{19,115 words}
by James Thomas Lee, Jr. 06/11/98 Copyrighted 1995 by James Thomas Lee, Jr. Copyright Number: XXx xxx-xxx
The Epistle of James, Chapter One {680 words}
a. Authorship, Date, and Authenticity (1:1) {726 words}
b. Rejoicing In The Midst Of Temptation (1:2-4) {1,567 words}
c. Acquiring Wisdom (1:5-8) {1,585 words}
d. Our Life Is But For A Moment (1:9-11) {669 words}
e. Enduring Temptation (1:12a) {2,194 words}
f. The Crown Of Life (1:12b) {1,534 words}
g. A Promise To Those Who Love Him (1:12c) {784 words}
h. The Source Of Our Temptation (1:13-15) {1,965 words}
i. Avoid Wrongdoing (1:16-21) {2,695 words}
j. Living Our Faith Every Day (1:22-25) {1,511 words}
k. Pure And Undefiled Religion - James' Conclusion (1:26-27) {2,388 words}
ENDNOTES
The Epistle of James is one of the seven Catholic Epistles. The other six are I and II Peter, I, II, and III John, and Jude. The name, Catholic Epistle, was originally used to distinguish those seven epistles from the ones which had been written by the Apostle Paul. Copies of the early manuscripts and evidence for the acceptance of the Epistle of James date back to the time of Origen [1]. Origen was a writer and also one of the early users of Scriptures. Dr. Doremus Almy Hayes, Professor of New Testament Interpretation at the Garrett Biblical Institute in Evanston, Illinois, wrote that Origen seems to have been one of the first writers to quote from this epistle as Scriptures [2]. Many of Origen's decisions, about which Books of the Bible were and were not authentic, have been used by biblical scholars through the years.
During the first century, each part of the newly-written New Testament was read in the churches.
During the first century, each part of the newly-written New Testament was read in the churches. As a result, early members of those churches learned to distinguish the original writings from those which were phony. Over time, however, as more and more writings appeared and as the early saints died off, knowing which manuscripts were authentic became more and more of a challenge. Some of the key individuals who took part in the canonization process were Clement of Alexandria, Tertullian of Carthage, Irenaeus of Lyons, Clement of Rome, Ignatius, Justin Martyr, Polycarp, Papias, Cyril of Jerusalem, Gregory of Nazianzus, Athanasius, Jerome, Augustine, and as was just mentioned above, Origen. These biblical scholars were writers and users of Scripture, and as such, they provided credibility to the early church concerning which works could and could not be trusted.
Dr. James Borland, in his book A General Introduction To The New Testament, wrote about the process of authenticating or canonizing the New Testament Scriptures. He said that the formation of the New Testament canon occurred over several centuries [3]. He indicated that certain books became recognized as part of Scriptures while others were accepted only after very rigorous examination. Canon means "a rule or ruler by which other things can be measured." It is a standard for determining truth. Canonizing the Books of the New Testament meant that biblical scholars, during the early centuries after Christ, tried to scrutinize each manuscript to ensure that the church was only using the true Word of God.
Because it was not addressed to a specific church and because it was relatively short, the Epistle of James also underwent that same close scrutiny. According to Dr. H. C. Thiessen, in his book Introduction to the New Testament, the Epistle of James was considered by some to be a part of the antilegomena, meaning that it was listed among other popular works which were thought to be questionable as far as their being a part of Scriptures. By contrast, the homologoumena was the list of works considered universally acceptable by all as Scriptures. Origen suggested that the Books of Hebrews, II Peter, II and III John, James, Jude, Barnabas, the Shepherd, the Didache, and the Gospel of Hebrews belonged in the antilegomena. However, he still believed that only Jude and II and III John were really doubtful [4]. Eusebius, another writer and early user of Scriptures, also indicated that the Epistle of James was well known yet disputed by many [5].
According to Dr. James Orr, former Professor of Apologetics and Theology at the Theological College of United Free Church in Glascow, Scotland, the silence of the western Fathers cast doubt on the Epistle of James, but Origen clearly recognized it as authentic, authoritative Scripture [6]. Others who recognized James as Scripture were Cyril of Jerusalem, Gregory of Nazianzus, Athanasius, Jerome, and Augustine [7]. In addition, Clement of Rome quoted from James 4:6, in his work The Letter of the Romans to the Corinthians, thus showing a similar belief that this epistle should be treated as authentic Scripture [8].
001 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
In the opening verse, the author identified himself as James, but which James was it? Dr. Thiessen described this epistle as the most Jewish book in the New Testament [9]. He said that this Book is even more Jewish than the Gospel of Matthew, which was written by a Jew for other Jews, the Book of Hebrews, and the Apocalypse (the Book of Revelation). With the exception of the first verses of Chapters One and Two, the name of Christ does not even appear elsewhere in these words. Therefore, in identifying the James who wrote this epistle, one must first take into account the very distinctive Jewish style of authorship.
Four men known to New Testament scholars are the most likely candidates to have authored this book. In the NIV Study Bible [10], these four are the Apostle James, brother of the Apostle John, but he is quickly eliminated because he died very soon after the birth of the early church. The details of his death are described in Acts 12:1-2. Two other men named James, James the son of Alphaeus and James the son of Zebedee, did not have the stature or influence to have authored a work such as this. Therefore, the overwhelming favorite is James, the brother of Jesus our Lord.
All of this evidence points to James, the brother of Jesus, as the most likely author of this epistle.
In Acts, Chapter Fifteen, at a special Council in Jerusalem, James, the brother of Jesus, was the one who presided over the meeting. He had gained influence with the early church and also with the Apostles. In addition, he was known for his very strong Jewish manner. In I Corinthians 15:7, this James is one of those to whom the resurrected Jesus appeared. In Galatians 2:9, the Apostle Paul described him as a pillar of the church. In Acts 12:17, Paul wanted James to know that he had been released from prison. In Jude 1:1, the author described himself as the brother of James, thereby showing that James was well known and respected. All of this evidence points to James, the brother of Jesus, as the most likely author of this epistle.
Next, we consider the possible date of authorship. If James, the brother of Jesus, wrote this epistle, then when did he write it? For a variety of reasons, Dr. Thiessen and others have favored an early date. Some of their rationale for this belief are that the epistle is very Jewish in nature. As has already been stated above, this epistle only mentions Jesus twice, and a more Jewish text suggests a time period closer to the Old Testament. A second reason for an early date is that there are not any references to the church offices of deacon and bishop. Dr. Thiessen indicated that the terms "teachers" and "elders" were used, not deacon and bishop. Another reason for believing an early date is that James has written a work which many have difficulty tying to the writings of the Apostle Paul. Since Paul was such an influential leader of the church, it does not seem likely that James would have intentionally written something which outwardly appeared contradictory. A final reason for an early writing is that, according to the epistle, the people were still meeting in the synagogue [11].
The persecutions which would have matched a later date seem to fit the tone of the epistle.
Dr. Hayes wrote about some of the reasons for a later date of authorship [12]. First, the epistle seems to support a sufficient enough time for some of the fervor of Pentecost to have warn off. Second, James does not seem to be writing to recent converts. Third, the persecutions which would have matched a later date seem to fit the tone of the epistle. And fourth, the writings about patience suggest that the church may have been waiting a long time for Jesus' return. Dr. Hayes concluded, however, that no strong, clear proof exists to positively date the writing of this epistle either way. He points out that James probably wrote it while Bishop at Jerus and, of course, before he was martyred in 63 AD.
002 My brethren, count it all joy when ye fall into divers temptations;
003 Knowing this, that the trying of your faith worketh patience.
004 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
In the opening verses of Chapter One, James got right to the point. In this epistle, which was not addressed to any particular church, he wrote about some important Christian virtues and about some equally important principles by which to live. According to Matthew Henry, James discussed some practical duties for all Christians and set forth many of the leading truths of Christianity [13]. James told his readers that they should rejoice when temptations come. From his words, it seems clear that temptations do and will befall everyone, especially the child of God. In I Peter 5:8, the Bible says, "Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." The devil would love to bring each of us down. James used the Greek word, adelphos, for brethren to show that we, who name Christ as Savior, are all brethren. We have been brought together by a common Savior for a common cause, to exalt and glorify our heavenly Father. The word, adelphos, literally means that we have all been exalted to the same heavenly place. Therefore, we should all work together and as much as possible carry each other's burdens.
The devil would love to bring each of us down. We should all work together and as much as possible carry each other's burdens.
James wrote that we should count it all joy when we fall into divers temptations. The Greek word for fall, peripipto, means to fall in such a way that the individual is totally encompassed by the obstacle. The word for temptation is peirasmos, and it describes temptation as an experiment, attempt, trial, or proving. Thus, James has described temptation as an experiment or trial which is all-consuming, all-controlling, and not easy to handle. If the temptation were easy, then it would not truly be temptation.
Dr. Charles M. Stuart, President Emeritus of the Garrett Biblical Institute in Evanston, Illinois, indicated that the Greek word for temptation, peirasmos, originally expressed a neutral content, "with the sense of 'putting to the proof,' the testing of character or quality" [14]. He further remarked that no clear evil was directly implied by these temptations so that they could actually lead to a higher level of holiness. Of course, they could also be an enticement to sin and could come from either personal desires or from outward circumstances. Regardless of the source, however, the point James tried to make was that temptations are common to all. Note also that he expressed the plural aspect of temptations to show that we are often tempted by a multitude of temptations, not just a single one during any given instance.
The Bible presents several clear examples of God's saints being tempted. In Genesis, Chapter Thirty-nine, Joseph was tempted to enter into a sexual relationship with the Egyptian Pharaoh's wife. He fled the scene without stumbling, yet he still paid the price of imprisonment just for having been the object of her desires. In II Samuel, Chapter Twenty-four, King David was tempted to number the fighting men of Israel. His action was not appropriate because kings were only supposed to number their troops in preparation for a coming battle. In David's case, there were not any battles on the horizon. He was tempted by his pride, and he succumbed to that temptation, bringing a curse on Israel. In II Chronicles, Chapter Thirty-two, King Hezekiah was also tempted by his pride as he showed the ambassadors from Babylon all the wonders that had been wrought in Judah. A number of years later, long after Hezekiah had died, Babylon entered the area, overthrew Judah, and took many Jews into captivity. In Daniel, Chapter Six, Daniel was tempted to not pray to the Lord because of a ridiculous decree which had been signed into law by King Darius. The Bible says in Verse Ten of that chapter that he prayed to God just as he always had, despite the decree. He resisted the temptation to alter his praying schedule, and the result was that he was cast into the lion's den.
We can also rejoice in our temptations because we have a Helper Who will carry us through.
James wrote that temptations are common to all. He wrote that we should rejoice in our temptations because through them we will mature and grow. We can also rejoice in our temptations because we have a Helper Who will carry us through. I Corinthians 10:13 promises that God will never put more on us than we can bear, and II Corinthians 12:8-9 reminds us that God's grace is sufficient for any trial. In II Peter 2:9, the Bible says, "The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished." We cannot have confidence in ourselves when we face tempting situations. David and Hezekiah had both trusted their situations to themselves, and both fell. Sometimes, our temptations are brought on by ourselves and our own selfish desires. Sometimes, they originate from sources outside ourselves. Nevertheless, in every instance, the Lord is able to give us the victory we need and should seek. When we face temptations, we should strive to conduct ourselves in ways which will bring honor and glory to Him.
In Verse Three, James continued his discussion about the effect that temptations have on each of us. When we struggle against temptations, we can do so with a knowledge of what is happening within us. We are not left alone to wonder the reason and nature of the temptation. James used the Greek word for knowing, ginosko, to suggest that we can learn to know, come to know, get a knowledge of, perceive, or feel. The Greek word for trying, dokimion, is used to show the nature of the temptation. It is the proving of or that by which something else is tried or proved. It is a test, and that thing which is being tested is our own individual faith.
When we are tested or tempted, something happens within us. We acquire patience, plus we grow spiritually. James used the Greek word, hupomone, for patience to show steadfastness, constancy, and endurance. Enduring temptations causes us to become more steadfast, more constant, and even more able to endure the trials of life. In Romans 5:3-4, the Bible says, "And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope." Our temptations lead to patience and ultimately to hope. Then, our hope causes us to increase even more in patience. Romans 8:25 says, "But if we hope for that we see not, then do we with patience wait for it." Romans 15:5 says, "For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope."
Hope can be a very important ingredient to someone dealing with the struggles of life. Enduring temptations is often very difficult, but James has told us to do so because it is the Christ-like thing to do.
Hope can be a very important ingredient to someone dealing with the struggles of life. A person wandering through the desert can wander a little longer and a little further if he or she believes relief to be just over the next hill. By the same token, the Christian can continue his or her sojourn through life when the hope of heavenly deliverance is just over the next hill. When hope is lacking, the individual does not have the same zeal to continue. In Verse Four, James wrote that patience, which leads to hope, also leads to spiritual maturity. He encouraged his readers to look past the ordeals of their current temptations and to rest in their hope of reaching the finish line. For the Christian, the finish line is to be that person our Lord would have us to be.
Enduring temptations is often very difficult, but James has told us to do so because it is the Christ-like thing to do. When Jesus hanged on the cross, He endured the taunts and jeers of the crowd. He endured the humiliation and the hurt of being rejected by His heavenly Father, and He endured the very real pains of an excruciating death. Can we who name Him as Savior settle for any less from ourselves? Life is often difficult. But our temptations will cause us to lean upon Him, and that will make us more spiritually patient and mature. Matthew Henry wrote, "Christianity teaches men to be joyful under troubles: such exercises are sent from God's love; and trials in the way of duty will brighten our graces now, and our crown at last. Let us take care, in times of trial, that patience, and not passion, is set to work in us: whatever is said or done, let patience have the saying and doing of it. When the work of patience is complete, it will furnish all that is necessary for our Christian race and warfare" [15].
005 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.
006 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.
007 For let not that man think that he shall receive any thing of the Lord.
008 A double minded man is unstable in all his ways.
According to Verse Five, God gives wisdom to all who ask, and He gives it openly and sincerely without reproach or rebuke. Is this special wisdom from Him worth having? Wisdom, which comes from the Greek word, sophia, means to be broad and full of intelligence. In continuing James' thoughts from the previous three verses, the Matthew Henry Commentary says that we should not pray so much for the removal of affliction as for the wisdom to make a right use of it [16]. Wisdom does not remove temptations, but it will show us how to deal with them. Psalms 111:10 says, "The fear of the LORD is the beginning of wisdom." Proverbs 1:7 says, "The fear of the LORD is the beginning of knowledge." Psalms 136:5 and Proverbs 3:19 say that the Lord used wisdom to make the heaven and the earth. Proverbs 2:10-11 promise that a love for wisdom will create within us a type of discretion that shall preserve us and a form of understanding which shall keep us through any circumstance. Is this special wisdom from Him worth having? Many writers of Scriptures would wholeheartedly say yes.
The Matthew Henry Commentary says that we should not pray so much for the removal of affliction as for the wisdom to make a right use of it.
God gives wisdom in the form of knowledge of things both human and divine. This knowledge is acquired by acuteness and experience, as He gives us the ability to discern and learn from our lifetime situations. His wisdom can help normal people interpret dreams and provide godly, sage advice. It can help an average Christian share higher Christian truths with others, plus it can give that person the ability to responsibly manage his or her own life and personal affairs. This kind of special, higher wisdom belongs only to God, yet James wrote that He will give it freely to anyone who asks. In desiring personal wisdom to handle life's tempting challenges, the Psalmist wrote in Psalms 5:8, "Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face." The appropriate use of God's wisdom in our daily life will help us avoid life's pitfalls, it will steer us in paths which will thwart our adversaries, and it will give us strength to deal with and overcome life's difficult and troublesome temptations.
James wrote that we must ask God for wisdom. The verb, ask, comes from the Greek word, aiteo, and means to beg, to call for, to crave, to desire, or to require. The use of this word suggests that wisdom can be ours for the asking, but at the same time, we have to really want it. According to James, we should literally crave or desire God's wisdom. We should even desire it enough to beg Him for it. Of course, we do not have to beg, but it is when we have that heartfelt longing for Him and His wisdom that He is so quick to respond. Matthew 7:7 says, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you."
It is when we have that heartfelt longing for Him and His wisdom that He is so quick to respond.
God is in the business of giving Himself generously to those who really want Him and to those who want to know Him better. He is not so quick to give to those who are not fully committed to Him. The verb, gives, in Verse Five comes from the Greek work, didomi, and means to grant, to give to one asking, or to let have. James wrote that God gives to all who sincerely ask. The Greek word, pas, used for all means each, every, any, all, the whole, everyone, all things, or everything. Thus, no one who asks sincerely for God's wisdom is ever excluded. The Lord also gives His wisdom liberally. Contrary to what many might think, though, the Greek word, haplos, used for liberally does not mean abundantly or with a very large limit. It means simply, openly, frankly, or sincerely. So, His gift of wisdom is extended simply and sincerely. It is also given without a lecture. The word, upbraideth, comes from the Greek word, oneidizo, and means to reproach, upbraid, or revile. When God gives wisdom to the sincere Christian, He does not upbraid him or her. His gift is completely free and without hidden costs.
Verse Six places an important requirement on the person who seeks God for wisdom. The individual must ask in faith, without wavering. In Matthew 8:13, Jesus told the leper that he would be healed according to his faith. In Matthew 9:20-22, a woman sought Jesus' healing power just by touching Him. He told her that her faith had made her whole. In Matthew 9:29, Jesus said to two blind men that the restoring of their sight would be according to their faith. In Luke 17:6, Jesus told His disciples that faith no larger than a mustard seed can move mountains. Thus, the message from James is clear. God gives wisdom to all who ask, and His wisdom can sustain us through any of life's temptations, whether they are designed to help us grow or to bring us down. The key to obtaining this wisdom is to place our faith in the One of Whom we are asking it. Matthew 13:58 says, "And [Jesus] did not many mighty works there because of their unbelief."
God gives wisdom to all who ask, and His wisdom can sustain us through any of life's temptations, whether they are designed to help us grow or to bring us down.
The Greek word for faith is pistis, and it means having a firm persuasion based upon hearing. In this context, it means having reliance on or trusting. Vine's Complete Expository Dictionary says that this word is always used in the New Testament to mean having a faith in God, Christ, or other things which are spiritual [17]. The Greek word for wavering is diakrino, and it refers more to a lack of faith than to a weakness of faith. One's receipt of wisdom from God comes when we ask as one who really wants it and when we believe as one who really knows Him in a personal way. A person desiring wisdom does not need faith heaped upon faith in order to get a favorable answer. Instead, he or she only needs faith as a mustard seed to have that wisdom granted. One must merely have enough faith to turn to the Lord when temptations arise and then enough intelligence to know that God gives adequate wisdom for fighting those temptations. II Samuel 22:31 says, "As for God, his way is perfect; the word of the LORD is tried: he is a buckler to all them that trust in him." Psalms 34:8 says, "O taste and see that the LORD is good: blessed is the man that trusteth in him." And Proverbs 3:5 says, "Trust in the LORD with all thine heart; and lean not unto thine own understanding." James wrote that we are as unstable as the wind-blown waves of the sea when we do not have this kind of simple, basic faith.
James described a person without faith as double-minded and unstable in all their ways.
Verses Seven and Eight support Verse Six by saying that a person cannot receive from the Lord without faith. James described a person without faith as double-minded and unstable in all their ways. The Greek word for double-minded is dipsuchos and means two souls. Unstable comes from the Greek word, akatastatos, and means to not have things set in order. Many people like to have everything nicely put up. The expression is that everything has a place and that everything should be in its place. When a person puts his or her faith in God, especially a saving faith in the finished work of Jesus, the Christ, it is the best way for that person to put his or her life in order. Hebrews 11:1 says, "Now faith is the substance of things hoped for, the evidence of things not seen." Hebrews 11:6 says, "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Concerning our faith unto salvation, Ephesians 2:8 says, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God." Reverend Handley Carr Glyn Moule, former Bishop of Durham, England, wrote that "'faith' is our side of union with Christ. . . . it is our means of possessing all His benefits, pardon, justification, purification, life, peace, glory" [18].
"'Faith' is our side of union with Christ. . . . it is our means of possessing all His benefits, pardon, justification, purification, life, peace, glory."
009 Let the brother of low degree rejoice in that he is exalted:
010 But the rich, in that he is made low: because as the flower of the grass he shall pass away.
011 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways.
In Verses Nine through Eleven, James spoke about the brother of low degree. As in Verse Two, he again used the Greek word, adelphos, to show that he was writing to a common people brought together and united in Christ. He used the Greek word, tapeinos, translated as "low degree" to suggest one in humiliation or one who has been brought to a low estate. This word can simply be an expression of a person's economic poverty, or it can describe their mental state of humility. In Verse Ten, James used the Greek word, plousios, for rich to describe someone who is wealthy. For that reason, he is probably referring in Verse Nine to one who is economically poor. I Samuel 2:7 says, "The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up."
In Verses Ten and Eleven, James next presented an interesting contrast by saying that the poor person will be exalted and the rich man will be made low. Proverbs 13:7 says, "There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches." The poor person can rejoice because he or she is positioned logistically to receive greater blessings from the Lord, a greater portion of godly wisdom. The poor person can rejoice because his or her temptations are often more difficult and less solvable by human devices. In Exodus, Chapter Fourteen, when the children of Israel were fleeing from the charging Egyptians, they clearly needed a special Help which went far beyond their economic resources, and they experienced the deliverance of the Lord. These verses from the Epistle of James also speak of the brevity of life, and the poor person can rejoice because his or her temptations will only last for a season. Then, it will be out of this world and into heaven forever to be with our Christ.
Our needs and insufficiency drive us to our knees.
Our needs and insufficiency drive us to our knees. Because the rich already have economic means, they are not as easily or as quickly driven to their knees. Often, they can rely on their own financial ability to deal with their problems. They are also more often lifted up in their own eyes, and they sometimes do not concern themselves with the proper handling of their temptations. They just do whatever they want. In I Timothy 6:17, the Apostle Paul wrote to Timothy, "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy." He went on to say that those with financial means should strive to be rich in good works and ready to share with those in need. Therefore, whether rich or poor, one thing is sure. Life is short, and each of us must attempt to be good stewards over our possessions and also to make necessary preparation for eternal life on the other side of the grave. At death, the poor man and the rich man are equal. Matthew Henry wrote, "Worldly wealth is a withering thing. . . . For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble" [19]. Psalms 138:6 says, "Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off."
012 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
Verse Twelve can be divided into three parts. The first talks about enduring temptation and receiving a blessing. The second talks about a crown of life, and the third refers to an heavenly promise made to those who love God. Under the inspiration of the Holy Spirit, James wrote about each of these components, and within the three can be found the ingredients which lead to a happy, peaceful life. Many people are unhappy, but a study of the Epistle of James should give each of us hope no matter what trials we face. If this epistle was written at a later date, which means closer to 60 AD, then those to whom James wrote were being martyred for their faith in Christ. If he could tell people in that predicament that there is hope in enduring their trials, then surely the trials which most of us encounter should not pull us down so easily.
James began Verse Twelve by saying that the man who endures temptation is blessed. In using the word, man, he was not excluding God's provisions and gifts to just the male gender but instead was using the masculine case generically to apply to all people, both men and women. He used the Greek word, makarios, for blessed, but this word is better translated as happy. James was suggesting that the person who endures temptation will be happy. One can conclude from this verse that there is a blessing to be enjoyed by the person who overcomes temptation and that there is happiness in overcoming the difficult trials of this life. At the same time, though, there is probably a very high degree of unhappiness and dissatisfaction when the person stumbles in the midst of their temptation.
Remember from Verse Five that God gives wisdom to those who ask it of Him. Hence, James was telling these people an important truth. Temptations befall everyone, and sometimes, they can be very difficult. Yet, there is happiness and even a blessing to be had when the individual is victorious over his or her temptations. Even more than that, there is a clear Helper to Whom each of us can turn when we need special help. Our part in the equation is to simply exhibit the trust and faith which are needed to turn to and lean upon our Lord.
Temptations befall everyone, and sometimes, they can be very difficult. Yet, there is happiness and even a blessing to be had when the individual is victorious over his or her temptations.
The Old and New Testaments both talk about being blessed, or happy. Psalms 1:1 says, "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful." Psalms 33:12 says, "Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance." Psalms 34:8 says, "O taste and see that the LORD is good: blessed is the man that trusteth in him." Psalms 40:4 says, "Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies." The Hebrew word used in the Old Testament for blessed is esher, and it also means happy. Therefore, the Psalmist wrote that one can be happy by keeping the right associations. We should, as much as possible, avoid those who would give us bad counsel. We should, as much as possible, also try to stay away from those who would lead us into sinful situations. The Psalmist wrote that we can be happy when we trust the Lord, and one can add to that that trusting Him in all things is really the ideal. Our faith must be unwavering, and our trust in Him really needs to be without limit. When we can add a solid faith and trust in Him to our personal arsenal for living, then we will almost certainly be as happy as anyone can reasonably expect to be in this sinful existence.
The New Testament is also rich with instructions about how to gain happiness. During the early stages of His ministry, Jesus preached His sermon on the Beattitudes and said, as is recorded in Matthew 5:3-11, "Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake." In this passage, as with Verse Twelve of James, Chapter One, the word, blessed, can be substituted in each case with the word, happy. Everyone wants to be happy, yet many of the people in this world are not. Perhaps, the reason is that too many of them are going about finding their idea of happiness in the wrong ways.
Everyone wants to be happy, yet many of the people in this world are not. Perhaps, the reason is that too many of them are going about finding happiness in the wrong ways.
Jesus told the crowd that there is happiness in being humble, in being sober minded and serious in nature and mind-set, in desiring to do the right thing, in taking a stand for Christ, and in looking the other way when people make fun of you or try to hurt you. Concerning these Beattitudes, J. C. Lambert wrote that Christ expects His followers to renounce many things which are desirable to the natural heart and to take on many other things from which we would naturally shrink. However, he also pointed out that even Jesus emptied Himself before He was exalted [20]. In the first part of this Verse Twelve of James, Chapter One, James wrote that one can find happiness by overcoming their temptations. This is part of our individual self-emptying process, and the byproduct of that process is peace and happiness. Proverbs 4:7 says, "Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding." At least part of the happiness we gain comes from asking for and acquiring godly wisdom.
Another part of the happiness and blessing we get comes from avoiding the pitfalls in life, and another very big part of it comes just from being at peace with the Lord. Romans 4:6-8 says, "Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." We do not have peace with the Lord because of our goodness but because Jesus offered Himself for us on the cross at Calvary. When we come to Him in faith, accept His finished work on the cross, and trust our sins to Him, we gain peace with Him. There is much happiness in being at peace with God, our Maker. There is also much happiness and satisfaction in being able to lean upon Him for help when we face the trials and temptations of life. We can trust Him, and we can count on Him to see us through. Then, after a life of doing each of these things, we can expect Him to bring us home to be with Him in heaven. Galatians 3:9 says, "So then they which be of faith are blessed with faithful Abraham."
We endure our temptations by remaining faithful to the One Who died for us. We endure our temptations when we bear bravely and calmly in the midst of adversity. We endure our temptations when we ask the Lord for wisdom and believe that He will supply us amply with the ability to overcome.
James wrote that we will be happy when we endure temptations. He used the Greek word, hupomeno, for endure, and this word means to remain, to tarry behind, to endure, or to bear bravely and calmly. We endure our temptations by remaining faithful to the One Who died for us. We endure our temptations when we bear bravely and calmly in the midst of adversity. We endure our temptations when we ask the Lord for wisdom and believe that He will supply us amply with the ability to overcome. When the trials of life come, it can be difficult to remain patient while waiting to hear a word of encouragement from Him. However, part of enduring our temptations is to have the kind of patience and diligence that we need, despite the difficulties and frustrations.
God honors faithfulness and patience, and it is through our love for Him and the indwelling Holy Spirit that we are able to remain strong in the midst of adversity. I Corinthians 13:4-7 says, "Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things." The Apostle Paul wrote to the Corinthians, in the above passage, that Christians endure because of their godly love for others. In the matter of overcoming temptations, we are able to endure and wait upon the Lord when we love Him as we should and when we trust Him for the victory.
In the matter of overcoming temptations, we are able to endure and wait upon the Lord when we love Him as we should and when we trust Him for the victory.
From the above discussion of Verse Three in James, Chapter One, we saw that the author used the Greek word, peirasmos, for temptations. This word, which is also used in Verse Twelve, means an experiment, attempt, trial, proving, the trial of man's fidelity, integrity, virtue, constancy, adversity, or affliction or trouble sent by God and serving to test or prove one's character, faith, or holiness. Nowhere in the Bible does it say that handling these trials and temptations is easy. People can and often do fail when put through the tests of faith. For that reason, Jesus taught His disciples to pray, in Matthew 6:13, "And lead us not into temptation, but deliver us from evil." Matthew 26:41 says, "Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak."
Dealing with temptations can be very tough. However, I Corinthians 10:13 says, "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." Paul wrote to the Corinthian church and told those believers that God always provides a way to escape temptation. His remark many times may not seem correct. But if it is not, then either Paul was not God's man or God is a liar. To draw either conclusion, though, is not wise. The Apostle Peter, in II Peter 3:15, called Paul our beloved brother and said that he had been given wisdom from above to write to believers. Peter also told followers of Christ that Paul and his writings were and still are trustworthy.
The Bible is clear when it teaches us to trust the Lord and to believe and accept His promises.
Is God a liar? Obviously not. Romans 3:4 says, "God forbid: yea, let God be true, but every man a liar." The Bible is clear when it teaches us to trust the Lord and to believe and accept His promises. Through Him, we can always find a way to escape our temptations. It may be that He will use our tempting situations to make us grow, or perhaps He will just supply us with the needed wisdom to endure whatever trials we face. Either way, we can find our escape through Him if we place our total trust in Him. Consistent with what James said in Verses Ten and Eleven, Paul wrote Timothy and told him that the rich frequently fall into temptation and fail. He wrote, in I Timothy 6:9, "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." However, God's provision to escape temptation even extends to the rich.
012 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
The second part of Verse Twelve talks about being tried and receiving a crown. The phrase begins by mentioning when we are tried, and the obvious suggestion by the word, when, is that trials and temptations come to all. It is not so much a matter of being able to avoid trials and temptations but of being able to deal with them in a godly fashion when they do occur. We can try to live as correctly and spiritually as possible, but even when we have done our very best, we will still face times of difficulty. The Greek Dictionary of the Strong's Concordance identifies the Greek word, dokimos, as the word used by James to discuss this idea of being tried. This word means being accepted, particularly of coins and money, accepted, pleasing, and acceptable.
The Strong's Greek Dictionary discusses the connotation of the word, dokimos, in the context of coins and money of those days. In the ancient word, people melted metals and made their own coins, and it was possible for someone to shave the edges and cheat on the required weight of a coin. People who did not shave the edges were called dokimos, and this meant that they and their methods for making coins had been approved [21]. In Verse Twelve of this chapter, James was talking about us being approved just as the person who did not shave the edges and cheat on the weight of their coins. I Peter 1:7 says, "That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ." In this verse, Peter also used the same word to denote a trial or testing.
Another Greek word, peirazo, also means tried, to try whether a thing can be done, or to try, make trial of, test for the purpose of ascertaining his quantity, or what he thinks, or how he will behave himself. The following three instances in the New Testament show how this latter word was used. Hebrews 11:17 says, "By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son." God tested Abraham to see how he would behave himself, and Abraham passed. Revelation 2:2 says, "I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:" Prophetically speaking, the church at Ephesus had tried the works of those who were false apostles and had found that they were liars. To the church at Smyrna, in Revelation 2:10, the Apostle John prophetically wrote, "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life."
The primary difference between these two Greek words for being tried and tested, dokimos and peirazo, is that the former seems to deal more with issues of integrity where we are tempted to do wrong when no one or very few are looking.
The primary difference between these two Greek words for being tried and tested, dokimos and peirazo, is that the former seems to deal more with issues of integrity where we are tempted to do wrong when no one or very few are looking. When a person can choose between shaving the edges of coins or not and the possibility of being discovered is small, then that person will do the right thing because of factors like honor and integrity. Similarly, a person drives the speed limit and pays their taxes because they desire to do the right thing, even when no one else is watching. With the second word, peirazo, the trials are being conducted by one entity over another. In Hebrews 11:17 above, the verse speaks to when God had tried Abraham. In the first passage from Revelation, the church at Ephesus had tried the works of others, and in the second, the devil would be trying followers of Christ. These latter instances placed individuals in a tempting situation when others were or could be watching. Because James used the word, dokimos, he was writing about how we handle trials and temptations primarily when others are not watching. He was talking about our integrity and about our determination to do right no matter what. It is when we are in such testing situations, when we turn to the Lord, and when we seek His wisdom for claiming victory that we are able to overcome. It is also then that we are promised the crown of life.
James used the Greek word, lambano, for receive, and this word means to take with the hand, lay hold of, any person or thing in order to use it or to take what is one's own, to take to one's self, and to make one's own. There are several other words in the Greek language which can also mean to receive. Dechomai, used in Matthew 10:41, Acts 7:59, and James 1:21, means to take with the hand or to receive favorably, give ear to, embrace, make one's own, approve, and not to reject. Anablepo, used in Matthew 11:5, means to recover lost sight. Choreo, used in Matthew 19:11, means to leave space which may be filled or occupied by another, to make room, to give place, or to yield. Komizo, used in Ephesians 6:8 and I Peter 5:4, means to care for, take care of, or provide for.
A popular verse which uses lambano is Matthew 21:22 which says, "And all things, whatsoever ye shall ask in prayer, believing, ye shall receive." Two other well-known verses which use this same Greek word are Acts 1:8 and Acts 2:38. Acts 1:8 says , "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." Acts 2:38 says, "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." These examples show that the recipient is actually receiving something which has significance to a child of God. In James 1:12, the object is a crown of life. In Matthew 21:22, it is an answer to prayer. In Acts 1:8 and Acts 2:38, it is the Holy Ghost.
The crown of life, stephanos, is a mark of royal or exalted rank or the wreath or garland which was given as a prize to victors in public games.
The crown of life to which James referred and the object which is received by those brethren who endure their personal, integrity-type temptations comes from the Greek word, stephanos. Stephanos is a mark of royal or exalted rank or the wreath or garland which was given as a prize to victors in public games. In addition to this crown, the Bible speaks of four other crowns which the Christian can receive. I Corinthians 9:25 says, "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible." I Thessalonians 2:19 says, "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?" II Timothy 4:8 says, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." I Peter 5:4 says, "And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away."
For various levels of faithfulness, a Christian can receive a crown of life, an incorruptible crown, a crown of rejoicing, a crown of righteousness, and a crown of glory. And when Jesus returns or we go to be with Him, we shall cast those crowns at His feet in an attitude of worship. Matthew Henry wrote, "It is not every man who suffers, that is blessed; but he who with patience and constancy goes through all difficulties in the way of duty. Afflictions cannot make us miserable, if it be not our own fault. The tried Christian shall be a crowned one. The crown of life is promised to all who have the love of God reigning in their hearts. Every soul that truly loves God, shall have its trials in this world fully recompensed in that world above, where love is made perfect" [22].
012 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
The third part of this verse talks about the promise which God has made to those who love Him. James used the Greek word, epaggello, for having promised, and this word means to announce that one is about to do or furnish something. This same word appears elsewhere in the New Testament. Mark 14:11 says, "And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him." Titus 1:2 says, "In hope of eternal life, which God, that cannot lie, promised before the world began." Hebrews 10:21-23 says, "And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised)." In each of these passages, something is given by the one making the promise. In the passage from the Gospel of Mark, money was given to Judas to betray Jesus. In the passage from the Book of Titus, the Apostle Paul wrote about the gift of eternal life which was promised by God, and in the passage from Hebrews, the writer wrote about having faith in the promises of the One Who is faithful. In the passage from Verse Twelve, James said that God has promised a crown of life to those who endure their personal, integrity-type temptations.
When we love the Lord dearly, we will seek Him. When we love Him dearly, we will not want to stumble. And when we love Him dearly, we will learn to lean on Him when difficulties arise.
At the end of Verse Twelve, James added a final proviso by saying that God has promised this crown to those who love Him. The obvious implication is that the child of God, the Christian, will love the Lord and will seek Him for empowering wisdom when trials and temptations come. James used the Greek word, agapao, which means of persons, to welcome, to entertain, to be fond of, and to love dearly. When we love the Lord dearly, we will seek Him. When we love Him dearly, we will not want to stumble. And when we love Him dearly, we will learn to lean on Him when difficulties arise. Two other Greek words also mean love. The first is phileo which means to love, to approve of, to like, to sanction, or to treat affectionately or kindly, to welcome, or to befriend. The second is philadelphia which means love of brothers or sisters, or brotherly love. In the New Testament, this is the love which Christians feel for each other as brethren. Phileo means friendship love, and philadelphia means brotherly love. But the love to which James referred is agapao, and this kind of love is the deeper, fuller form of caring.
This latter Greek word for love, agapao, is used in numerous places throughout the New Testament. Matthew 6:24 says, "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon." Matthew 22:37-39 says, "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself." I John 2:15 says, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." The Greek word, phileo, is also used in a number of places in the New Testament. Matthew 10:37 says, "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me." John 15:19 says, "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." Once again, both words mean love, but agapao is a stronger, more intimate expression of love than phileo.
Both words mean love, but
agapao is a stronger, more intimate expression of love than phileo.
013 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:
014 But every man is tempted, when he is drawn away of his own lust, and enticed.
015 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death.
James began this passage by saying that no one is tempted by God because God cannot be tempted with evil. It is interesting to note the word which he used to suggest being tempted. In Verse Twelve, he had used the Greek word, dokomos, to show that the testing was an individual, integrity-type test, such as driving within the speed limit or paying one's taxes. In Verse Thirteen, however, he used the Greek word, peirazo, which indicated that the trials were being conducted by one entity over another. He followed that word selection by saying that God does not have anything to do with the testing. If what he has said is correct, then what is the source of our temptation? According to him, we allow ourselves to be tempted. However, there is more to our trials than just that. In Matthew 4:1, the Bible says, "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil." In I Corinthians 10:13, the Bible says, "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." In each of these two passages, the same word, peirazo, was used to suggest that the testing often originates from another source.
Were the writer of Hebrews and the writer of the Epistle of James in disagreement about such an important matter as the tempting of Christ? The answer is no.
In Verse Thirteen, James wrote that God cannot be tempted with evil. The Greek word for evil is kakos, and it means base, wrong, wicked, troublesome, injurious, pernicious, destructive, or baneful. Hebrews 4:14-15 says, "Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." In Verse Thirteen, James wrote that God could not be tempted with evil. If God the Father could not be tempted with evil, then God the Son and God the Holy Spirit also could not and cannot be tempted with evil. Yet, Hebrews 4:14-15 says that Jesus was tempted just as we. Is this a contradiction of Scriptures? Were the writer of Hebrews and the writer of the Epistle of James in disagreement about such an important matter as the tempting of Christ? The answer is no.
The key to understanding the distinction between these two verses is to again consider this Greek word for evil, kakos. God the Son, Jesus, was not tempted with evil. Many would say that He was probably tempted when He saw a beautiful woman or that He might have felt tempted to shave the edges on the coins of that period. However, while mere mortals are often tempted by such simple indulgences, the writings of James indicated that Jesus never suffered from these kinds of temptation to do evil. Was He tempted? Yes. But to do evil. No. He was tempted to do things that He wanted to do and that He could have done, but He was not tempted to do evil. Matthew 4:3 says, "And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread." Jesus was hungry. He had not eaten solid food for forty days, plus He had the power within Him to turn the stones into bread. However, when He was challenged by the tempter to do that, He declined. It is not wrong to eat when hungry. It is not wrong to make money to buy food, and it would not have been wrong for Him to turn the stones into food. But instead of yielding to that temptation, He replied that man lives not by bread alone but also by the Word of God.
He was next challenged to jump off the rocks. Matthew 4:6 says, "And [the tempter] saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." Once again, Jesus was tempted to do something which He could have done, and this was something which was not really evil since He would not have been committing suicide. However, He responded by saying that it is wrong to tempt God. For his final temptation, Matthew 4:8-9 says, "Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me."
Jesus, by right, will someday be the Ruler of the world. His final temptation on that day recorded in Matthew was to follow the devil and receive His kingdom immediately. He could have done that, and He would have only been laying claim to what is His already. But He declined. He certainly did not need Satan's permission in order to assume leadership of all the kingdoms of the world. Thus, Jesus was tempted in the sense that we are all tempted, but He was not tempted to do evil in the same way as we. Notice that the devil was around to initiate the temptations. Hence, it was not God Who brought those tests upon Jesus, and it is not He Who brings them upon us.
Jesus was tempted just as we are tempted, but He was not tempted to do evil things in the same way as we.
Understanding the tempting of Jesus can be difficult. Dr. Elmer Towns, in his book Theology For Today, wrote, "Since Christ acted as a unit, He could not have desired sin as a human and at the same time rejected sin as God. Whatever temptation Christ faced, it did not confront Him in the form of lust or evil desire, as a human is confronted with temptation by a sinful nature. No evil nature (lust) could arise in Christ to mix with an outward enticement to sin" [23]. Dr. Charles Ryrie, in his book Basic Theology, wrote, "Actually the particular tests Christ experienced were suited to a God-Man. No ordinary man would ever be tempted to try to turn stones into bread, but the God-Man could have done that. No man would be seriously tempted to prove his messiahship by jumping off a high place expecting to land unharmed. No man would take seriously an offer from Satan to give him all the kingdoms of the world - perhaps a corner of some kingdom, but not all. So these were tests designed to test a God-Man in a way no other has ever been tested" [24]. Thus, while Jesus was truly tempted, his trials were in no way like those which we face.
James next wrote, in Verse Fourteen, that we are tempted when we are drawn away by our own lusts. The Greek word which expresses being drawn away is exelko, and this word means to draw out or to lure forth. In hunting and fishing, as game is lured from its hiding place, so man by lure is allured from the safety of self-restraint to sin, and the thing which lures him, according to James, is his own lust. The Greek word for lust is epithumia, and it means to desire, to crave, to long for, to desire that which is forbidden, or to lust. James warned his audience that their desiring or lusting after things forbidden would lead them from their safe haven into sin. When we are drawn by our lusts into venues where we do not belong or into situations from which we should flee, our fall proceeds to the next step of being enticed. Deleazo is the Greek word for enticed, and it means to bait or to catch by a bait. James used an analogy to fishing because it would have made perfect sense to the people of that culture and also to explain how our lusts are used as bait against us to trap us. Matthew 12:35 says, "A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things."
James used an analogy to fishing because it would have made perfect sense to the people of that culture and also to explain how our lusts are used as bait against us to trap us.
In Verse Fifteen, James said that when sin has completed its course the result is death. He used the Greek word, thanatos, for death, and this word means the death of the body and that separation (whether natural or violent) of the soul and the body by which the life on earth is ended. It also means in the widest sense, death comprising all the miseries arising from sin, as well physical death as the loss of a life. James tried to teach that sin arises when we are drawn into temptation by our own lusts. When we fail to ask the Lord for overcoming, enduring wisdom, we set ourselves up to be drawn more deeply into the full cycle of temptation and sin. Our lusts cause us to be enticed, we continue further into the sin process, and then, we stumble. The result is a hurt life, having to suffer the consequences of having done wrong, and ultimately death. Fortunately, we do not have to remain defeated just because we often fall into sin. There is hope for each of us.
Romans 3:23 says, "For all have sinned, and come short of the glory of God." Romans 6:23 says, "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." James tried to warn his readers that they would stumble into sin when they allowed their lusts to draw them out from their safe haven. However, the Bible teaches that all have and will continue to stumble, and for that reason, Jesus offered Himself on the cross at Calvary. The two passages above say that all of us fall short of pleasing a holy, righteous God but that each of us can have eternal life by turning to and trusting in His finished work on the cross. Romans 5:6-8 says, "For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." Romans 10:13 says, "For whosoever shall call upon the name of the Lord shall be saved." Ideally, a person will not stumble often. By learning from the valuable writings of James, our shortcomings can at least be minimized. Nevertheless, when we do come up short, God's provision for sinners extends to everyone.
016 Do not err, my beloved brethren.
017 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.
018 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.
019 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
020 For the wrath of man worketh not the righteousness of God.
021 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
James began in Verse Sixteen by telling the beloved brethren to not err. He used the Greek word, planao, for err, and this word means to be led away into error or sin. The Greek word for beloved is agapetos, a root word of agapao, and it means beloved, esteemed, dear, favorite, or worthy of love. He used the word, adelphos, for brethren to suggest once again the closeness that he felt to his readers. We are not taught constantly to stay out of sin so that we can have eternal life. We are taught to stay from sin because sin will hurt us. When people have to suffer the consequences of their actions, then their actions become more critical. We also are taught to stay from sin as best as we are able because we show our love for our Lord by trying to live right. James wanted to encourage the beloved brethren, those who had already placed their faith in the finished work of Christ at Calvary, to guard their life. Temptations will come, but God is faithful to give overcoming, enduring wisdom to all who ask in faith. Then, they can turn their time of trial and testing into a time of victory over that testing. Putting into practice this simple teaching can be the difference between living a victorious Christian life and a defeated Christian life.
Putting into practice this simple teaching can be the difference between living a victorious Christian life and a defeated Christian life.
James next said that every good and perfect gift comes from above, making a clear reference to our heavenly Father. He even referred to the bearer of those gifts as the Father of lights, in whom there is no variableness or shadow of turning. Everyone likes to receive a gift, and James told the brethren that every good and every perfect gift comes from the Lord. He used the Greek word, phos, for light, and this word suggests anything emitting light, such as a star, a fire because it is light and sheds light, or a lamp or torch. James used the Greek word, pater, for Father, which refers to one who stands in a father's place and looks after another. God is called the Father of the stars and the heavenly luminaries, the Father of Christians, and the Father of Jesus. In this instance with both Greek words used together, James was most likely using a metaphor to show that God is light and that He has an extremely delicate, subtle, pure, and brilliant quality. Light also indicates truth and knowledge and the spiritual purity associated with them.
James wrote that all good gifts come from the Lord, but what are some of those gifts? Romans 6:23 says, "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Ephesians 2:8, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:" The most significant gift from God is forgiveness for our sins. Through the finished work of Jesus on the cross at Calvary, each of us can freely accept the gift of salvation from our heavenly Father. Acts 2:38 says, "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." Another very important gift which we receive from the Lord is His Spirit, Who comes in and dwells within us. The Holy Spirit was described in John, Chapter Sixteen, as the Comforter, and He teaches us all we need to know about Jesus. Romans 1:11 says, "For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established." Paul wrote to the Jews at Rome and spoke about the spiritual gifts which we receive after we have accepted Christ as Savior. These gifts are given us so that we can do the Lord's work in whatever station in life He has placed us.
No variableness or shadow of turning refers to our Lord's constancy. We can lean upon Him because He never changes.
No variableness or shadow of turning refers to our Lord's constancy. We can lean upon Him because He never changes. The Greek word used for varibleness, parallage, means change, and with the negative preceding that word, James was saying that God does not change. He does not even turn, thus always producing a steadfastness upon which we can depend. When trials and temptations come and we turn to Him for wisdom, it is comforting to know that He will always respond to our current needs and that He will always be consistent from one day to the next. Hebrews 13:8 says, "Jesus Christ the same yesterday, and to day, and for ever." A fourth important gift from our heavenly Father is the wisdom which enables us to endure our most troublesome trials and temptations.
Verse Eighteen tells us that we have been begotten by His Word of truth. The Greek word used to show God's will was boulomai, and it means to will deliberately, have a purpose, or be minded. This word tells us that God intentionally willed that we be begotten by the truth of His Word. John 8:31-32 says, "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free." Being born of His Word and staying in His Word will make us free from the troubles which would otherwise bind us. Proverbs 6:23 says, "For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:" Proverbs 22:19-21 says, "That thy trust may be in the LORD, I have made known to thee this day, even to thee. Have not I written to thee excellent things in counsels and knowledge, That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee?" Proverbs 30:5 says, "Every word of God is pure: he is a shield unto them that put their trust in him." To those who will open their heart, His Word is a road map through life.
God intentionally willed that we be begotten by the truth of His Word. To those who will open their heart, His Word is a road map through life.
James used the Greek word, aparche, for firstfruits, which means persons superior in excellence to others of the same class. This is not to mean that God is a Respecter of persons, rather that the child of God is reserved from judgment unto the day of salvation. When we come to Him in faith and the Holy Spirit indwells us, we become a new creature in Christ, and all things become new. II Corinthians 5:17 says, "Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."
Having this distinction of being a new creature in Christ and of being His children and a product of His Word places special restrictions on the Christian. Once again referring to his readers as the beloved brethren, James wrote in Verse Nineteen that we are to be "swift to hear, slow to speak, slow to wrath." Swift comes from the Greek word, tachus, and means quick, fleet, or speedy. To hear comes from the Greek word, akouo, and means to attend to, consider what is or has been said, or understand and perceive the sense of what is said. These two words communicated at that time what they communicate today. People often try to get in their two cents worth so that they and their opinions can be heard. Yet, James wrote that people of the Faith should be good listeners, that they should be quick or speedy to hear the words of others, and that they should strive to understand what has been said. While we are encouraged to be good listeners, James also wrote that we should be slow to speak. Slow comes from the Greek word, bradus, and means slow. Speak comes from the word, laleo, and means to use the tongue or the faculty of speech, to utter articulate sounds, or to talk. Christians should be good listeners but people of few words. If we go our entire life and only say what the Holy Spirit would have us say, then we will have said enough.
If we go our entire life and only say what the Holy Spirit would have us say, then we will have said enough.
James added another admonition in Verse Nineteen for the beloved brethren. We are to be slow to wrath. The Greek word used for wrath was orge, and it means anger, temper, or a movement or agitation of the soul, impulse, desire, or any violent emotion. Many people have a short fuse, and they fly off the handle at just about anything. Such inability to control one's emotions, according to James, is not the mark of a mature Christian. We are to be good listeners. We are to be careful about when and how we speak. And we are to have self-control when it comes to losing our temper. A person frequently disobeys all of these instructions when he or she becomes upset. That individual often is quick to speak and slow to listen, and many times, he or she was too quick to become angry in the first place.
Christians should always strive to maintain self-control and an atmosphere of peace. Proverbs 15:18 says, "A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife." Proverbs 16:32 says, "He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city." Being able to control one's temper is important, plus it is the picture of the one who has matured in Christ. Ecclesiastes 7:9 says, "Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools." People can become angry with each other. They can also become angry with the Lord when difficulties arise, especially in matters which present great trials and temptations. Matthew Henry wrote, "Instead of censuring God under our trials, let us open our ears and hearts to hear what he will say to us" [25]. In all areas of life, a person does well to maintain discipline, self-control, and good order.
In Verse Twenty, James wrote that our wrath does not work the righteousness of God. He used the Greek word, dikaiosune, for righteousness, and this word means the doctrine concerning the way in which man may attain a state approved of God. It can also mean integrity, virtue, purity of life, rightness, or a correctness of thinking, feeling, and acting. Theos is the Greek word used for God, and it refers to the Godhead. When we become angry, we fall short of the glory of God. We yield to the temptation of losing control, and then, we often say and do things which we later regret. Ephesians 4:31 says, "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:" Colossians 3:8 says, "But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." The Apostle Paul and James both wrote that we should be in control of our emotional faculties.
In Verse Twenty-one, James began by saying, "Wherefore," and interestingly, he had used a different Greek word in Verse Nineteen to express the same English word. In Verse Nineteen, he used the Greek word, hoste, which means insomuch that, so then, or therefore. Verse Eighteen had spoken to the beloved brethren as being begotten by the Word of truth and also as being a kind of firstfruits. By substituting the more accurate English translation into Verse Nineteen, of "so then" or "therefore," it becomes clear that James was telling the brethren to be swift to hear, slow to speak, and slow to anger because of their standing in Christ. In Verse Twenty-one, he used the Greek word, dio, which is better translated "on account off." The first word is a participle, showing connection or action, and the second is a preposition. The first is like saying "therefore." We have been begotten by the Word of truth. We are a kind of firstfruits of God. Therefore, let us do as the rest of the verse indicated. In Verse Twenty-one, the second word for wherefore is also translated "for which cause" or "because of this reason." So, we do as that verse instructs because the wrath of God does not work the righteousness of God.
Those who name the name of Jesus as Savior and Lord are to order their lives in a godly manner.
Also in Verse Twenty-one, we are told to lay apart all filthiness and superfluity of naughtiness. Lay apart comes from the Greek word, apotithemi, and means to put off or aside or to put away. Filthiness comes from the Greek word, rhuparia, and means to defile or dishonor. Superfluity comes from the Greek word, perisseia, and means abundance, superabundantly, or superfluously. Naughtiness comes from the Greek word, kakia, and means wickedness or depravity. This latter word used by James for naughtiness comes from the same word used in Verse Thirteen for evil. What he has said in this verse is that we should put aside things which dishonor Christ and that we should put away all abundance of evil or naughtiness. In other words, those who name the name of Jesus as Savior and Lord are to order their lives in a godly manner. Since James has included this verse right after his discussion about being slow to wrath, one can reasonably conclude that he has reinforced the idea that we should be able to maintain self-control.
Next, James wrote about receiving with meekness the engrafted word which is able to save your souls. Meekness comes from the Greek word, prautes, and means mildness of disposition, gentleness of spirit, or meekness. Engrafted comes from the Greek word, emphutos, and means inborn, implanted by nature, or implanted by other's instruction. Save comes from the Greek word, sozo, and means to rescue from danger or destruction. Soul comes from the Greek word, psuche, and means that in which there is life, a living being, or a living soul. Christians are to maintain self-control. They are to keep themselves as clean as possible in a filthy world, and they are to receive God's Word, which has been implanted within them, with a mild, gentle spirit. Through biblical instruction, a person can find eternal life. Consequently, the author has developed a totally contrasting picture. On the one hand, he gave us the illustration of the person who cannot control his temper and described his or her behavior as not being Christ-like. Then, on the other hand, he described the godly person who studies and receives the Word of God, who is able to maintain order and decency, and who finds his or her way to eternal security through faith in the Lord.
022 But be ye doers of the word, and not hearers only, deceiving your own selves.
023 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
024 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
025 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
James addressed a variety of character issues in this part of Chapter One. He began in Verse Nineteen by talking about what should be a Christian's commitment to self-control, especially in terms of their conversation and style of living. Christians should be careful to not be loud, boisterous talkers. Instead, they should be quiet, patient, attentive listeners. I Thessalonians 4:11-12 says, "...And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; That ye may walk honestly toward them that are without, and that ye may have lack of nothing." In Verse Twenty-one, Christians should refrain from evildoing and practice a positive, godly lifestyle. In Verse Twenty-two, the admonition is to be faithful to live by God's Word. Most people do not read the Bible. Of those who do, most do not know that much about what they are reading because they never commit themselves to a diligent, disciplined study. The person who has a shallow understanding of biblical truth will also have difficulty living to a standard which may or may not be clearly known and understood.
James used the Greek word, poietes, for doer, and this word means a doer, a performer, or one who obeys or fulfills the law. He encouraged the beloved brethren to be well-grounded in Scriptures. Psalms 1:1-2 says, "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night." When Christians commit themselves to Scripture and delight themselves in God's Word, they enjoy a special blessing. Psalms 25:10 says, "All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies." Psalms 103:17-18 says, "But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children; To such as keep his covenant, and to those that remember his commandments to do them." Obeying biblical teachings bring a blessing to the individual, and that blessing is passed through the children, to the grandchildren. According to James, a person will not go wrong by practicing a sound, Christ-like lifestyle. The benefits last literally for generations.
We are only pilgrims in this life, passing through to a better land. Let us always carry the banner of our Lord high and proclaim to all who will listen that there is great joy in knowing and following Him.
As is often the case in this life, when the path to blessing is not taken the result is many times a curse. An individual enjoys many benefits from receiving and following the Lord and from undertaking a lifelong study of His Word. Proverbs 1:33 says, "But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil." Failing to do these things, however, brings discomfort, anxiety, shame, and death. Proverbs 19:16 says, "He that keepeth the commandment keepeth his own soul; but he that despiseth his ways shall die." Proverbs 28:7 says, "Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father."
To live a blessed life, we should begin by accepting the finished work of Jesus on the cross at Calvary and receiving Him as our personal Savior. Then, we should make Him Lord of our life, start regular study in His Word, and let the Holy Spirit lead us in a heavenly path on earth. We are only pilgrims in this life, passing through to a better land. Let us always carry the banner of our Lord high and proclaim to all who will listen that there is great joy in knowing and following Him. Matthew Henry wrote, "In hearing the word, we look into this perfect law; we consult it for counsel and direction; we look into it that we may thence take our measures. . . . Those who thus do, and continue in the law and word of God, are, and shall be, blessed in their deed; blessed in all their ways" [26]. Another way of putting these thoughts is that we should strive to live equally well on both sides of the grave. To do that means to always keep one eye on Calvary and the other on eternity.
James concluded Verse Twenty-two by saying that a person who hears but does not obey the teachings of Scriptures is fooling him or herself. He used the Greek word, paralogizomai, which means to deceive by false reasoning. It can also be translated to mean to beguile. The word obviously suggests that an individual can allow themselves to be tricked into believing a lie, if that person falls victim to poor logic. Of course, James had earlier promised in Verse Five of this chapter that the Lord will give ample wisdom to the person who asks in faith. Therefore, if or when someone is deceived into believing that the Bible is not the key Source for living, their deception will be in large part because they will have failed to ask God for the necessary wisdom to endure and overcome. The Apostle Paul wrote in Colossians 2:4, "And this I say, lest any man should beguile you with enticing words." As he was trying to say to the church at Colosse, most of us can be fooled into accepting just about anything if we engage our adversary on our own. However, the Lord has promised that He will never allow those who trust in Him and lean on Him to stumble, fall, and remain down. Psalms 55:22 says, "Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved."
In Verses Twenty-three through Twenty-five, James said that the person so easily deceived is like one who beholds their natural face in a mirror. When he or she goes their way, they quickly forget the kind of person they were. Hence, they may stumble again. Matthew Henry wrote, "Our sins are the spots the law discovers: Christ's blood is the laver the gospel shows. But in vain do we hear God's word, and look into the gospel glass, if we go away, and forget our spots, instead of washing them off; and forget our remedy, instead of applying to it" [27]. As we study God's Word, James has told us that we should read and receive Its truths and then make the necessary applications in our life.
In Verse Twenty-five, James used the expression "perfect law of liberty." The Greek word for perfect is teleios, and it means wanting nothing necessary for completeness. Law comes from the Greek word , nomos, and refers to the Christian religion, the law demanding faith, and the moral instruction given by Christ, especially the precept concerning love. Followers of the Lord, by definition, should strive to live right because they love the One they are following. The Greek word for liberty is eleutheria, and it means to be free to live as we should not as we please. James has written the beloved brethren in this passage and reiterated to them that Christ-like living means to live like Christ. He has also implied the importance of living right and the blessings which also are to be found therein.
Living close to the Bible will ensure pureness and blessing in your life as well as hope in your spirit.
Like the New Testament, the Old Testament is also rich with teachings about the importance of living according to God's Word. Proverbs 1:5 says, "A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels." Proverbs 4:10 says, "Hear, O my son, and receive my sayings; and the years of thy life shall be many." Proverbs 8:33-34 says, "Hear instruction, and be wise, and refuse it not. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors." In these three passages, the Hebrew word used for hear is shama, and it means to hear, to listen to, and to obey. Thus, according to these verses, living close to the Bible will ensure pureness and blessing in your life as well as hope in your spirit.
026 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.
027 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
James concluded Chapter One by once again addressing the importance of our use of the tongue. In Verse Nineteen, he had encouraged the beloved brethren to focus on being good listeners and not big talkers. Proverbs 10:19 says, "In the multitude of words there wanteth not sin: but he that refraineth his lips is wise." Matthew 23:14 says, "Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation." Jesus spoke harshly against the Pharisees because of their long, drawn-out prayers. Their custom was to speak many words in public prayer because they thought that their individual importance was somehow tied to being heard and to being in the center of everyone's attention. Sometimes, those who speak the most and the loudest and those who would like to be seen as most important in the Lord's work are really among the least. Matthew 20:16, "So the last shall be first, and the first last: for many be called, but few chosen."
James emphasized that a person, whose tongue is not kept, though he or she may appear to be very religious outwardly, really is not. He used the Greek word, dokeo, for seem, and this word means to be of opinion, to think, or to suppose. He used the Greek word, chalinagogeo, for bridleth, and this word means to restrain or to hold in check. We may think ourselves very saintly and very religious. Others may think the same of us, but the true test of our spirituality, according to James, will be founded in our self-control and our tongue control. After going to Gennesaret, where He had healed many, Jesus taught His listeners the same truth about the importance of a person's speech. He said, in Matthew 15:17-20, "Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: These are the things which defile a man."
In Verse Twenty-six, James used the Greek word, apatao, to indicate that a person deceives themselves by not recognizing the significance of their speech. In Verse Twenty-two, he had used the Greek word, paralogizomai, to also present this image of one deceiving themselves. In the former verse, he was talking about the importance of being a doer of the word, not just a hearer. The difference between these two words is that the word from Verse Twenty-two carries the additional suggestion that the individual has gone through some sort of rationalization process. They have literally concluded that they do not need to be a doer of the word but that being a simple hearer is good enough. James pointed out that the person reaching that conclusion has deceived him or herself.
In Verse Twenty-six, the additional suggestion of rationalizing a conclusion is not part of the meaning. The individual who lacks control of their tongue has not reached the conclusion that a runaway tongue is tied to spirituality. Instead, they have not concluded anything at all, either way. James has written about this second deception so that the beloved brethren will not deceive themselves by failing to consider the importance of their speech, but also so that they will not be deceived by others who may appear to be very religious outwardly.
The true test of our spirituality, according to James, will be founded in our self-control and our tongue control. In a nutshell, James showed three ways for a person to live a life which pleases the Lord, and in the power of the Holy Spirit, each of the three is attainable.
In Verse Twenty-seven, he ended these thoughts by telling the brethren how they should behave and what lifestyle is pleasing to God. He said that the saints should visit the fatherless, that they should help the widows in their affliction, and that they should keep themselves unspotted from the world. In a nutshell, James showed three ways for a person to live a life which pleases the Lord, and in the power of the Holy Spirit, each of the three is attainable.
The first of the three is to visit the fatherless. By using the Greek word, orphanos, for fatherless, which means those bereft of a teacher, guide, or guardian or those who have been orphaned, James expanded the concept of what it means to be fatherless. The mark of pure religion and undefiled behavior before God is to visit those who have lost a leader or a person of influence in their life. It can mean to visit those who have lost a parent, or it can mean to visit and show compassion to those who have lost a close companion or spiritual leader. According to James and our Lord, one of the first keys to living for Christ is to live for others. Matthew 22:37-40 says, "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets."
The only other place in the New Testament where this Greek word for fatherless has been used, it was translated as comfortless. John 14:16-18 says, "And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you." Jesus promised to not leave the saints comfortless. But those who do not know Him or those who know Him but are experiencing deep discomfort or difficulty may feel like they are all alone. James tried to encourage the beloved brethren to be on watch for those kinds of people in need and to try to encourage them as the Holy Spirit leads.
James tried to encourage the beloved brethren to be on watch for those kinds of people in need and to try to encourage them as the Holy Spirit leads.
The second way that a child of God can live a life pleasing to the Lord is to visit widows in their affliction. I Timothy 5:3 says, "Honour widows that are widows indeed." James used the Greek word, thlipsis, for affliction, and this word means oppression, affliction, tribulation, distress, or straits. Afflictions can come to anyone, but the Christian should always be ready to help the afflicted and even more so if the person is a widow. In the early church, there were widows who were in special need, so the apostles oversaw the selection of godly men who could help tend to their needs, plus the administrative needs of the other saints.
The men selected were the first deacons, and their job was to serve the church body in whatever capacity necessary. Acts 6:1-3 says, "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." According to James, the mark of pure religion and undefiled behavior before God is to visit or help the widows in their affliction. He tried to encourage the beloved brethren to be on watch for widows in need and to try to encourage them as the Holy Spirit leads.
The third way that a person can try to live a life pleasing to God is by keeping themselves unspotted before the world. In short, this simply means that we who name the name of Christ should try to live right. We should try to practice biblical principles in our daily lives. Unspotted comes from the Greek word, aspilos, and means free from censure, irreproachable, free from vice, or unsullied. As he prepared for his execution, the Apostle Paul wrote, in I Timothy 6:13-14, "I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ." Paul understood the importance of clean living among Christians. II Peter 3:13-14 says, "Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless." Never underestimate the power of our adversary the devil or the effects of sin in and on your life. Sin will destroy us, and it will affect those close to us. Therefore, always strive to live the unspotted life which will be pleasing to the Lord.
Sin will destroy us, and it will affect those close to us. Therefore, always strive to live the unspotted life which will be pleasing to the Lord.
If you fall short of God's glory, always remember that we serve a Lord Who loves us and Who will quickly forgive us for all our sins. It is important to avoid wrongdoing as best as we can. But when we do fail, and we will, God will quickly forgive, if only we ask. I John 1:8-9 says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." James wrote this epistle to mortal saints who would face temptations over and over and who would sometimes fail to live up to the hope which was within them.
He taught in Verse Five that a person can ask God for wisdom to overcome their trials, tribulations, and tempting experiences. He taught in Verse Twelve that a crown of life awaits those saints who endure their temptations. In Verses Thirteen through Fifteen, he taught that our own lustful nature often gives birth to the sins which ensnare us. He taught in Verses Eighteen through Twenty-three that we are born of God and that His Word has been placed within us by the indwelling of the Holy Spirit. We will sometimes fail, but if we have received Christ as our personal Savior, then we still always have the constant companionship of the Comforter to guide us. Therefore, as James would say, let us always practice the wise teachings of Scriptures and hold fast to our Faith in Christ, our risen Savior. In Verse Twenty-seven, James concluded this chapter by encouraging the beloved brethren to have a watchful eye towards helping those around them in need and by doing their best to live right. Temptations come, but by the grace of God, we can live for Him through all of them, each and every day of our life. To God be the glory for those things which He has done in our hearts and lives.
1. H. C. Thiessen, Introduction to the New Testament (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1943), p. 271.
2. Doremus Almy Hayes, "James, Epistle Of," The International Standard Bible Encyclopedia, Volume III (Grand Rapids, Michigan: William B. Eerdsman Publishing Company, 1986), p. 1566.
3. James A. Borland, A General Introduction To The New Testament (Lynchburg, Virginia: University Book House, 1982), pp. 129-134.
4. Thiessen, p. 10.
5. Eusebius, The Ecclesiastical History of Eusebius Pamphilus (Grand Rapids, Michigan: Baker Book House, 1994), p. 110.
6. James Orr, "Bible, The," The International Standard Bible Encyclopedia, Volume I (Grand Rapids, Michigan: William B. Eerdsman Publishing Company, 1986), p. 462.
7. Thiessen, p. 273,
8. Clement of Rome, The Letter of the Romans to the Corinthians, Translated by J. B. Lightfoot and J. R. Harmer, The Apostolic Fathers, 2nd edition (Grand Rapids, Michigan: Baker Book House, 1989), p. 44.
9. Thiessen , pp. 271-272.
10. The NIV Study Bible, Edited by Kenneth Barker (Grand Rapids, Michigan: Zondervan Bible Publishers, 1984), p. 1879.
11. Thiessen, p. 277.
12. Hayes, pp. 1565-1566.
13. Matthew Henry, The Matthew Henry Commentary, Volume VI (McLean, Virginia: MacDonald Publishing Company, 1974), p. 969.
14. Charles M. Stuart, "Temptation," The International Standard Bible Encyclopedia, Volume IV (Grand Rapids, Michigan: William B. Eerdsman Publishing Company, 1986), p. 2943.
15. Ibid, p. 1930.
16. Ibid, p. 1930.
17. W.E. Vine, Vine's Complete Expository Dictionary Of Old And New Testament Words, Edited by Merrill F, Unger and William White, Jr. (Nashville, Tennessee: Thomas Nelson Publishers, 1985), p. 222.
18. Handley Carr Glyn Moule, "Faith," The International Standard Bible Encyclopedia, Volume II (Grand Rapids, Michigan: William B. Eerdsman Publishing Company, 1986), p. 1088.
19. Matthew Henry, p. 970.
20. J. C. Lambert, "Beattitudes," The International Standard Bible Encyclopedia, Volume I (Grand Rapids, Michigan: William B. Eerdsman Publishing Company, 1986), p. 420.
21. Kevin Rintou, God's Word For Windows, Version 2.0 (Victoria, B.C., Canada, V9C 2Y2, 1977 (Online)), Strong Number 1384.
22. Matthew Henry, p. 970.
23. Elmer Towns, Theology For Today (Dubuque, Iowa: Kendall/Hunt Publishing Company, 1989), p. 201.
24. Charles C. Ryrie, Basic Theology ( Wheaton, Illinois: Victor Books, 1986), pp. 264-265.
25. Matthew Henry, p. 973.
26. Ibid, p. 975.
27. Ibid, p. 975.
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