseverance through the trying of faith will bring patience.

1:4

Perfection (meaning completion not meant to reflect one who is without sin) comes through patient effort through time. It is not automatic.

1:5

Wisdom as described here is not just accumulated knowledge. It is understanding how to turn trials into pure joy. It is God given insight which leads to right living. Notice that James clearly teaches that we must ask for wisdom. Remember “ye have not because ye ask not”.

1:6

Asking must be done in faith and that faith must not waver. James here provides one of his strongest teachings, which is that unanswered prayer is connected to the quality of the asking, not to the unwillingness of God to give. 

Remember Isaiah 59:2 which teaches that it is our sins which hide the face of God from us. 

1:7

The man who wavers in faith or has not cleared his own sin through sincere confession seeking forgiveness shall not receive anything from the Lord. This short verse should cause each of us to pause, ponder, and pursue change in our relationship with the Lord. Remember the parable of the talents taught that those who seek and accept His wisdom will be granted more wisdom. 

1:8

James brings forward one of his most famous themes, which is the double mindedness of man. To doubt is to be of two minds, to be torn between believing and unbelieving, to have both positive and negative thoughts concerning faith. Such a man is unstable not just in faith, but in all his ways. 

This issue is one which to a greater or lesser degree occupies the mind of each follower. We must overcome the carnal and worldly within our life and focus upon the spiritual and holy things in order not to remain double minded. Saint Augustine was among the best examples of this issue of being of two minds as he early in his spiritual life fought hard again the sin of lust and finding himself unable to contain his lust wrote the following prayer:

“O Lord, grant me purity, but not yet”.

1:9

Those who are poor in a material and social sense are looked down upon because they have little. These should actually rejoice or take pride in their adversity. While they are poor in worldly goods, they are rich in their new position as children of God. They truly have the higher position in the coming kingdom and should take joy in that fact.

1:10-11

Those who are now rich in worldly goods are made low and is reminded that he is like the flower of the grass, passing away with time. The goods of this world provide no security toward the life eternal. To James, the rich are outside the community of the Lord and actually oppress believers.

James here reverses the long accepted belief in Jewish life that riches are God’s blessing and favor. We will see this reversal again in 2:9. James returns the readers to the OT scripture of Isaiah 40:6-8 which teaches that the grass withers and the flowers fade, but the word of God remains forever.

1:12

Happy is he or she who has withstood the trials of life to the end and has endured in faith. 

Here James joins with Peter (1 Peter 1:6-7) and Paul (Romans 5:1-5) to announce the final reward for those who endure in faith, a crown of life. Crowns were typically given in the early days to winners of races or athletic events. Those winners had to endure through difficulty, pain, & training to gain the crown. James teaches us that believers should expect no less difficulty, pain, & training to gain our crown. It is reserved for those who remain in faith to the end.

1:13-15

Endurance is not the only option. For some there is also failure. Now James examines the causes of that failure.

The focus shifts from enduring outward trials to enduring inward trials, resisting inward temptations. Notice how perfectly James presents the reaction of many who (even today) blame God for their submission to temptations of evil. 

James provides a stair step of progression in temptation for our consideration. Every man is tempted when he is drawn away of his own lust and is enticed. (Remember Adam & David as examples to us that all are tempted). (Remember Job who endured to the end in faith),

Notice how James uses the comparison of  one who allows himself to be seduced and submits to the seduction, conceiving a child that is called sin, which when it is finished, brings forth spiritual death. Paul uses this exact example of the chain from desire to death in Romans 7:7-12.

Mark spoke strongly of this matter in 7:21-23 showing that the true source of evil is a person’s own inner inclination:

“All these evil things come from within and defile the man”.

Those who fail to conquer these evil parts of our spirit are clearly said by James to receive the opposite of the crown of life. This opposite is death.

1:16-18

James sends his clearest and brightest warning:

“DO NOT ERR, MY BELOVED BRETHREN”.

God does not send the test. He sends the gift of wisdom to help us meet the trials that will surely come.

He is the creator of the stars and all heavenly lights. While the stars shift and change and turn and fall into shadow, He does not. He never changes nor falls into shadows of turning.

Now James says that the Gospel has begotten us. (Remember the teaching of Jesus to Nicodemus, ye must be born again). The word of truth makes us the first fruits of all His creatures. In the early days of sacrifice, it was the first fruits that were the very best and these were to be offered up as an acceptable sacrifice. The symbol here is that the harvest is His, not ours.

James - Chapter 1, Part 2

JAMES 1:19-27

1:19-21

When we last left James in verse 18, he was instructing us concerning God’s word. Now he shifts into teaching concerning human words. From “the word of truth” he now moves to “the word of anger”. 

While still focusing on the theme of wisdom, he now brings us to the relationship between wisdom and speech (a connection we will see again in 3:1-4). In 1:6-8 James taught that wisdom is the gift of God, and now he points out that a wise person is slow to speak.

James asks us to consider carefully what is to be said, rather than simply speaking on impulse words which may be unwise.

OT scripture teaches caution when we might be too hasty in speech and we are commended on the value of listening. (Proverbs 10:19 & 13:3 & 17:28) (Matthew 12:36-37 continues this theme in the NT).

Proverbs 10:19 “… he that refraineth his lips is wise”

Proverbs 13:3 “… he that openeth wide his lips shall have destruction”

Proverbs 17:28 “ Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.”

Matthew 12:36-37 “But I say unto you, that every idle word that men shall speak, they shall give account of in the day of judgment. 

For by thy words thou shalt be justified, and by thou words thou shalt be condemned”.

Note that James does not forbid anger, rather he warns us against responding in anger at every opportunity, thoughts which mirror Eccl 7:9, and we see taught again in James 3:13-18.

Eccl 7:9   “Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools”.

Verse 20 reminds us of the Sermon on the Mount, Matthew 5:21-22. Human anger does not produce the kind of life God wishes for those who are His.

Matthew 5:22  “… whosoever is angry with his brother without a cause shall be in danger of the judgment…”

Our main message here is that if Christians are to speak with wisdom, they must first rid themselves of all that is corrupting and not of God, and then, by humbly relying on the word of God that is already within them, they can speak properly. This two fold action of repentance and faith (specifically rejecting evil and accepting God) is the path by which believers come to the Lord upon conversion. This is the key to Christian life.

1:22

Now James teaches that accepting the word of God leads surely to the concept of doing the word of God. From proper speech, we move to proper action, which is caring for those in need in charity (love). This is the path James uses to move toward his third theme that is Christians are called to be generous in the face of poverty. 

We are not just to be hearers of the word, but must be doers of the word. The “doing” is our response to our “hearing”. Only knowing the word and not applying the word is deceiving ourselves. Knowledge without action is incomplete faith.

SIMPLY: DO WHAT THE WORD SAYS. !!!!!!!!!!!!!!!!!

This concept is not new to the readers of James in his time. One of the most honored of all the Jewish teachers of the law of Moses, Gamaliel, wrote: “Not the expounding of the law is the chief thing, but the doing of it”.

Paul himself picked up on this identical theme in Romans 2:13:

“For not the hearers of the law are just before God, but the doers of the law shall be justified”.

Jesus himself taught the same lesson in Luke 11:28:

“Blessed are those who hear the word of God and obey it”.  

1:23-24

Now James illustrates his previous points with a word picture, a small metaphor. 

The person who reads scripture, or even studies scripture, and goes away unchanged is like a person who gets up in the morning and sees his reflection showing how dirty or poor they look but then forgets about what he has seen when the proper thing to do would be to clean up.

Seeing but not doing is again incomplete.

1:25

Contrasted to verses 23-24, the man who acts to correct what is discovered wrong or needing to be done is acting completely.

The perfect law of liberty is likely meant to reflect the teaching of Jesus which was that one is set free by the gospel, as opposed to the earlier Law which held the people in bondage to its many rules and could never be fully obeyed. The act of keeping the law of liberty through doing after hearing is a happy experience and a man is blessed as he produces good fruit by his deeds.

1:26-27

James now sums up the teaching of chapter one (remembering there were no chapters when the books were written). He says the mark of a true Christian is first to gain the ability to control his tongue. Second, he must be willing to act in charity to those in need (generosity to poverty) and third, he must overcome the trials and tribulations brought forth by the world (testing), and must count all these things as pure joy.

In verse 26, James teaches that one must focus upon assessing our self as to whether our religion (our faith) is true. If one appears to be religious but does not control his own tongue, then his religion is in vain.

LORD HELP ME TO OBEY THIS TRUTH!

In verse 27, James tells us what God considers as truly religious. Our acts of charity (love) must be evident and constant in the life of a believer AND one must keep ones self from the corruption of the world. We are to be unstained, pure, and undefiled by the world by remembering we are IN the world but are not to be OF the world.

The clear message is that true religion is shown by a lifestyle of obedience to God. We will see this thought throughout the next four chapters of James.

We also see that James is unafraid to use words rarely seen in the rest of the NT. The words religion and religious and rare in the NT. They are seen only in Acts 26:5 & Col 2:18.

Maybe James uses such broad words in order to sharpen his point. Anyone who claims the religious experience MUST submit that experience to certain testing and one of the strongest tests is for that man to begin to keep a tight rein on his tongue. Failure to do so is self deception.

Finally, John Calvin works hard to help us understand the thoughts of  James. He teaches:

“James does not define generally what religion is, but reminds us that religion without the things he mentions is nothing”.

James - Chapter 2, Part 1

JAMES 2:1-13

James begins to expand on his first theme of the book, which is poverty and generosity. James teaches that Christians are to have a different viewpoint than the rest of the world. They are not to favor the wealthy simply because they are well off nor are they to dislike the poor simply because of their poverty. The poor are to be welcomed and cared for. James says that one’s faith is demonstrated by acts of generosity to the poor. These 13 verses begin his teaching with the subject of prejudice. He teaches very directly that to discriminate against others is inconsistent with the Christian faith. He provides his thought that true faith is expressed in right behavior.

2:1

James appeals to believers, those having faith in our glorious Lord, Jesus Christ, not to discriminate. There is only one Lord and he saves both rich and poor on the same basis, which is belief in Him. All are alike before the Lord.

By using the word “glorious” James refers here to the glory of God. When God draws near, people experience the light of His splendor. In Jesus, we see God’s presence, remembering that Jesus and the Father are one.

Showing favoritism toward someone who is wealthy or powerful is condemned in scripture. Examples are Mal 2:9 & Acts 10:34 & Eph 6:9 & Romans 2:11 which says:

“For there is no respect of persons with God”.

2:2-4

Now we are given a specific and clear example of the idea of favoritism. A man with a gold ring and fine clothes arrives as is given respect and the best seat while one who is poor with shabby clothes is told to stand or to sit under a footstool.

James condemns this behavior on two grounds; first, distinctions are being made between people, when Christ came to remove all barriers between people (remember all are one in Christ Jesus – Gal 3:28). Second, such prejudice causes people to think of themselves as judges and such thoughts are evil.

2:5-7

Now James attacks such behavior and thinking. All social distinctions are null & void in the church. Rich and poor are to be equally received. Notice that the rich are not condemned but the issue is that they are treated with far greater deference and respect than the poor. This is wrong and is an insult to the poor. 

Jesus actually taught in his first sermon that he was called to preach to the poor (Luke 4:18 “… he hath appointed me to preach the gospel to the poor…”). In Luke 6:20 the poor are actually called blessed. The OT also condemns this type of behavior (Proverbs 14:21 “… but he that hath mercy on the poor, happy is he”).

The rich lend their money to the poor at large interest rates, and then use the case in court to persecute the poor and by doing so, exploit the very name by which they are called, Christian. Have they forgotten that they were themselves given mercy under God’s grace when it was undeserved?

2:8-9

The point is driven home by using scripture, which has always taught that we should love our neighbor as ourselves. While some may have argued with James that they love the rich, James is carefully saying that if that is the case, they are still insulting the poor. If the behavior shown to the rich is love of neighbor, are not the poor also a neighbor?

James mentions the royal law, which Jesus had established in Mark 12:28-33, loving the Lord first and then loving our neighbor as ourselves.

Respect to persons, which is prejudice against others, is sin and is a transgression of the royal law.

2:10-11

Favoritism is not just a transgression of a single law; it brings on the violation of the royal law in full. If one law is broken the offender is considered a lawbreaker.

Our study book explains this point well (p30) when it teaches that although all sins are not equally damaging or heinous, they all shatter the unity of the law and render men transgressors. So even though only one issue occurs, the sinner has not broken every law, but has violated the law’s unity. Doing so makes the command to love one’s neighbor as ones self impossible to obey when prejudice or favoritism occurs.

2:12-13

Violating the law by showing prejudice, which we have already seen is against the teaching of Christ, shall bring judgment by the same law of liberty. That judgment will be without mercy, as he had showed no mercy in the treatment of those who are less fortunate. As Christians these people must change their hearts and lives to reflect the true gospel, which is to love one another. If no change occurs, and their heart remains hardened concerning this area, ultimately no mercy will be granted to them.

James does not end the verse on a negative note. His last 5 words are hopeful and positive, “… and mercy rejoiceth against judgment”. It seems that James is saying that those who are Christian, when they have been shown the error of their ways, will change their course of life and understand that their mercy toward those less fortunate will bring mercy toward themselves as they are finally judged.

Conformance to the royal law of Christ is never perfect as long as it is man who attempts to keep it as we are by nature imperfect beings. Here once more we might recall that knowing the command is not enough, it is incomplete only to know with no action made to implement it, and we must be not only hearers but also doers to show true faith, by obedience.

Reflections on 2:1-13:

1. What is the difference in clothing between the rich and poor man? (V2)

2.  How is discrimination (favoritism) shown? (V3 & 4)

3. What two gifts does God give to the poor? (V5)

4. What three things do the rich do to the poor? (V6 & 7)

5. What is the royal law? (V8)

6. How does favoritism contradict this law? (V9)

7. Who are the lawbreakers? (V10 & 11)

8. What is the solution to the problem of discrimination (favoritism)? (V12 & 13)

James - Chapter 2, Part 2

JAMES 2:14-26

SAVING FAITH IS REVEALED IN WORKS

These 13 verses have long been discussed as scriptural contradiction between Paul and James. After our study and discussion I think we will conclude that the contradiction is a surface thought which when deeper views are seen, will be seen not to be a contradiction at all. We know that all scripture is for reproof & wisdom and that scripture does not contradict itself. God’s word is pure and complete. It is always our understanding, which can be incomplete.

The issue is salvation by Grace alone, freely gifted by God, and not of works by any man. We are aware that no man may save himself by doing good works as the best we can do here is described as “filthy rags”. The question through the ages seems to have been, “Are we saved by faith and justified in the same way or are we saved and then justified by faith with works?”

The key for Paul is how one gains right standing before God while for James it is how one demonstrates this right standing. Paul’s focus is inward, reflecting on the inner spirit of the one who is saved while the focus of James is outward. Paul writes about how one begins the Christian life while James writes about how one lives the Christian life.

We might properly say that the issue for Paul is Justification while the issue for James is closer to sanctification. If these two men were with us today it is sure that both would say that Christ saves men and women through faith for works, NOT THROUGH FAITH AND WORKS.

2:14

James begins a new section by the use of his phrase “my brethren”. Based upon what James had said earlier in 12 & 13, the implied answer to his question of faith saving a man is NO. The deeper connection is that the man described previously is not merciful toward others yet the hope is that he will change and mercy will rejoice against judgment. Simple belief but no action does not reflect the wisdom we are to ask of God. (1:5).

2:15

Now we are presented a specific and perhaps hypothetical case. If a brother or sister (in our assembly) is in need of clothing or daily food what should we do?

2:16

The teaching is that while it seems that one has the resources to help the needy one but rather than helping decides to send the needy one away with only words “… be ye warmed and filled…” but giving them nothing which will meet the needs. Here we find ourselves in the middle of the earlier teaching of James concerning hearing AND doing. 

James asks the powerful question at the end of this verse that cannot be escaped, “… what doth it profit?” What has been gained by this neglect?

2:17

This concluding question is not original to James. 

John the Baptist taught it in Luke 3:8. Paul taught it in Romans 2:6 & 14:12 & 1st Cor 3:8 & 2nd Cor 5:10. Jesus himself taught it in Matt 5:16 & Matt 7:15-21.

James is saying that if one acts in this manner, his faith is a sham and is not real. It is a make believe faith and he is playing at being a Christian.

(Rom 14:12  “So then every one of us shall give an account of himself to God”.)

2:18

James here makes the strong case to one who may say “you have faith; I have deeds”. James argues that faith is invisible without deeds. If faith does not make itself known in one’s lifestyle then it does not exist. Deeds are only a demonstration of inner faith. James disagrees that faith and deeds are unconnected. It is not a matter of either/or. It is both/and. We will see this again in verse 22.

2:19

James presses his argument onward in a most direct way. Remember that James was a strong Jew before he truly believed in Jesus. He refers now to what Jews call the Shema, a teaching of Deut 6:4-5:

“Hear, O Israel: The Lord our God, the Lord is one…”.

After introducing this sacred scripture, James now powers home his point that even the demons believe this teaching. He also says that they tremble because they know that God is all-powerful and that their rebellion against Him was and always will be a defeat. Belief in one god does not automatically lead to godly action. One god faith is not necessarily proof of an obedient life and proven by the demons.

2:20

Now James uses harsh language toward the man who lacks complete faith (hearing + doing) by calling him a vain man. James is saying that this type of man is a fool and is empty of true and complete faith. Such language was not uncommon in the time of the apostles as even Jesus himself spoke in this manner in Matt 23:17:

“Ye fools and blind: for whether is greater, the gold or the temple that sanctifieth the gold?”

2:21-25

James uses now specific examples to prove his point.  He teaches that faith is demonstrated by concrete action. Here again, one who only hears the word, but does not do the word is incomplete and his faith is useless.

Without faith, Abraham would have never considered sacrificing his son. He was in perfect obedience as he sought to carry forward the awful command given by God and he had the knife raised over his son of promise when the Lord stopped the act.

Without faith would Rahab have defied her own king to provide help to the Hebrew spies? 

Here is the heart of the argument by James. Faith and deeds work together in the life of one who is a true believer in Christ. James uses the word justified in the sense that God will declare someone righteous only if his faith is such that the person acts upon it and produces the required result, which is obedient action. Faith is brought into maturity by this process inside the heart of the believer.

2:26

James concludes with his most poetic verse. Just as our mortal body when dead no longer contains the spirit, so faith when found to be without works is dead as well.

CONCLUSION ON JAMES 2 (FAITH & WORKS)

Justification (right standing before God) is by faith alone but it is not by a faith that IS alone. We are not saved by a profession of faith but by the possession of faith within our heart.

When faith is truly present in our heart, it necessarily and surely bears fruit as good works for His kingdom here. These works we do as fruit of faith cannot merit us a right standing before God. All are unworthy no matter how many works are done if they are done without faith. However, if they are not present, and we are still living, neither is justifying faith. The lesson of James is that these works are faith’s demonstration.

There is no contradiction between Paul & James. Both faith and works are present in a Christian who seeks to find and do the will of God. When we are welcomed into the presence of the Lord with the words we all wish to hear, “WELL DONE MY GOOD AND FAITHFUL SERVANT”, we can recall that it is in the service of the Lord we obtain our WELL DONE!

Reflections on 2:14-26:

1. What kind of faith does James condemn? (V14)

2. How does his illustration prove his point? (V15-16)

3. How does he summarize the argument? (V17)

4. What is the objection that responds? (V18)

5. What is the answer of James? (V18)

6. What is the lesson in Abraham’s experience? (V22-23)

7. What is the point of this example? (V24)

8. Do we understand the teaching in chapter 2 of faith vs. works?

James - Chapter 3

James 3:1-18

Wisdom seen through control of the tongue shows a transformed heart.

James now shifts into his second major subject, which is wisdom. He will cover this subject from 3:1 through 4:12. In his first section he examines the connection between speech and wisdom. In particular, he focuses upon the tongue, the organ by which we deliver our words. 

James teaches now that words can be both wise and deadly. The tongue is a small organ with great power, which can actually control the direction one one’s life. The mature person is one who is known to be able to control the tongue. It is thought that this discussion centered on problems evident within the church at Jerusalem. Certain teachers were using their tongues to criticize others and were probably being criticized in return.

This group of verses unfolds the strong teaching of James in four ways:

1. Those who want to be teachers should know of the particular difficulty of controlling the tongue (1-2).

2. The tongue has incredible power (3-6).

3. Powerful as it is, the tongue is difficult to keep under control (7-8).

4. The tongue reveals its evil nature by showing that double mindedness that is typical of sin (9-12).

3:1

“… be not many masters (teachers)…”

Not many of you should become teachers. In the early church there were no colleges or seminaries to train up a good and constant supply of well-formed teachers. The Lord called by the Spirit those he wanted to become teachers and gave them understanding of His word.

1st Cor 12:28: After apostles and prophets, God’s teachers were next in line of importance to develop His kingdom on earth. These early teachers were responsible for the moral and spiritual instructions of the congregation. Teachers were held in great honor but here lies a potential problem if they may become filled with themselves and puffed up. Also, a serious problem was those who entered the position falsely and taught their own opinions instead of God’s word. Remember that this was a problem for the church when the Judaizers taught that Christians had to be circumcised to gain God’s grace (Acts 15). Some teachers also had become hypocrites, teaching one way but living another way.

Teaching falsely leads to misleading God’s people and causes great harm to those young in the faith.

3:2

James begins to introduce the concept of control of the body (including of course the tongue) by the metaphor of being able to bridle the whole body. James will use several metaphors to express this teaching and all are based upon how control is rendered on something larger by controlling something smaller.

His use of the phrase “perfect man” does not mean one who is sinless (such as only Jesus was) but is meant to denote pure, complete, and whole.

3:3-4

Now James gives further illustrations of those things that must be under control in order to properly fulfill their necessary function.

Horses, large and powerful creatures, are controlled by means of a small bit in the mouth, which allows the rider to maintain complete control and guidance using this small tool. Notice how James inserts also the small phrase concerning obedience that results from control. He could likely have made the same point without the obedience phrase but chose to include it to expand the meaning and make it far more profound.

Ships were probably the largest man made objects seen in those days, except perhaps a very few large buildings. James shows that even though ships are great in size and are driven by the wind, they are turned by the use of the helm. A small tool again brings a large thing under control.

The person who controls the bit or helm rudder (his tongue) now has control over the horse or ship (his body).

3-5

While the tongue is a little member, it boasts great things. We should remember that it brings forward BOTH good and evil by its use. 

In those days in the land the scrub brush of the outer areas could easily be ignited to great fire, sometimes beyond control, by a small spark. Huge destruction may result from a single small spark. Notice how James shows the importance of this part of the message by starting the sentence with the word “Behold”. Such a strong beginning provides us with a good warning that great truth is coming. We see it in verse 6.

3:6

The tongue is liked to a fire. It is capable of corrupting the whole person. Speech can burst forth into evil action. The world of iniquity is in opposition to God and the tongue is potentially a tool for evil. It is in his speech that a man is identified as hostile to God, showing his inner character. His whole body is defiled by the tongue as it sets on fire the course of the man and nature and can lead to the fire of hell.

The actual Greek word is Gehenna (for hell) and refers to the large pits of garbage outside the walls where the fires of disposal never ended.

The inspiration for the evil tongue is found in the fire of hell, and that is also its destination.

3:7-8

James takes his concept even further arguing that actually the tongue is itself evil, filled with poison, and unable to be tamed.

We recall that one of the responsibilities of mankind was to hold dominion over the animal kingdom, beasts, birds, serpents, and fish. (Gen 1:28). While man has been able to bring those creatures to his service or use, even domesticating some, man is yet to be able to subdue his own tongue. Now James teaches us that the tongue is “an unruly evil”. Do we agree?

As with serpents that are poison, the human tongue can even bring death. Psalm 140:3 tells us:

“They have sharpened their tongues like a serpent; adders poison is under their lips.”

3:9-10

While the tongue is used to curse men, it is also the same tongue that is used to praise God. It is our tool to pray, sing praises, and thank the Lord for His blessings. In the day of James, Jews were expected to offer prayers of praise to God three times daily.

James also takes a large step beyond this teaching by saying that since men are made in the image and likeness of God, when other men curse them, these men are also cursing God himself. The same tongue that is used to praise God is used to curse Him. James closes this verse with some of his most profound words, “My brethren, these things ought not so to be”.

3:11-12

To further illustrate the perversion of man as opposed to nature, James offers teaching from nature to close out the point. 

Does a fountain give both good and bad water?

Does a fig tree bear olives?

Can a vine bear figs?

Nothing in nature uses one part of itself to do both good & evil. Only men do so with the two uses they find for the tongue.

John Calvin taught this point well when he wrote: “a slender portion of flesh contains the whole world of iniquity”.

Jesus also used this point well when he taught that it is not what goes into a man that defiles him, but rather that which comes out of his mouth that defiles him. While Jesus was speaking about the issue of food laws of the Jews, he also made strongly the point that that the mouth expresses the heart in which are found “evil thoughts”. Matt 15:11-19.

No other member of the body brings so much destruction to the godly life.

3:13

Looking backward to verses 1-12, we saw the problem of destructive speech, and now we look forward to thoughts on the problem that such speech brings on the Christian community. James will expand this area of thought strongly in chapter four.

James tells us that believers should be followers of those who are true wise men, good teachers who show their works with humility of their wisdom. Again, we are shown that those who are strong in faith not only have knowledge but also demonstrate that knowledge by how they live.

Remember that a humble person has no need of a defense of their wisdom as they are showing it by their own character.

3:14

Envy and ambition are the marks of false teachers. James may be referring back to those mentioned in 3:1, and we should note James does not teach just of envy but of “bitter envy” and in the original language uses the same word used in 3:12 concerning bad water.

Now James further teaches that we must discover what lies at the core of a person’s being? Is it true wisdom from above or is it ambition? True wisdom will show itself in a good life filled with loving deeds done in an humble spirit.  Envy and ambition will show themselves in a life led in selfish ways.

When those who do not hold true wisdom and are filled with a sense of rivalry or competition they should not pretend to have God’s wisdom. To do so, compounds the wrong.

3:15

Now James uses three terms, with each being less desirable that the one before it, to describe the true origin of false wisdom.

There is earthly wisdom, which arises from this world. There is sensual, or unspiritual wisdom, which arises out of the inner thoughts of the person themselves. There is finally devilish wisdom, arising from under the control of evil spirits who are the servants of Satan.

3:16

James now describes the kind of life that flows from this pretend wisdom. Personal ambition and the strife it brings causes church difficulty and lets loose disorder and evil within the assembly. The peace of Christ is no longer present and proper spiritual discipline has broken. The ultimate result is confusion.   

3:17

Contrasted to verse 16, James now presents the other (and more proper) side to wisdom. Here he is strongly teaching moral virtue and practical goodness, which echo back somewhat to the law. (Remember James was a strong Jewish leader previously). Look at what he teaches that becomes the results of true wisdom brought from above:

PURE – PEACE LOVING – GENTLE – CONSIDERATE – FULL OF MERCY AND GOOD FRUIT – IMPARTIAL (UNDIVIDED) – SINCERE (TRUE AND GENUINE WITHOUT HYPOCRISY).

3:18

James concludes this section with a summary. Where there is no real wisdom, there is divisiveness (as shown before) but where true wisdom exists, peace brings the fruit of righteousness.

James - Chapter 4

JAMES 4:1-17

SUBMITTING OURSELVES TO GOD

We come to the final part of the teaching on wisdom by James. In chapter four he applies his thoughts to the question of community life. Failure to live out God’s wisdom has most serious consequences to the church. In chapter three James spoke of the general way that disorder and evil came from envy and ambition. Now he gets specific.

4:1-3

James begins by naming the root cause of all the strife. It is the desire for pleasure. He refers to wars and battles, which are long-term instances, not small and short term occurrences.

This word chosen by James, translated in our KJV as “lusts” is taken from the Greek word “hedone” from which we get the English word “hedonism”.

James also uses the words of warfare that paints a picture of the human personality as being invaded by an alien army. The point is that men and women are in the grip of this army inside them that causes them to seek pleasure. The question here is whether God or pleasure is the dominant concern of life? The struggle is between the part of the person controlled by the Holy Spirit and the part controlled by the world.

We kill and covet. This is worldly desire at work. The term “kill” is killing in a metaphorical sense. Jesus spoke of this same issue in Matthew 5:21-22 concerning anger which kills the spirit.

One reason for this poorly directed desire (not centered upon God) is the lack of prayer. We should ask for that which is in His will, and we must ask for it without wavering in faith (as we learned in chapter one) but we should not ask for that which satisfies baser things of the world. Prayer is communion, not magic.

4:4-6

More thought on prayer arrives. Prayer with the wrong motive is a sign of friendship with the world, not with the Lord and much more importantly do we know that friendship with the world is enmity to God. 

(Remember we cannot serve two masters). 

The use of the harsh phrase “adulterers and adulteresses” gives strong meaning to James’ point, which is that people are placing their love and desire to some other than the one to whom they are joined (such as in marriage). Isaiah 54:5 teaches “For thy maker is thine husband…”.

Spiritual allegiance given to the world is expressed in terms of adultery.

These people knew the way to live properly but were choosing to live otherwise.

Verse 5 is a clear warning that what they are doing by forming this allegiance with the world in very dangerous.

Verse 6 once more ends a thought positively as it tells us that all is not lost. The case is not hopeless. Repentance is possible and more grace is always available to those who are humble in heart to ask sincerely for forgiveness.

4:7-10

James now becomes VERY specific and gives ten commands to guide  repentance:

• SUBMIT

• RESIST

• COME NEAR

• WASH

• PURIFY

• GRIEVE

• MOURN

• WAIL

• CHANGE

• HUMBLE THEMSELVES

Submission must always precede victory. Since Satan has no direct power over us as believers, except by his temptation, he will flee from us when properly resisted. True repentance will often be shown by grief for past behavior. When overwhelmed by this grief, often we mourn and wail. The last command mirrors the first, submit in humility.

4:11-12

From the general call to repentance, James now moves to a specific form of wrongdoing that must be dealt with and resolved. His focus is on the sin of judgment and the pride that is its foundation.

By speaking evil of others, we slander them and therefore slander the Royal Law of Christ (love thy neighbor as thyself) and this action makes one a judge of this law, not a doer of it.

4:13

James now begins some discussion of his final theme of the last portion of his writing, testing.

This testing is centered upon those of wealth and the problems it brings both to them personally and to the community. These were likely Christian businessmen who were not meeting the test of their living faith because of their sins of omission.

Boasting about what will happen tomorrow is simply human arrogance. The future is known only to God, not to man. This trait is the exact opposite of humility that should be the hallmark of a Christian.

4:14

Planning for tomorrow arrogantly supposes that one will have a tomorrow. Proverbs 27:1 teaches well on this point:

“Boast not thyself of tomorrow; for thou knowest not what a day may bring forth”.

What is life but a vapor of a short time and then it is gone!

Hosea 13:3 speaks to this portion of the message as well:

“Therefore they shall be as the morning cloud, and as the early dew that passeth away…”.

4:15

This phrase “…If the Lord will” is not a phrase found inside Old Testament scripture but was used commonly by Paul in his writings (Acts 18:21, 1st Cor 4:19 & 16:7). Future uncertainty should not be a concern to the faithful Christian rather should force him to remember he is dependent upon God for his future.

4:16

James is not condemning merchants who trade for a living but is strongly speaking against their way of arrogant talk, which is boastful, and filled with empty and evil words, as they are not in control of their future. God is!

4:17

Some have said that this one verse was actually spoken by the half-brother of James, Jesus Christ, but was not recorded in any of the gospel accounts.

It is a powerful and profound teaching because almost all other New Testament teaching on sin dwells upon doing what we know is wrong. These teachings are what may be termed “sins of commission” We see it best taught in 1st John 3:4:

“Whoever committeth sin transgresseth also the law: for sin is the transgression of the law”.

In contrast to almost all other New Testament teaching, James now provides another view of sin, which is sin of omission. James now teaches us that sin may be active (by commission) or passive (by omission). Christians can sin by not doing what they know they ought to do.

The merchants may not be cheating or stealing but with their wealth they seem to James not to be doing the good they know to do as their duty to the poor. Their motivation is purely selfish if they neglect to demonstrate living faith by neglecting the poor. Let’s remember James 2:3 and its good lesson as to how our action can show our faith.

James - Chapter 5

JAMES 5:1-20

Misusing wealth & power brings God’s judgment (1-6)

James continues on the path of discussing wealth. He points out that wealth is ultimately worth little in terms of the coming judgment. Christians are warned not to covet wealth, as it is an illusion bringing a false sense of security. As he spoke previously of the merchants, now he speaks of the landowners, who were largely not Christian and were prone to oppress those of lesser means.

5:1

James begins harshly by issuing a command for those who are rich that they should weep and wail. Misery is coming upon them in the day of judgment and all that they may have now will be valuable only momentarily and will prove worth nothing in eternity, when living faith will be the only possession that matters.

5:2-3

James points out that the forms of wealth, clothes, and precious metals will be spoiled by moths and cankered by rust. These things will actually witness against the person who has gathered them at the expense of gathering good graces by using their wealth to help others. In a striking image, James says these things will eat their flesh like fire, turning against their owner in the fire of the judgment to come.

5:4-6

James now becomes very specific as to his condemnation of those who are landowners and have heaped injustice upon those who work their land.

The rich do not always pay the wages promised and at times do not pay wages on time. James also says these rich men also actually defraud their workers. But the cries of those who have been mistreated have been heard by the ears of the Lord.

James also uses a very unique title for God here as he refers to Him as “the Lord of the Sabbath” which is only found in one other NT verse, Romans 9:29. Perhaps James is using an OT thought he found in Isaiah 5, which brings the same concerns that the writing of James brings.

James also brings one added condemnation that these rich men have actually brought death to those poor workers at times. Notice James calls these who have been killed as “just” and notes that they have not resisted.

This thought is taken directly from Amos 5:11-12.

Patience in suffering (7-12)

James has essentially finished his thoughts on testing & trials, wisdom & speech, and generosity vs. oppression. Now he begins his conclusions about these ideas and rounds off his earlier thoughts by emphasizing several of them again.

5:7-8

Patience is the focus for James as he compares the waiting for the coming of the Lord to those who await the fruit of the earth to come in as crops after the rain helps produce the hoped for fruit after long patience.

Just as the farmer is subject to weather and things he cannot always control, so is the Christian subject to fate that cannot be hurried. We simply must wait after we have done all we can to prepare the way of our life to bring spiritual fruit.

5:9

James once more comments upon speech. While awaiting the coming of the Lord patiently, James teaches that there should not be grumbling or groaning. There should be no bickering not arguing as believers are to behave well as the judge (Jesus) stands at the door. James uses this term to teach that the coming of the Lord is close.

5:10-11

Now James moves from speech back to the themes of testing and trials. He also moves his teaching from the passive word of patience to the active idea of endurance of suffering. James introduces the story of Job, who endured so much more suffering than most examples in scripture and yet, through all, did not lose his patience and never betrayed his faith.

James also reminds that to those who stand fast and endure, the reward is good and of tender mercy.

5:12

James moves quickly into the teaching of avoidance of swearing. We should note this lesson is not about cursing, but rather warning not to take oaths. In these days in Jewish society, taking an oath under the name of God made God a sort of partner in the promise and it was binding. Oaths taken without His name were not binding. Christians are to be honest, and need no oath to assure their word of promise. It was those of the world, that is non believers, who needed oaths to be seen to be trusted to do what they say.

Prayer of faith and healing (13-20)

5:13-15

Are you sick? If so pray for healing. Are you happy? If so, sing psalms in praise.

There is a long tradition of healing within the Christian church. Jesus and His apostles healed the sick and those afflicted. One hundred years after Christ ascended, Irenaeus wrote of healing by Christian ministers using the laying on of hands. Two hundred years after Christ ascended, Tertullian wrote that the Roman emperor, Alexander Severus, was healed by a Christian minister by anointing.

James now teaches this very lesson that the sick shall be saved by the prayer of faith. By this same prayer, the sins of the one sick may be forgiven by the Lord as well. Remember that the Jews believed that a direct connection existed between sin and illness.

5:16

Confessing sin to one another brings believers closer and promotes more honesty within the community. Note the direct lesson that sins are to be confessed one to another, not just to elders, not just to ministers, and not just when one may be sick and in need of prayer. Prayer is noted to be effectual AND fervent. It is not the prayer that brings the results, but is always the Lord after He hears and accepts the prayer. Remember that the use of the word effectual returns us to Isaiah 59:2, which teaches that prayers are only accepted after sin has been confessed.

5:17-18

James brings back the story of Elijah and reminds us that the definition of effectual was seen in the prayer of this prophet. 1st Kings 17 & 18 reveal just how effectual prayer can be. Note James portrays the prophet’s prayer as earnest (like fervent in verse 16) and that through his prayers, rain was withheld and then after he again asked in prayer, rain was returned. Again, notice that the prayer did not give the rain, heaven did.

5:19-20

Christian truth captivates not only the mind of the believer, but his whole life, including how one lives. This is the point of the book of James.

James holds out the assurance that both the converted and the converter are to be blessed. The act of conversion is of mutual benefit. The man who is turned from error is delivered from eternal death, and the man who reclaims him finds his own sins forgiven, even a multitude of sins shall be hidden away (forgiven forever and remembered no more).

Peter teaches this same lesson in 1st Peter 4:8:

“And above all things have fervent charity (love) among yourselves: for charity (love) shall cover the multitude of sins”.

James: Study Guide

1. GREETINGS & THE PURSUIT OF SPIRITUAL WHOLENESS & TRIALS, TEMPTATIONS, & TESTING. 1:1 – 18

2. EVIDENCE OF SPIRITUAL WHOLENESS, LISTENING & DOING, FORBIDDING FAVORITISM, & FAITH AND DEEDS. 1:19 – 2:26

3. TAMING THE TONGUE & TWO KIND OF WISDOM. 3:1 – 18

4. SUBMISSION TO GOD. 4:1 – 12

5. BOASTING ABOUT TOMORROW. 4:13 – 17

6. WARNING TO RICH OPRESSORS, PATIENCE IN SUFFERING, PRAYER OF FAITH. 5:1 – 20

James the Martyr

The Martyrdom of James, the Lord’s Brother

From “An Ecclesiastical History” by Eusebius (325 AD)

When Paul appealed to Caesar and was sent to Rome by Festus to face charges, the Jews were disappointed of the hope in which they had devised their plot against him and they now turned their attention to James, the Lord’s brother, who had been elected by the apostles to head the church in Jerusalem. This is the crime they committed against him. 

They brought him into their midst and in the presence of the whole populace demanded a denial of his belief in Christ. But when, contrary to all expectation, he spoke as he liked and showed undrempt of fearlessness in the face of the enormous throng, declaring that our savior and Lord, Jesus, was the Son of God.

They could not endure his testimony any longer, since he was universally regarded as the most righteous of men because of the heights of philosophy and religion which he scaled in his life. So they killed him, seizing the opportunity of getting their own way provided by the absence of government, for at that time Festus had died in Judea, leaving the province without a governor.

James died after they threw him down from the parapet of the temple, fell upon him with clubs in a savage beating, and then drug him outside of the Temple and stoned him to death.

He had been known to the Christians as James the Righteous. He drank no wine nor intoxicating liquor and ate no animal food. No razor ever found his head and his hair was never cut. He did not smear himself with any fragrant oils nor did he bathe. He alone was allowed to sit in the holy place in the church and his garments were of linen, not wool. He was often found on his knees beseeching God for the needs of the people. He prayed so often and for such hours that his knees were said to be as the knees of a camel, with flesh hardened as stone as he sought forgiveness for others and himself.

Because of his efforts for all believers in Jerusalem he was also known as the “Bulwark of the People In Righteousness” and was loved by all Christians.

Reflections on James 1:1-18

1. What should a Christian’s attitude be when facing trials? (1:2)

2. What is the purpose or value of testing? (1:3)

3. What is the ultimate goal of this process? (1:4)

4. If Christians cannot understand this process, what should they ask for? (1:5)

5. When Christians are going through storms, what do they need to guard against? (1:6-8)

6. How should Christians who happen to be poor look at themselves? (1:9)

7. How should those who happen to be wealthy look at themselves? (1:10)

8. What is the problem with wealth? (1-11)

9. What is the promise for someone who perseveres under trial? (1:12)

10.  Who are we cautioned not to blame when we are tempted? (1:13)

11.  What is the source of temptation and how does it come about? (1:14)

12. What are the downward steps to spiritual death? (1:14-15)

13.  Instead of tempting us, what is God doing for us? (1:17)

14.  What are we assured of, along with God’s giving? (1:17)

15.  What is the gift of God, and how did we learn about this gift? (1:18)