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    A Private Commentary on the Bible: James
    A Private Commentary on the Bible: James
    A Private Commentary on the Bible: James
    Ebook442 pages7 hours

    A Private Commentary on the Bible: James

    By James D. Quiggle

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    The book of James is practical preaching on Christian character and duty. Sometimes James sounds like the Old Testament Wisdom books, and sometimes he thunders like one of the Old Testament prophets. James was the first New Testament writer and his letter forms a bridge between Old Testament law and Jesus’ New Testament gospel message. James is not an easy book with its seeming mix of law and grace and its insistence on practical Christian works. The commentary explains what the book requires of Christians. The book’s main themes are that trials develop spiritual maturity and good works demonstrate saving faith.

    James D. Quiggle has written commentaries on Old and New Testament books, a biography of Adam and Eve, and books on theology, tithing and eschatology. His latest is Dispensational Eschatology. All his books are available online in eBook/epub formats and in print.

    LanguageEnglish
    PublisherJames D. Quiggle
    Release dateMay 13, 2013
    ISBN9781301829101
    A Private Commentary on the Bible: James
    Author

    James D. Quiggle

    James D. Quiggle was born in 1952 at Fort Leonard Wood, Missouri. He grew up in Kansas and the Texas Panhandle. In the early 1970s he joined the United States Air Force. At his first permanent assignment in Indian Springs, Nevada in a small Baptist church, the pastor introduced him to Jesus and soon after he was saved. Over the next ten years those he met in churches from the East Coast to the West Coast, mature Christian men, poured themselves into mentoring him. In the 1970s he was gifted with the Scofield Bible Course from Moody Bible Institute. As he completed his studies his spiritual gift of teaching became even more apparent. He earned a bachelor’s degree from Bethany Bible College during the 1980s while still in the Air Force. Between 2006–2008, after his career in the Air Force and with his children grown up, he decided to continue his education. He enrolled in Bethany Divinity College and Seminary and earned a Master of Arts in Religion and a Master of Theological Studies.As an extension of his spiritual gift of teaching, he was prompted by the Holy Spirit to begin writing books. James Quiggle is now a Christian author with over fifty commentaries on Bible books and doctrines. He is an editor for the Evangelical Dispensational Quarterly Journal published by Scofield Biblical Institute and Theological Seminary.He continues to write and has a vibrant teaching ministry through social media.

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      A Private Commentary on the Bible - James D. Quiggle

      James

      BOOKS BY JAMES D. QUIGGLE

      DOCTRINAL SERIES

      Adam and Eve, a Biography and Theology

      Angelology, a True History of Angels

      Biblical Essays

      Biblical Essays II

      Biblical Essays III

      Biblical Homosexuality

      A Biblical Response to Same-gender Marriage

      Marriage and Family: A Biblical Perspective

      First Steps, Becoming a Follower of Jesus Christ

      Christian Living and Doctrine

      Spiritual Gifts

      Why Christians Should Not Tithe

      Antichrist, His Genealogy, Kingdom, and Religion

      Dispensational Eschatology, An Explanation and Defense of the Doctrine

      Understanding Dispensational Theology

      The Literal Hermeneutic, Explained and Illustrated

      God’s Choices, Doctrines of Foreordination, Election, Predestination

      God Became Incarnate

      Life, Death, Eternity

      COMMENTARY SERIES

      The Old Testament:

      A Private Commentary on the Bible: Judges

      A Private Commentary on the Book of Ruth

      A Private Commentary on the Bible: Esther

      A Private Commentary on the Bible: Song of Solomon

      A Private Commentary on the Bible: Daniel

      A Private Commentary on the Bible: Jonah

      A Private Commentary on the Bible: Haggai

      The New Testament:

      The Gospels

      A Private Commentary on the Bible: Matthew’s Gospel

      A Private Commentary on the Bible: Mark’s Gospel

      A Private Commentary on the Bible: John 1–12

      A Private Commentary on the Bible: John 13–21

      A Private Commentary on the Bible: John’s Gospel

      The Passion and Resurrection of Jesus the Christ

      The Christmas Story, As Told By God

      Parables Told By Jesus

      The Parables and Miracles of Jesus

      Pauline Letters

      A Private Commentary on the Bible: Ephesians

      A Private Commentary on the Bible: Colossians

      A Private Commentary on the Bible: Philemon

      General Letters

      A Private Commentary on the Book of Hebrews

      A Private Commentary on the Bible: James

      A Private Commentary on the Bible: 1 Peter

      A Private Commentary on the Bible: 2 Peter

      A Private Commentary on the Bible: John’s Epistles

      A Private Commentary on the Bible: Jude

      Revelation

      The Epistle of Jesus to the Church

      REFERENCE SERIES

      Old and New Testament Chronology

      Also in individual volumes:

      Old Testament Chronology

      New Testament Chronology

      Translation of Select Bible Books (Old And New Testament)

      Dictionary of Doctrinal Words

      Visit me at https://www.facebook.com/BooksOfQ

      A Private Commentary

      on the Bible

      James

      James D. Quiggle

      Copyright Page

      A Private Commentary on the Bible: James

      Copyright© 2013, James D. Quiggle.

      Smashwords Edition

      Translation of the Epistle of James by James D. Quiggle

      Other Scriptures sourced from Translations of Select Bible Books, by James D. Quiggle unless annotated as quoted from one of the following:

      Authorized (King James) Version, 1611. Revised 1769. Public Domain.

      American Standard Version (ASV), 1901. Public Domain.

      New American Standard Bible (NASB). The Lockman Foundation, 1960, 1962, 1968, 1971, 1972, 1973, 1975, 1977, 1995. All rights reserved. Used by Permission.

      New King James Version (NKJV). Copyright 1982 by Thomas Nelson Inc. Used by permission. All rights reserved.

      The Holy Bible: New International Version (NIV), Copyright 1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan Publishing House. All rights reserved.

      Young’s Literal Translation (YLT) of the Holy Bible, 1862. Revised, Edinburgh, 1887. Public Domain.

      This digital edition of Private Commentary on the Bible: James contains the same material as the print edition.

      Contents

      Preface

      Introduction

      The Book Of James

      James One

      James Two

      James Three

      James Four

      James Five

      Appendix One, The 55 Commands

      Appendix Two, James and the Sermon On The Mount

      Sources

      Preface

      The Private Commentary on the Old and New Testaments is my interpretation of the Bible, neither more nor less. I am responsible for the use made of all quoted and cited material.

      The scope of the Private Commentary series is to bring the reader to a practical understanding of the scriptures. I explain and discuss each verse, idea, theme, and biblical truth as discovered in turn during the course of the exposition. My target audience is the Bible college/seminary student, Bible study/small group leader, Sunday School teacher, and local church Pastor. My point of view is a conservative theology. Other opinions concerning the Scripture are presented and discussed as I believe will profit the target audience. Bible students who desire to understand and apply the scriptures are invited to study the book with me and come to their own conclusions.

      This material is copyrighted to prevent misuse or abuse. Those persons using this material in their teaching/preaching ministry may copy and distribute individual pages (e.g., an excursus, a table/list, or an appendix) for distribution to one’s students or auditors. The entire book may not be copied and/or distributed, nor large portions of the book, such as a chapter or extended comments on Scripture passages. The cost of this work has been kept as low as possible so every interested teacher, preacher, and student may afford a personal copy.

      A vital contribution to this commentary was indirectly made by Pastor David R. Hollingsworth (d. 2012), formerly pastor at First Baptist Church, Cambria, California. Pastor Hollingsworth loaned the author 38 taped Bible studies on James, conducted on successive Sunday evenings in 2003. His materials are referenced in the body of the text as (DRH). The use made of these materials is solely my responsibility.

      Two commentators have more than one work cited. Moo’s works on the epistle are cited from the Tyndale New Testament commentary series (TNTC) and the Pillar New Testament commentary series (PNTC). Zodhiates works are his lexicon (WSDNT) and his commentary (James).

      Introduction

      WHEN WAS THE BOOK OF JAMES WRITTEN?

      James’ letter is believed to have been written AD 40–62. The date accepted by most conservative Bible scholars is AD 44–49. To place the epistle within its New Testament context, it would have been written just before the Jerusalem Council in Acts 15, which most conservative scholars date about AD 50. The Epistle of James is the first New Testament book.

      WHY WAS THE BOOK WRITTEN?

      One might subtitle this letter Practical preaching from Pastor James on Christian character and Christian duty. Pastor James wrote to help his Jerusalem flock and Hebrew Christians dispersed throughout the Greco-Roman world understand how Old Testament morality fits into New Testament Christianity. His concern was that Christians continue to be obedient to the moral duties embodied in the values, principles and precepts in the Mosaic law. James is aware of grace. He speaks of the fruit of righteousness; every good gift comes from above; wisdom is from above; God gives more grace; if the Lord wills; submit to God; draw near to God. His focus is on the obedience—the works—which reveal faith at work in the believer’s life. A believer is justified by faith, which faith his good works will reveal. Without works none can say he has faith, because faith always produces works by which it may be known.

      James’ focus on the good works genuine faith produces gives the reader a view of the progressive nature of revelation and illumination in the early church. By comparing James’ epistle with those that follow, one may perceive how the earliest Christians came to understand the full revelation of grace that Christ and the Spirit had given them.

      To James there was no conflict between the moral duties of the Mosaic law and the moral duties required by New Testament grace. How one lives out his or her Christian life is informed by both law and grace. Believers are saved by grace to live a holy life; the law teaches the requirements of holiness, i.e., the believer’s duties toward God and man. Thus, James has a zeal for the law as the moral rule of life. This view of the Mosaic law makes sense when we remember that the law was not only the accuser of sin, it was also the guardian of morality and the guide to faith, Galatians 3:24.

      There were other circumstances which prompted the letter. There are the two objects of the epistle: 1. To warn against the sins to which, as Jews, they were most liable. 2. To console and exhort them under the sufferings to which, as Christians, they were most exposed. The warnings and consolations are mixed together, for the writer does not seem to have set himself down to compose an essay or a letter of which he had previously arranged the heads; but, like one of the old prophets, to have poured out what was uppermost in his thoughts, or closest to his heart, without waiting to connect his matter, or to throw bridges across from subject to subject. [McClintock and Strong, Cyclopedia, s. v. James, Epistle of.]

      WHO WROTE THE BOOK?

      The book uses the single name, James, to describe the author. There are four individuals in the New Testament with the name James:

      James the father of Judas (not Iscariot). He is an obscure figure (cf. Acts 1:13) who did not have the importance needed to identify himself by first name only.

      James the son of Zebedee and brother of John the apostle. He was martyred under Herod Agrippa I, who died AD 44. This date would conflict with the accepted date of writing and not allow James the author to achieve a position of leadership in the church before the time most scholars feel that the book first appeared.

      James the son Alphaeus (cf. Matthew 10:3), an obscure and undistinguished person who does not merit serious consideration for the authorship of the Book.

      James, the half-brother of Jesus. Though an unbeliever during the Lord’s earthly ministry, the risen Christ appeared to him (1 Corinthians 15:7) and removed James’ doubt. As a believer, he rapidly became an important leader in the early church.

      James the half-brother of Jesus probably rose to prominence when Peter left Jerusalem, Acts 12:17. He was undoubtedly familiar with the Old Testament. He was a man of prayer (5:14–18), fluent and advanced in understanding Greek, and because of his prominence within the church at Jerusalem he would need no other identification than his first name. James the brother of Jesus is the favored author of the letter.

      WHAT IS THE STYLE OF THE EPISTLE?

      The book is written more like a sermon than a presentation of Christian doctrines. James moves from one subject to another as he thinks will affect his readers. There are 21 points of comparison between James and the Sermon on the Mount [MacArthur, James, 2–3] (see Appendix Two), four direct quotes from the Old Testament, and forty Old Testament allusions. Rather than separate the law and the gospel, as some do, James brings them together as a whole law and a whole gospel that commands the attention and demands the obedience of every believer. James demands the practice of true religion: genuine faith expressed in good works as commanded by God.

      HOW ARE THE MANY PARTS OF THE EPISTLE CONNECTED?

      There are many word plays and word repetitions throughout James, such as: temptation (2:12, 13); word (2:21–23, 3:2); work/works (1:4; 2:18, 21, 22, 24, 25, 26; 3:13); wisdom (1:5; 3:13, 15, 17). The word God is used in 1:5, 13, 20, 27; 2:5, 19, 23; 3:9; 4:4, 6–8. The word Lord: 1:7; 2:1; 3:9; 4:10; 5:4, 10–11, 15. By repeating these words, and others, James provides some level of continuity for his readers through what might have been a maze of ideas and exhortations. There are also several word plays, not evident in the English translation, that link the various sections. For example,

      leípōmenoi (lacking), 1:4b; leípetai (lacks) in 1:5

      peirasmón (trial), 1:12; peirazómenos (when tempted) 1:13

      teleíōs (mature, complete) 1:4, 17, 25

      chaírō, (greeting), 1:1; chará, (joy) 1:2

      The original readers would have read the Greek text, seen the grammatical forms of these different words, and used those forms to take them from one exhortation to the next.

      WHAT SUBJECTS ARE ADDRESSED IN THE EPISTLE?

      James pursues several repeated themes that must have been needful to his target audience. For example:

      Good works, wisdom, spiritual self-control, prayer

      Hypocritical believers (2:3, 16)

      Those who hurt others with their speech (3:9, 10)

      Those who were envious and self-seeking (3:14)

      Those who caused divisions (4:2)

      Trials that come from without, such as poverty (1:9; 2:3); persecution from the wealthy (2:6; 5:4–6); and religious persecution (2:7)

      James also addresses trials which, as former Jews, these Hebrew Christians were liable to suffer, such as formalism, fanaticism, fatalism, meanness, falsehood, partisanship, evil speaking, boasting, and oppression. Contrary to these things James teaches them patience: in trials (James 1:2); in good works (James 1:22–25); under provocations (James 3:17); under oppression (James 5:7); and under persecution. The Christian life moves from strength to strength and from joy to joy; it also moves from trial to trial. The Christian journey from salvation to heaven requires persistent endurance all the way.

      WHAT IS THE WRITER’S DOMINANT STYLE?

      James’ style is paradox and contrast to bring attention to spiritual truths. In this he follows the model of Hebrew poetry, where some truths are communicated in a form known as antithetical parallelism, wherein two poetic lines contrast one another, for example, Proverbs 10:16 (see a similar use by Paul at Romans 6:23). His application of this style follows the Wisdom literature (Proverbs, Ecclesiastes). James, for example, says ask for wisdom, but get none if you doubt. Temptations are not from God but are within you and bring death. Faith is not enough one must also have works. The tongue teaches, but it is also a fire and a poison. Pray, but ask wrongly and get no answer. The style is abrupt, aggressive and immediately gets one’s attention to the spiritual issues at hand. Compare Matthew 5:4, 10–12; Luke 6:20–25; Romans 5:3–5; 1 Peter 1:6–7.

      TO WHOM WAS THE EPISTLE WRITTEN?

      The twelve tribes was a designation that traditionally meant all Jews living both in and outside of Palestine. Over the centuries the nation had literally been scattered abroad (diasporá) by various conquerors, and, as is the condition today, there were probably more Jews living outside the land of Palestine than in it. The term came to mean the Jews as a nation whose existence centered in Palestine. James is writing to his brethren (1:2) who have been scattered abroad. In the historical context of an early date for the letter, the brethren scattered abroad must primarily refer to Hebrew Christians. (Naturally, there were some Gentile Christians, who had been proselytes to Judaism before believing on Christ as Savior, who also got the message.) In its historical context, James’ pastoral message was addressed primarily to fellow Hebrew Christians scattered abroad by persecutions following the death of Stephen, Acts 8:1.

      IS THE EPISTLE SHORT ON DOCTRINE?

      Arguments against the inspiration of the book and its inclusion in the New Testament canon are primarily based on the absence of certain terms or doctrines. These arguments do not take into account the occasional nature of a letter, i.e., most letters are not essays or treatises, but were written to address the issues and circumstances of the moment. Moreover, one cannot put an ocean of doctrine into the teacup of a letter. The book is not short on doctrine. The prominent doctrines in the book are:

      Jesus is equal to God, 1:1

      Service and obedience are due Jesus in the same measure due God, 1:1

      Faith in Jesus Christ who saves without respect of persons requires Christians not to be respecters of persons or show unfounded social preferences, 2:1

      Salvation by faith alone, 2:23 (compare Ephesians 2:8–9)

      Salvation produces works, 2:26 (compare Ephesians 2:10)

      God hears and answers prayer, 4:2–3; 5:16

      The second advent of Jesus Christ, 5:7

      James wrote to certain believers with certain issues in mind. His letter reflects specific circumstances that led him to write it. Like all the letter writers of the New Testament, James addresses issues that were of concern to those to whom he wrote.

      WHAT IS THE SIGNIFICANCE OF THE EPISTLE FOR TODAY?

      Pastor James has written an intensely practical book. There are 108 verses consisting of 1736 words. In that short compass, there are 55 specific commands (See Appendix One). James is a ‘Do this! Do that!’ book which, taken to heart, will dynamically affect our lives on every level. This is roll up your sleeves, practical, get down and get dirty kind of religion when you have to get out and work in the weeds and dirt and everything else (DRH). James teaches practical Christianity and spiritual maturity. Spiritual immaturity is a serious problem in the 21st century church. We cannot be people who are content just to let that happen. We have to make it our major concern, just like James does (DRH).

      WHY IS THE EPISTLE WORTH STUDYING?

      Paul deals with the inner faith of man’s heart as God sees it. James concerns his discourse with the outward fruits of faith as man sees them (DRH quoting Lehman Strauss [James, 4]). There are those who talk holiness and are hypocrites; those who make profession of perfect love and yet cannot live peaceably with their brethren; those who are full of pious phraseology but fail in practical philanthropy. This epistle was written for them. It may not give them much comfort, but it ought to give them much profit. The mysticism which contents itself with pious frames and phrases, and comes short in actual sacrifice and devoted service, will find its antidote here. The antinomianism [literally: no law] that professes great confidence in free grace, but does not recognize the necessity for corresponding purity of life, needs to ponder the practical wisdom of this epistle. The quietists who are satisfied to sit and sing themselves away to everlasting bliss ought to read this epistle until they catch its bugle note of inspiration to present activity and continuous good deeds. All who are long on theory and short on practice ought to steep themselves in the spirit of James; and since there are such people in every community and in every age, the message of the epistle will never grow old [Luck, James, 9].

      The Book of James

      Chapter One

      1 James, of God and of Lord Jesus Christ, servant. To the twelve tribes that are in the diaspora, greeting.

      2 My brethren, reckon all joy whenever you may encounter various trials, 3 knowing that the testing of your faith produces perseverance. 4 Indeed, let perseverance finish its work, in order that you may be mature and complete, lacking in not one thing. 5 But if, as may be the case, anyone of you lacks wisdom, let him ask from God who gives unconditionally to all and does not reproach, and wisdom will be given to him. 6 But let him ask in faith, doubting nothing. For the person doubting is like a sea wave driven and tossed by the wind. 7 To be sure let not such a person suppose that he will receive anything from the Lord; 8 he is double minded, unstable in all his ways.

      9 And let the brother, the one who is humble, glory in his exaltation; 10 but he who is rich, in his humiliation, because as a flower of the grass he will pass away. 11 For the sun rises with its scorching heat and then dries up the grass, and its flower falls, and its beautiful appearance perishes; thus also the rich in his pursuits will wither.

      12 Blessed the person who endures a trial; because having been proved that person will receive the crown of life, which the Lord promised to those that love him. 13 Let no one when being tempted say, From God I am tempted. For God is incapable of being tempted by evil, and he tempts no one. 14 But each is tempted being drawn away and enticed by his own strong desire. 15 Then strong desire having conceived gives birth to sin; and sin being fully grown gives birth to death. 16 Be not deceived, my beloved brethren. 17 Every good giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow of turning. 18 Having willed he brought us forth by the word of truth, for us to be a type of first-fruit from among his creatures.

      19 Know this my beloved brethren: let every person also be swift to hear, slow to speak, slow to anger; 20 for man’s anger does not produce God’s righteousness. 21 Therefore having laid aside all moral filthiness and overflowing of wickedness, in meekness receive the engrafted word that is able to save your souls.

      22 And be doers of the word, and not merely hearers, deceiving yourselves. 23 Because if any person is a hearer of the word and not a doer, this one is like a man considering his natural face in a mirror; 24 for he considered himself, and has gone away, and immediately did forget what kind he was. 25 But the one having looked into the perfect law, that of freedom, and having continued in it, being not a forgetful hearer, but one who does the work, this one will be blessed in his doing.

      26 If anyone among you considers himself to be religious, not controlling his speech, but deceiving his heart, this one's religion is empty. 27 Religion pure and undefiled before the God and Father is this: to visit orphans and widows in their distress; to keep oneself unblemished from the world.

      Chapter Two

      1 My brethren, have the faith of our Lord Jesus Christ, the one of glory, without partiality. 2 For if there may come into your congregation a man with a gold ring, in fine clothing, and there may also come in a poor man in filthy clothing; 3 and you may have looked upon the one wearing the fine clothing, and may have said, You sit here in this good place, and to the poor may have said, "You stand there or sit under my footstool; 4 do you not then make a distinction in yourselves and become judges with evil thoughts? 5 Listen, my beloved brethren. Did not God choose the poor of this world, rich in faith, and heirs of the kingdom that he has promised to those who love him? 6 But you dishonored the poor. Do not the rich harshly oppress you and they drag you to judgment seats? 7 Do they not blaspheme the good name, the one having been called upon you?

      8 If you truly fulfill royal law, according to the Scripture, You shall love your neighbor as yourself, you do well; 9 but if you practice partiality you commit sin, being convicted by the law as transgressors. 10 For whoever may keep the whole law, but in one point may fail in that duty, he has become guilty of all. 11 For the One having said, You may not commit adultery, also said, You may not murder. Now if you do not commit adultery, but you commit murder, you have become a transgressor of law. 12 Speak and live as people who will be judged by the law of freedom. 13 For judgment is without mercy to anyone not having shown mercy. Mercy triumphs over judgment.

      14 What is the advantage my brethren, if someone is saying I have faith, but does not have works? That kind of faith is not able to save him, is it? 15 If a brother or sister be poorly clothed and in need of daily food, 16 and anyone from among your community says to them, Go away in peace, be warmed and be filled, but you do not give them the things needed for the body, what is the advantage? 17 So that kind of faith—the one that does not have works—is dead because it is by itself. 18 But someone may say, You have faith, and I have works. Show me your faith without the works, and I will show you my faith from my works. 19 You believe that God is one; you do well. Even the demons believe, and shudder.

      20 But do you wish to know, O empty person, that the kind of faith without works is dead? 21 Abraham our father, wasn’t he declared righteous by means of works, when he offered his son Isaac on the altar? 22 You perceive that his faith was working together with his works, and out of the works the faith was made complete? 23 And the Scripture was fulfilled which says, And Abraham believed [in] God, and it was imputed to him for righteousness. And he was called the friend of God. 24 You perceive that a person is declared righteous by works, and not mere faith. 25 And in like manner also was not Rahab the prostitute declared righteous by works, having received the messengers and sent them out by another way? 26 For just as the body without spirit is dead, so also the kind of faith without works is dead.

      Chapter Three

      1 My brethren, let not many of you become teachers, knowing that we will receive a harsher punishment. 2 For we all sin in many ways. If anyone does not sin in speech, this is a mature person, able also to control the whole body. 3 Now we put bridles in horses’ mouths for them to obey us, and we direct their whole body. 4 Think also of ships, although so large and driven by fierce winds, are steered by a very small rudder, wherever the will of the pilot decides. 5 Likewise the tongue is a little member and yet boasts important things. Think on how a small fire ignites a large forest. 6 And the tongue is a fire. The tongue appoints itself among our members as a world of unrighteousness, that defiles our whole being, and sets on fire the course of one’s life, and is set on fire by Gehenna. 7 For every kind, of both animals and birds, of both creeping creatures and creatures of the sea, is tame and has been tamed by human kind. 8 But no person is able to tame the tongue—a restless evil full of deadly poison. 9 With it we speak well of our God and Father, and with it we wish men evil, who have been made according to God’s likeness. 10 Out from the same mouth blessing and cursing come forth. My brethren, these things ought not to be so. 11 A spring doesn’t pour out of the same opening fresh and bitter, does it? 12 My brethren, a fig tree is not able to produce olives, nor a grapevine figs; neither can salt water produce fresh.

      13 Who is wise and understanding among you? Let him show his works by good conduct in humble wisdom. 14 But if you harbor bitter envy and self interest in your hearts, do not boast and lie against the truth. 15 This is not the wisdom from above, coming down; but is earthly, natural, demon-like. 16 For where envy and self interest are there is confusion and every evil practice. 17 But wisdom from above is first pure, then peaceful, gentle, willing to yield, full of mercy and good fruits, impartial, without hypocrisy— 18 and the fruit of righteousness is sown in peace for those making peace.

      Chapter Four

      1 From what source are wars and battles among you? Is it not from this—from your pleasures that wage war in your body’s members? 2 You want and have not; so you murder. And you are envious and cannot obtain; so you fight and war. You do not have because you do not ask. 3 You ask and do not receive because you wrongly ask so that you might expend it on your pleasures. 4 Adulterers and adulteresses! Do you not know that the friendship of the world is enmity toward God? Whoever if, therefore, is willing to be a friend of the world makes himself an enemy of God. 5 Or think you that the Scripture says in vain: he jealously longs for the spirit he has caused to dwell in us, 6 but he gives greater grace? Therefore he says: God opposes the proud, but gives grace to the humble. 7 Be subject, then, to God. Stand against the devil and then he will flee away from you. 8 Draw near to God and he will draw near to you. Cleanse your hands, sinners, and purify your hearts, you double minded. 9 Be afflicted and mourn and weep. Change your laughter to mourning and your joy to gloom. 10 Humble yourselves in the Lord’s presence, and he will exalt you.

      11 Brethren, do not speak against one another. The person speaking against his brother or judging his brother speaks against the law and judges the law. But if one judges the law, one is not a doer of the law but a judge. 12 One is lawgiver and judge, the one who is able to save and to destroy. But you, who are you to judge a neighbor?

      13 Come now, you who say, Today or tomorrow we will go into this or that city, and will spend there a year, and do business, and make a profit. 14 You who do not know what tomorrow will bring, what is your life? You are just vapor that appears for a little while then also disappears. 15 Instead of saying this you should say, If the Lord should will, then we shall both live and do this or that. 16 As it is you boast in your arrogance: every such kind of boasting is evil. 17 So, for the person who knows the right thing to do and who does not do it, to him it is sin.

      Chapter Five

      1 Come now, you rich, burst into weeping, howling with grief for your miseries that are coming upon you! 2 Your wealth has rotted and your garments are moth eaten. 3 Your gold and silver are corroded throughout, and their corrosion will be for a testimony against you, and will eat your flesh as fire. You have laid up treasure in the last days. 4 Behold, the wage of the workers who reaped your fields, that has been withheld by you, cries out, and the cries of those who reaped have entered into the ears of the Lord of Hosts. 5 You have lived in pleasure upon the earth, and self-indulgence; you fattened your hearts in a day of slaughter. 6 You have condemned, you have murdered, the righteous; they offer you no resistance.

      7 Be patient, therefore, brethren, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the land, being patient with the land until it may receive the early and latter rain. 8 You too have patience. Strengthen your hearts, because the coming of the Lord is drawing near. 9 Brethren, do not continue to grumble against one another, that you may not be judged. Behold, the Judge stands before the doors. 10 Brethren, take as an example of suffering evil and patience, the prophets, who spoke in the name of the Lord. 11 Behold, we call blessed those having endured. You have heard of Job’s perseverance and you saw the Lord’s intended outcome; that the Lord is full of tender mercy and compassionate.

      12 Above all, my brethren, do not swear, neither by heaven, nor the earth, nor any other oath. Instead, let your yes, be yes, and the no, no, in order that you might not fall under judgment. 13 Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praises. 14 Is anyone among you ill? He should call the elders of the church, and they should pray over him, anointing him with oil in the name of the Lord. 15 And the prayer of faith will restore to health the one who is sick, and the Lord will raise him up; and if he has committed sins he will be forgiven. 16 Confess to one another the sins; and pray for one another that you might be healed. The earnest request of a righteous person is able to accomplish much. 17 Elijah had the same kind of feelings and desires as us, and he prayed fervently that it not rain; and it did not rain upon the land three years and six months. 18 Then he prayed again, and the heaven gave rain, and the land sprouted its fruit.

      19 My brethren, if anyone among you wanders away from the truth, and anyone should restore him, 20 keep in mind that whoever restores a sinner from the error of his way will save a soul from death itself and cover a multitude of sins.

      JAMES ONE

      TRANSLATION James 1:1

      1 James, of God and of Lord Jesus Christ, servant. To the twelve tribes in the diaspora, greeting.

      EXPOSITION

      James,

      The first word in the Greek text is the name Iakōbos. The epistle was written by someone named Iakōbos, which translated is Jacob. The name James is from the Old French ‘Gemmes,’ a variation of the later Latin ‘Jacomus,’ itself a variation of the early Latin ‘Jacobus’ [Vlachos, James, 9]. Jacob was the eleventh most common Jewish name between 330 BC—AD 200 [Bauckham, Eyewitnesses, 85]. Because the English title is so familiar to modern readers, I will continue to identify the writer and his letter as James. As discussed in the introduction, the James of Acts 12:17; 15:13; Galatians 1:19; 2:9 is the most likely author of the letter.

      Matthew 13:55–56 includes Jacob/James as one of the half-brothers of Jesus. Many in the post-apostolic church tried to prove that James, Joses, etc., could not have been Jesus’ natural brothers through his mother Mary, because 1) virginity was being exalted as holier than marriage and 2) the worship of Mary was beginning to develop within the church. By about AD 400 this process was completed and Maryolotry gradually became an ever greater part of worship in the Roman Catholic church (even to the current day).

      Marriage is God’s plan for man and woman, Genesis 2:24. There is no rational reason God would deny Joseph and Mary a normal marriage relationship, or that they would deny it to themselves. The Greek adelphós, brothers, when used in the sense of a physical relationship, is always used of children who are of the same mother and father, e.g., Matthew 4:18; Mark 1:16; Luke 3:1; John 2:12; 6:8.

      The arguments for perpetual virginity are: Joseph had a prior marriage which issued in several children, who became Mary’s step-children, and thus Mary remained a virgin; Mary’s sister and her husband died and Joseph and Mary raised these children, who were thus Jesus’ cousins, and both Mary and Joseph remained virgins [Lightfoot, Galatians, 252–291]. Another argument that Mary had no children of her own, except Jesus, comes from John 19:26, 27. The argument runs, Jesus gave the care of his mother to John because his brothers were not Mary’s natural children and they would have abandoned her after Jesus’ death. Acts 1:14 seems to answer one part of this objection: Mary and Jesus’ brothers were praying together in the upper room.

      Why did Jesus commit Mary to John’s care? At that time none of Jesus’ brothers believed in him as Messiah-Savior. John was Jesus’ cousin, Mary was John’s aunt, and John was the one closest to Jesus: the disciple whom Jesus loved. As the only male member of Jesus’ (extended) family known to be present at the crucifixion, it seems natural to have asked John to care for her and, more importantly at the time, to take her away from the scene of the crucifixion and his impending death, John 19:27.

      The conclusion is that the author of this letter was Jacob (James) the half-brother of Jesus. This is the consistent testimony of the church from ancient times.

      James is found in several scenes which reveal that neither he, nor the other brothers, believed in Jesus’ messianic mission until after the crucifixion. John 7:5 states this clearly, For not even his brothers believed on him. This was in September AD 32, after two and one-half years of public ministry. Matthew and Mark reveal instances where Jesus’ mother and brothers sought to take him away from the crowds, for example, Mark 3:31. After Jesus’ resurrection, James and other family members became believers: 1 Corinthians 15:7, Then he appeared to James. Acts 1:14, All these were continuing steadfastly with unanimous consent in prayer with women, and Mary the mother of Jesus, and with his brothers.

      Subsequently, James became an important leader in the Jerusalem church. He appears to have come to prominence after the martyrdom of

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