THE EPISTLE OF
JAMES

Title

James, like all of the general epistles except Hebrews, is named after its author (v. 1).

Author and Date

Of the four men named James in the NT, only two are candidates for authorship of this epistle. No one has seriously considered James the Less, the son of Alphaeus (Matt. 10:3; Acts 1:13), or James the father of Judas (not Iscariot) (Luke 6:16; Acts 1:13). Some have suggested James the son of Zebedee and brother of John (Matt. 4:21), but he was martyred too early to have written it (Acts 12:2). That leaves only James, the oldest half-brother of Christ (Mark 6:3) and brother of Jude (Matt. 13:55) who also wrote the epistle that bears his name (Jude 1).

James had at first rejected Jesus as Messiah (John 7:5), but later believed (1 Cor. 15:7). He became the key leader in the Jerusalem church (cf. Acts 12:17; 15:13; 21:18; Gal. 2:12), being called one of the “pillars” of that church, along with Peter and John (Gal. 2:9). Also known as James the Just because of his devotion to righteousness, he was martyred c. A.D. 62, according to the first-century Jewish historian Josephus. Comparing James’s vocabulary in the letter he wrote which is recorded in Acts 15 with that in the epistle of James further corroborates his authorship.

James wrote with the authority of one who had personally seen the resurrected Christ (1 Cor. 15:7), who was recognized as an associate of the apostles (Gal. 1:19), and who was the leader of the Jerusalem church.

James most likely wrote this epistle to believers scattered (1:1) as a result of the unrest recorded in Acts 12 (c. A.D. 44). There is no mention of the Council of Jerusalem described in Acts 15 (c. A.D. 49), which would be expected if that Council had already taken place. Therefore, James can be reliably dated c. A.D. 44–49, making it the earliest written book of the NT canon.

Background and Setting

The recipients of this book were Jewish believers who had been dispersed (1:1), possibly as a result of Stephen’s martyrdom (Acts 7, c. A.D. 31–34), but more likely due to the persecution under Herod Agrippa I (Acts 12, c. A.D. 44). The author refers to his audience as “brethren” fifteen times (1:2, 16, 19; 2:1, 5, 14; 3:1, 10, 12; 4:11; 5:7, 9, 10, 12, 19), which was a common epithet among the first-century Jews. Not surprisingly then, James is Jewish in its content. For example, the Greek word translated “assembly” (2:2) is the word for synagogue. Further, James contains more than forty allusions to the OT (and more than twenty to the Sermon on the Mount, Matt. 5–7).

Historical and Theological Themes

James, with its devotion to direct, pungent statements on wise living, is reminiscent of the Book of Proverbs. It has a practical emphasis, not emphasizing theoretical knowledge, but godly behavior. James wrote with a passionate desire for his readers to be uncompromisingly obedient to the Word of God. He used at least thirty references to nature (e.g., “wave of the sea” [1:6]; “reptile” [3:7]; and “heaven gave rain” [5:18]), as befits one who spent a great deal of time outdoors. He complements Paul’s emphasis on justification by faith with his own emphasis on spiritual fruitfulness demonstrating true faith.

Interpretive Challenges

At least two significant texts challenge the interpreter: In 2:14–26, what is the relationship between faith and works? Does James’s emphasis on works contradict Paul’s focus on faith? In 5:13–18, do the promises of healing refer to the spiritual or physical realm? These difficult texts are treated in the notes.

Introduction (1:1)

1:1 James. The half-brother of the Lord Jesus (see Introduction: Author and Date; cf. Gal. 1:19; 2:9). bondservant. See note on Romans 1:1. twelve tribes. A common NT title for Jews (cf. Matt. 19:28; Acts 26:7; Rev. 7:4). When the kingdom split after Solomon’s reign, ten tribes constituted the northern kingdom, called Israel; and Benjamin and Judah combined to form the southern kingdom, called Judah. After the fall and deportation of the northern kingdom to Assyria (722 B.C..), some of the remnant of those in the ten northern tribes filtered down into Judah and came to Jerusalem to worship (2 Chr. 29, 30, 34), thus preserving all twelve tribes in Judah’s land. Although tribal identity could not be established with certainty after the southern kingdom was led captive by Babylon (586 B.C..), the prophets foresaw a time when God would reconstitute the whole nation and delineate each person’s tribal membership once again (cf. Is. 11:12, 13; Jer. 3:18; 50:4; Ezek. 37; Rev. 7:5–8). scattered abroad. The Greek word diaspora, which literally means “through a sowing” (cf. John 7:35), became a technical term referring to Jews living outside the land of Palestine (cf. 1 Pet. 1:1). Besides the expulsions from the land by the Assyrians (2 Kin. 17; 1 Chr. 5) and Babylonians (2 Kin. 24, 25; 2 Chr. 36), many Jews were taken to Rome as slaves when the Romans conquered them c. 63 B.C.. In addition, during the centuries leading up to Christ’s First Coming, thousands of Jews drifted out of Palestine and settled throughout the Mediterranean world (see notes on Acts 2:5–11 ). But James’s primary audience was those who were scattered because of persecution (see Introduction: Background and Setting).

I. THE TEST OF PERSEVERANCE IN SUFFERING (1:2–12)

1:2 brethren. Believing Jews among those scattered (cf. 1 Pet. 1:1, 2; see note on Acts 8:1 ). count it all joy. The Greek word for count may also be translated “consider” or “evaluate.” The natural human response to trials is not to rejoice; therefore, the believer must make a conscious commitment to face them with joy (see note on Phil. 3:1 ). trials. This Greek word connotes trouble, or something that breaks the pattern of peace, comfort, joy, and happiness in someone’s life. The verb form of this word means “to put someone or something to the test,” with the purpose of discovering that person’s nature or that thing’s quality. God brings such tests to prove—and increase—the strength and quality of one’s faith and to demonstrate its validity (vv. 2–12). Every trial becomes a test of faith designed to strengthen. If the believer fails the test by wrongly responding, that test then becomes a temptation, or a solicitation to evil (see notes on vv. 13–15 ).

1:3 testing. This means “proof,” or “proving” (see Introduction: Outline). patience. Better translated “endurance,” or “perseverance.” Through tests, a Christian will learn to withstand tenaciously the pressure of a trial until God removes it at His appointed time and even cherish the benefit. See notes on 2 Corinthians 12:7–10.

1:4 perfect. This is not a reference to sinless perfection (cf. 3:2), but to spiritual maturity (cf. 1 John 2:14). The testing of faith drives believers to deeper communion and greater trust in Christ—qualities that in turn produce a stable, godly, and righteous character (see note on 1 Pet. 5:10; cf. Gal. 4:19). complete. This is from a compound Greek word that literally means “all the portions whole.”

1:5 wisdom. James’s Jewish audience recognized this as the understanding and practical skill that was necessary to live life to God’s glory. It was not a wisdom of philosophical speculation, but the wisdom contained in the pure and peaceable absolutes of God’s will revealed in His Word (cf. 3:13, 17) and lived out. Only such divine wisdom enables believers to be joyous and submissive in the trials of life. ask of God. This command is a necessary part of the believer’s prayer life (cf. Job 28:12–23; Prov. 3:5–7; 1 Thess. 5:17). God intends that trials will drive believers to greater dependency on Him, by showing them their own inadequacy. As with all His riches (Eph. 1:7; 2:7; 3:8; Phil. 4:19), God has wisdom in abundance (Rom. 11:33) available for those who seek it. See notes on Proverbs 2:1–8.

1:6 ask in faith. Prayer must be offered with confident trust in a sovereign God (see note on Heb. 11:1 ). with no doubting. This refers to having one’s thinking divided within himself, not merely because of mental indecision but an inner moral conflict or distrust in God (see note on v. 8 ). wave of the sea. The person who doubts God’s ability or willingness to provide this wisdom is like the billowing, restless sea, moving back and forth with its endless tides, never able to settle (cf. Josh. 24:15; 1 Kin. 18:21; Rev. 3:16).

1:8 double-minded man. A literal translation of the Greek expression that denotes having one’s mind or soul divided between God and the world (see note on 4:4 ). This man is a hypocrite who occasionally believes in God but fails to trust Him when trials come, and thus receives nothing. The use of this expression in 4:8 makes it clear that it refers to an unbeliever. unstable. See notes on verse 6.

1:9, 10 lowly brother . . . the rich. Trials make all believers equally dependent on God and bring them to the same level with each other by keeping them from becoming preoccupied with earthly things. Poor Christians and wealthy ones can rejoice that God is no respecter of persons and that they both have the privilege of being identified with Christ.

1:9 glory. This word refers to the boasting of a privilege or possession; it is the joy of legitimate pride. Although having nothing in this world, the poor believer can rejoice in his high spiritual standing before God by grace and the hope which that brings (cf. Rom. 8:17, 18; 1 Pet. 1:4).

1:10 his humiliation. This refers to the rich believer’s being brought low by trials. Such experiences help him rejoice and realize that genuine happiness and contentment depend on the true riches of God’s grace, not earthly wealth.

1:11 grass . . . flower. A picture of Palestine’s flowers and flowering grasses, which colorfully flourish in February and dry up by May. This is a clear allusion to Isaiah 40:6–8, which speaks of the scorching sirocco wind that burns and destroys plants in its path. This picture from nature illustrates how divinely wrought death and judgment can quickly end the wealthy person’s dependence on material possessions (see note on v. 10; cf. Prov. 27:24).

1:12 Blessed. See notes on Matthew 5:4, 10. Believers who successfully endure trials are truly happy (cf. 5:11). endures. See note on verse 3. In this context, it also describes the passive, painful survival of a trial and focuses on the victorious outcome. Such a person never relinquishes his saving faith in God; thus this concept is closely related to the doctrine of eternal security and perseverance of the believer (see note on Matt. 24:13; cf. John 14:15, 23; 1 John 2:5, 6, 15, 19; 4:19; 1 Pet. 1:6–8). temptation. This is better translated “trials” (see note on v. 2 ). approved. Lit. “passed the test” (see note on v. 2, “trials”). The believer has successfully and victoriously gone through his trials, indicating he is genuine because his faith has endured like Job’s. crown of life. This is best translated “the crown which is life.” A crown was the wreath put on the victor’s head after ancient Greek athletic events. Here, it denotes the believer’s ultimate reward, eternal life, which God has promised to him and will grant in full at death or at Christ’s coming (see notes on 2 Tim. 4:8; Rev. 2:10; cf. 1 Pet. 5:4).

II. THE TEST OF BLAME IN TEMPTATION (1:13–18)

1:13 The same Greek word translated “trials” (vv. 2–12) is also translated “temptation” here. James’s point is that every difficult circumstance that enters a believer’s life can either strengthen him if he obeys God and remains confident in His care, or become a solicitation to evil if the believer chooses instead to doubt God and disobey His Word. God cannot be tempted. God by His holy nature has no capacity for evil, or vulnerability to it (Hab. 1:13; cf. Lev. 19:2; Is. 6:3; 1 Pet. 1:16). nor does He Himself tempt anyone. God purposes trials to occur and in them He allows temptation to happen, but He has promised not to allow more than believers can endure and never without a way to escape (1 Cor. 10:13). They choose whether to take the escape God provides or to give in (see note on v. 14; cf. 2 Sam. 24:1; 1 Chr. 21:1).

1:14 drawn away. This Greek word was used to describe wild game being lured into traps. Just as animals can be drawn to their deaths by attractive baits, temptation promises people something good, which is actually harmful. his own desires. This refers to lust, the strong desire of the human soul to enjoy or acquire something to fulfill the flesh. Man’s fallen nature has the propensity to strongly desire whatever sin will satisfy it (see notes on Rom. 7:8–25 ). “His own” describes the individual nature of lust—it is different for each person as a result of inherited tendencies, environment, upbringing, and personal choices. The Greek grammar also indicates that these “desires” are the direct agent or cause of one’s sinning. Cf. Matthew 15:18–20. enticed. A fishing term that means “to capture” or “to catch with bait” (cf. 2 Pet. 2:14, 18). It is a parallel to “drawn away.”

1:15 Sin is not merely a spontaneous act, but the result of a process. The Greek words for “has conceived” and “brings forth” liken the process to physical conception and birth. Thus, James personifies temptation and shows that it can follow a similar sequence and produce sin with all its deadly results. While sin does not result in spiritual death for the believer, it can lead to physical death (1 Cor. 11:30; 1 John 5:16).

1:16 Do not be deceived. The Greek expression refers to erring, going astray, or wandering. Christians are not to make the mistake of blaming God rather than themselves for their sin.

1:17 Every good . . . perfect gift is from above. Two different Greek words for gift emphasize the perfection and inclusiveness of God’s graciousness. The first denotes the act of giving, and the second is the object given. Everything related to divine giving is adequate, complete, and beneficial. Father of lights. An ancient Jewish expression for God as the Creator, with “lights” referring to the sun, moon, and stars (cf. Gen. 1:14–19). no variation or shadow of turning. From man’s perspective, the celestial bodies have different phases of movement and rotation, change from day to night, and vary in intensity and shadow. But God does not follow that pattern; He is changeless (cf. Mal. 3:6; 1 John 1:5).

1:18 Of His own will. This phrase translates a Greek word that makes the point that regeneration is not just a wish, but an active expression of God’s will, which He always has the power to accomplish. This phrase occurs at the beginning of the Greek sentence, which means James intends to emphasize that the sovereign will of God is the source of this new life. He brought us forth. The divine act of regeneration, or the new birth (see notes on John 3:3–8; 1 Pet. 1:23; cf. Ezek. 36:25–27; John 1:12, 13; Eph. 2:5, 6; 5:26). word of truth. Cf. John 17:17. Scripture, or the Word of God. He regenerates sinners through the power of that Word (cf. 2 Cor. 6:7; Col. 1:5; 1 Thess. 2:13; Titus 3:5; 1 Pet. 1:23–25). firstfruits. This was originally an OT expression referring to the first and best harvest crops, which God expected as an offering (cf. Ex. 23:19; Lev. 23:9–14; Deut. 26:1–19). Giving God that initial crop was an act of faith that He would fulfill His promise of a full harvest to come (Prov. 3:9, 10). In the same way, Christians are the first evidence of God’s new creation that is to come (cf. 2 Pet. 3:10–13) and enjoy presently in their new life a foretaste of future glory (see notes on Rom. 8:19–23 ).

III. THE TEST OF RESPONSE TO THE WORD (1:19–27)

1:19 swift to hear, slow to speak. Believers are to respond positively to Scripture, and eagerly pursue every opportunity to know God’s Word and will better (cf. Ps. 119:11; 2 Tim. 2:15). But at the same time, they should be cautious about becoming preachers or teachers too quickly (see notes on 3:1, 2; cf. Ezek. 3:17; 33:6, 7; 1 Tim. 3:6; 5:22).

1:20 wrath. This is from the Greek word that describes a deep, internal resentment and rejection, in this context, of God’s Word (see notes on 4:1–3; cf. Gal. 4:16).

1:21 lay aside. Lit. “having put off,” as one would do with dirty clothes (see notes on Rom. 13:12–14; Eph. 4:22; Col. 3:8; Heb. 12:1; 1 Pet. 2:1, 2 ). The tense of this Greek verb stresses the importance of putting off sin prior to receiving God’s Word. filthiness . . . wickedness. The first term was used of moral vice as well as dirty garments. Sometimes it was even used of ear wax—here, of sin that would impede the believer’s spiritual hearing. Wickedness refers to evil desire or intent. implanted word. See note on verse 18.

1:22 be doers. The fact that James calls professing believers to be “doers,” rather than simply to do, emphasizes that their entire personality should be characterized in that way. See notes on Matthew 7:21–28. deceiving. Lit. “reasoning beside or alongside” (as in “beside oneself ”). This word was used in mathematics to refer to a miscalculation. Professing Christians who are content with only hearing the Word have made a serious spiritual miscalculation.

1:23 observing. A forceful Greek word meaning to look carefully and cautiously, as opposed to taking a casual glance. mirror. First-century mirrors were not glass but metallic, made of bronze, silver—or for the wealthy—gold. The metals were beaten flat and polished to a high gloss, and the image they reflected was adequate, but not perfect (cf. 1 Cor. 13:12).

1:24 forgets what kind of man he was. Unless professing Christians act promptly after they hear the Word, they will forget the changes and improvements that their reflection showed them they need to make.

1:25 perfect law. In both the OT and NT, God’s revealed, inerrant, sufficient, and comprehensive Word is called “law” (cf. Ps. 19:7). The presence of His grace does not mean there is no moral law or code of conduct for believers to obey. Believers are enabled by the Spirit to keep it (see note on Rom. 8:4 ). liberty. Genuine freedom from sin. As the Holy Spirit applies the principles of Scripture to believers’ hearts, they are freed from sin’s bondage and enabled to obey God (John 8:34–36).

1:26 religious. This refers to ceremonial public worship (cf. Acts 26:5). James chose this term, instead of one referring to internal godliness, to emphasize the external trappings, rituals, routines, and forms that were not followed sincerely. bridle his tongue. Bridle means “control,” or as another translation renders it, “keep a tight rein.” Purity of heart is often revealed by controlled and proper speech (see note on Matt. 12:36 ).

1:27 Pure and undefiled religion. James picks two synonymous adjectives to define the most spotless kind of religious faith—that which is measured by compassionate love (cf. John 13:35). orphans and widows. Those without parents or husbands were and are an especially needy segment of the church (see notes on 1 Tim. 5:3; cf. Ex. 22:22; Deut. 14:28, 29; Ps. 68:5; Jer. 7:6, 7; 22:16; Acts 6:1–6). Since they are usually unable to reciprocate in any way, caring for them clearly demonstrates true, sacrificial, Christian love. world. The evil world system (see notes on 4:4; 1 John 2:15 ).

IV. THE TEST OF IMPARTIAL LOVE (2:1–13)

2:1 the faith. This refers not to the act of believing, but to the entire Christian faith (cf. Jude 3), which has as its central focus Jesus Christ. the Lord of glory. Christ is the One who reveals the glory of God (cf. John 1:14; 2 Cor. 4:4–6; Heb. 1:1–3). In His Incarnation, He showed only impartiality (cf. Matt. 22:16). For example, consider the non-elite people included in His genealogy (see notes on Matt. 1:1–16 ), His choice of the humble village of Nazareth as His residence for thirty years, and His willingness to minister in Galilee and Samaria, both regions held in contempt by Israel’s leaders. partiality. Originally, this word referred to raising someone’s face or elevating the person, but it came to refer to exalting someone strictly on a superficial, external basis, such as appearance, race, wealth, rank, or social status (Lev. 19:15; Job 34:19; cf. Deut. 10:17; 15:7–10; 2 Chr. 19:7; Prov. 24:23; 28:21; Matt. 22:8–10; Acts 10:34, 35; Rom. 2:11; Eph. 6:9; Col. 3:25; 4:1; 1 Pet. 1:17).

2:2 assembly. Lit. “a gathering together” or “synagogue.” Since James was writing early in the church’s history (see Introduction: Author and Date) to Jewish believers (1:1), he used both this general word and the normal Greek word for church (5:14) to describe the church’s corporate meetings during that period of transition. gold rings. While Jews commonly wore rings (cf. Luke 15:22), few could afford gold ones. However, there are some reports that in the ancient world the most ostentatious people wore rings on every finger but the middle one to show off their economic status (some ancient sources indicate that there were even ring rental businesses). fine apparel. This word refers to bright, shining garments and is used of the gorgeous garment Herod’s soldiers put on Jesus to mock Him (Luke 23:11) and of the apparel of an angel (Acts 10:30). It can also refer to bright, flashy color and to brilliant, glittering, sparkling ornamentation. James is not condemning this unbeliever for his distracting dress, but the church’s flattering reaction to it. a poor man. Although there were people of means in the early church (Matt. 27:57–60; John 19:38, 39; Acts 4:36, 37; 8:27; 10:1, 2; 16:14; 17:4; 1 Tim. 6:17–19), it consisted mostly of common, poor people (cf. v. 5; Acts 2:45; 4:35–37; 6:1–6; 1 Cor. 1:26; 2 Cor. 8:2, 14). Throughout Scripture, the poor are objects of God’s special concern (1:27; Lev. 25:25, 35–37, 39; Pss. 41:1; 68:10; 72:4, 12; 113:7; Prov. 17:5; 21:13; 28:27; 29:7; 31:9, 20; Is. 3:14, 15; 10:1, 2; 25:4; Gal. 2:10).

2:3 sit . . . in a good place. A more comfortable, prominent place of honor. The synagogues and assembly halls of the first century sometimes had benches around the outside wall and a couple of benches in front. Most of the congregation either sat cross-legged on the floor or stood. There were a limited number of good seats; they were the ones the Pharisees always wanted (Mark 12:38, 39).

2:4 shown partiality. See note on verse 1. The true nature of the sin in this passage, not the lavish apparel or rings of the rich man or that he was given a good seat. judges with evil thoughts. This is better translated “judges with vicious intentions.” James feared that his readers would behave just like the sinful world by catering to the rich and prominent, while shunning the poor and common.

2:5 Has God not chosen. See note on Romans 8:29; cf. 1 Corinthians 1:26–29. the kingdom. See note on Matthew 3:2. Here, James intends the kingdom in its present sense of the sphere of salvation—those over whom Christ rules—as well as its future millennial and eternal glory.

2:6 oppress. Lit. “to tyrannize.” drag you into the courts. A reference to civil court.

2:7 blaspheme that noble name. This is probably a reference to religious courts. Wealthy Jewish opponents of Christ were harassing these poor Christians. Cf. John 16:2–4.

2:8 royal law. This is better translated “sovereign law.” The idea is that this law is supreme or binding. love your neighbor as yourself. This sovereign law (quoted from Lev. 19:18), when combined with the command to love God (Deut. 6:4, 5), summarizes all the Law and the Prophets (Matt. 22:36–40; Rom. 13:8–10). James is not advocating some kind of emotional affection for oneself—self-love is clearly a sin (2 Tim. 3:2). Rather, the command is to pursue meeting the physical health and spiritual well-being of one’s neighbors (all within the sphere of one’s influence; Luke 10:30–37) with the same intensity and concern as one does naturally for one’s self (cf. Phil. 2:3, 4).

2:9 if. Better translated as “since,” the Greek construction of this conditional statement indicates that this practice was in fact happening among James’s readers. show partiality. See note on verse 1. The form of this Greek verb indicates that their behavior was not an occasional slip, but a continual practice. convicted by the law. Specifically, by the commands in Deuteronomy 1:17 and 16:19. transgressors. This refers to one who goes beyond the Law of God. Respect of persons makes one a violator of God’s Law.

2:10 whole law . . . one point. See notes on Gal. 3:10–13. The Law of God is not a series of detached injunctions but a basic unity that requires perfect love of Him and neighbors (Matt. 22:36–40). Although all sins are not equally damaging or heinous, they all shatter that unity and render people transgressors, much like hitting a window with a hammer at only one point will shatter and destroy the whole window. guilty of all. Not in the sense of having violated every command, but in the sense of having violated the Law’s unity. One transgression makes fulfilling the Law’s most basic commands—to love God perfectly and to love one’s neighbor as oneself—impossible.

2:11 These quotations are taken from Exodus 20:13, 14 and Deuteronomy 5:17, 18.

2:12 judged. Cf. Romans 2:6–16. law of liberty. See note on 1:25.

2:13 A person who shows no mercy and compassion for people in need demonstrates that he has never responded to the great mercy of God and, as an unredeemed person, will receive only strict, unrelieved judgment in eternal hell (cf. Matt. 5:7). Mercy triumphs over judgment. The person whose life is characterized by mercy is ready for the day of judgment, and will escape all the charges that strict justice might bring against him because, by showing mercy to others, he gives genuine evidence of having received God’s mercy.

V. THE TEST OF RIGHTEOUS WORKS (2:14–26)

2:14–26 James continues his series of tests by which his readers can evaluate whether their faith is living or dead (see Introduction: Background and Setting). This passage contains the composite test—the one test that pulls the others together: the test of works, or righteous behavior that obeys God’s Word and manifests a godly nature (cf. 1:22–25). James’ point is not that a person is saved by works (he has already strongly and clearly asserted that salvation is a gracious gift from God; 1:17, 18; cf. Eph. 2:8, 9), but that there is a kind of apparent faith that is dead and does not save (vv. 14, 17, 20, 24, 26; cf. Matt. 3:7, 8; 5:16; 7:21; 13:18–23; John 8:30, 31; 15:6). It is possible James was writing to Jews (cf. 1:1) who had jettisoned the works righteousness of Judaism but, instead, had embraced the mistaken notion that since righteous works and obedience to God’s will were not efficacious for salvation, they were not necessary at all. Thus, they reduced faith to a mere mental assent to the facts about Christ.

2:14 if someone says. This important phrase governs the interpretation of the entire passage. James does not say that this person actually has faith, but that he claims to have it. faith. This is best understood in a broad sense, speaking of any degree of acceptance of the truths of the gospel. does not have. Again, the verb’s form describes someone who continually lacks any external evidence of the faith he routinely claims. works. This refers to all righteous behavior that conforms to God’s revealed Word, but specifically, in the context, to acts of compassion (v. 15). Can faith save him? Better translated, “Can that kind of faith save?” James is not disputing the importance of faith. Rather, he is opposing the notion that saving faith can be a mere intellectual exercise void of a commitment to active obedience (cf. Matt. 7:16–18). The grammatical form of the question demands a negative answer. See note on Romans 2:6–10.

2:15, 16 James illustrates his point by comparing faith without works to words of compassion without acts of compassion (cf. Matt. 25:31–46).

2:17 faith by itself . . . is dead. Just as professed compassion without action is phony, the kind of faith that is without works is empty profession, not genuine saving faith.

2:18 someone. Interpreters disagree on whether (1) “someone” is James’ humble way of referring to himself or whether it refers to one of James’ antagonists who objected to his teaching; and (2) how much of the following passage should be attributed to this antagonist as opposed to James himself. Regardless, James’ main point is the same: the only possible evidence of true faith is works (cf. 2 Pet. 1:3–11).

2:19 You believe that there is one God. A clear reference to the passage most familiar to his Jewish readers: the shema (Deut. 6:4, 5), the most basic doctrine of the OT. demons believe. Even fallen angels affirm the oneness of God and tremble at its implications. Demons are essentially orthodox in their doctrine (cf. Matt. 8:29, 30; Mark 5:7; Luke 4:41; Acts 19:15). But orthodox doctrine by itself is no proof of saving faith. They know the truth about God, Christ, and the Spirit, but hate it and them.

2:20 foolish. Lit. “empty, defective.” The objector’s claim of belief is fraudulent, and his faith is a sham. faith without works is dead. Lit. “the faith without the works.” James is not contrasting two methods of salvation (faith versus works). Instead, he contrasts two kinds of faith: living faith that saves and dead faith that does not (cf. 1 John 3:7–10).

2:21–26 James cites three illustrations of living faith: (1) Abraham (vv. 21–24); (2) Rahab (v. 25); and (3) the human body and spirit (v. 26).

2:21 justified by works. This does not contradict Paul’s clear teaching that Abraham was justified before God by grace alone through faith alone (Rom. 3:20; 4:1–25; Gal. 3:6, 11). For several reasons, James cannot mean that Abraham was constituted righteous before God because of his own good works: (1) James has already emphasized that salvation is a gracious gift (1:17, 18); (2) in the middle of this disputed passage (v. 23), James quoted Genesis 15:6, which forcefully claims that God credited righteousness to Abraham solely on the basis of his faith (see notes on Rom. 1:17; 3:24; 4:1–25 ); and (3) the work that James said justified Abraham was his offering up of Isaac (Gen. 22:9, 12), an event that occurred many years after he first exercised faith and was declared righteous before God (Gen. 12:1–7; 15:6). Instead, Abraham’s offering of Isaac demonstrated the genuineness of his faith and the reality of his justification before God. James is emphasizing the vindication before others of a person’s claim to salvation. James’s teaching perfectly complements Paul’s writings; salvation is determined by faith alone (Eph. 2:8, 9) and demonstrated by faithfulness to obey God’s will alone (Eph. 2:10).

2:22 was made perfect. This refers to bringing something to its end, or to its fullness. Just as a fruit tree has not arrived at its goal until it bears fruit, faith has not reached its end until it demonstrates itself in a righteous life.

2:23 the Scripture . . . says. Quoted from Genesis 15:6; see notes on Romans 4:1–5. friend of God. Abraham is so called in 2 Chronicles 20:7 and Isaiah 41:8 because of his obedience (John 15:14, 15).

2:24 justified by works, and not by faith only. See note on verse 21.

2:25 Rahab the harlot. The OT records the content of her faith, which was the basis of her justification before God (see note on Josh. 2:11 ). She demonstrated the reality of her saving faith when, at great personal risk, she protected the messengers of God (Josh. 2:4, 15; 6:17; cf. Heb. 11:31). James did not intend, however, for those words to be a commendation of her occupation or her lying. justified by works. See note on verse 21.

VI. THE TEST OF THE TONGUE (3:1–12)

3:1–12 In this passage, James used the common Jewish literary device of attributing blame to a specific bodily member (cf. Rom. 3:15; 2 Pet. 2:14). He personified the tongue as being representative of human depravity and wretchedness. In this way, he echoed the scriptural truth that the mouth is a focal point and vivid indicator of man’s fallenness and sinful heart condition (cf. Is. 6:5; Matt. 15:11, 16–19; Mark 7:20–23; Rom. 3:13, 14).

3:1 teachers. This word refers to a person who functions in an official teaching or preaching capacity (cf. Luke 4:16–27; John 3:10; Acts 13:14, 15; 1 Cor. 12:28; Eph. 4:11). stricter judgment. The word translated “judgment” usually expresses a negative verdict in the NT, and here refers to a future judgment: (1) for the unbelieving false teacher, at the Second Coming (Jude 14, 15); and (2) for the believer, when he is rewarded before Christ (1 Cor. 4:3–5). This is not meant to discourage true teachers, but to warn the prospective teacher of the role’s seriousness (cf. Ezek. 3:17, 18; 33:7–9; Acts 20:26, 27; Heb. 13:17).

3:2 Scripture contains much about all the evil which the tongue can cause (cf. Pss. 5:9; 34:13; 39:1; 52:4; Prov. 6:17; 17:20; 26:28; 28:23; Is. 59:3; Rom. 3:13). The tongue has immense power to speak sinfully, erroneously, and inappropriately. Human speech is a graphic representation of human depravity (see notes on vv. 1–12 ). stumble. This refers to sinning, or offending God’s person. The form of the Greek verb emphasizes that everyone continually fails to do what is right. perfect man. Perfect may refer to true perfection, in which case James is saying that, hypothetically, if a human being were able to perfectly control his tongue, he would be a perfect man. But, of course, no one is immune from sinning with his tongue. More likely, perfect describes those who are spiritually mature and thus able to control their tongues.

3:3–5 James provided several analogies that show how the tongue, even though small, has the power to control one’s whole person and influence everything in his life.

3:6 tongue is a fire. Like fire, the tongue’s sinful words can spread destruction rapidly, or as its accompanying smoke, those words can permeate and ruin everything around it. defiles. This means “to pollute or contaminate” (cf. Mark 7:20; Jude 23). the course of nature. Better translated “the circle of life,” this underscores that the tongue’s evil can extend beyond the individual to affect everything in his sphere of influence. hell. See note on Matthew 25:46. A translation of the Greek word gehenna (or valley of Hinnom). In Christ’s time, this valley that lay southwest of Jerusalem’s walls served as the city dump and was known for its constantly burning fire. Jesus used that place to symbolize the eternal place of punishment and torment (cf. Mark 9:43, 45). To James, hell conjures up not just the place but the satanic host that will some day inherit it. They use the tongue as a tool for evil.

3:8 no man can tame the tongue. Only God, by His power, can do this (cf. Acts 2:1–11).

3:9 bless . . . curse. It was traditional for Jews to add “blessed be He” to a mention of God’s name (cf. Ps. 68:19, 35). However, the tongue also wishes evil on people made in God’s image. This points out the hypocritical inconsistency of the tongue’s activities. made in the similitude of God. Man was made in God’s image (see notes on Gen. 1:26 ).

3:11, 12 Three illustrations from nature demonstrate the sinfulness of cursing. The genuine believer will not contradict his profession of faith by the regular use of unwholesome words.

VII. THE TEST OF HUMBLE WISDOM (3:13–18)

3:13–18 In verse 13, James makes a transition from discussing teachers and the tongue to dealing with wisdom’s impact on everyone’s life. He supports the truth of OT wisdom literature (Job through the Song of Solomon) that wisdom is divided into two realms—man’s and God’s.

3:13 wise and understanding. Wise is the common Greek word for speculative knowledge and philosophy, but the Hebrews infused it with the much richer meaning of skillfully applying knowledge to the matter of practical living. The word for understanding is used only here in the NT and means a specialist or professional who could skillfully apply his expertise to practical situations. James is inquiring about who is truly skilled in the art of living. meekness. Also rendered “gentleness,” it is the opposite of arrogance and self-promotion (see note on Matt. 5:5; cf. 1:21; Num. 12:3; Gal. 5:23). The Greeks described it as power under control. wisdom. The kind that comes only from God (see note on 1:5; cf. Job 9:4; 28; Pss. 104:24; 111:10; Prov. 1:7; 2:1–7; 3:19, 20; 9:10; Jer. 10:7, 12; Dan. 1:17; 2:20–23; Rom. 11:33; 1 Cor. 1:30; Eph. 3:10; Col. 2:3).

3:14 bitter envy. The Greek term for bitter was used of undrinkable water. When combined with envy, it defines a harsh, resentful attitude toward others. self-seeking. Sometimes translated “strife,” it refers to selfish ambition that engenders antagonism and factionalism. The Greek word came to describe anyone who entered politics for selfish reasons and sought to achieve his agenda at any cost (i.e., even if that meant trampling on others).

3:15 from above. See notes on verse 13. Self-centered wisdom that is consumed with personal ambition is not from God. earthly, sensual, demonic. A description of man’s wisdom as: (1) limited to earth; (2) characterized by humanness, frailty, an unsanctified heart, and an unredeemed spirit; and (3) generated by Satan’s forces (cf. 1 Cor. 2:14; 2 Cor. 11:14, 15).

3:16 confusion. This is the disorder that results from the instability and chaos of human wisdom (see notes on 1:6, 8; cf. v. 8). every evil thing. Lit. “every worthless (or vile) work.” This denotes things that are not so much intrinsically evil as they are simply good for nothing.

3:17 wisdom . . . from above. See note on verse 13. pure. This refers to spiritual integrity and moral sincerity. Every genuine Christian has this kind of heart motivation (cf. Pss. 24:3, 4; 51:7; Matt. 5:8; Rom. 7:22, 23; Heb. 12:14). peaceable. This means “peace-loving” or “peace-promoting” (cf. Matt. 5:9). gentle. This word is difficult to translate, but most nearly means a character trait of sweet reasonableness. Such a person will submit to all kinds of mistreatment and difficulty with an attitude of kind, courteous, patient humility, without any thought of hatred or revenge (cf. Matt. 5:10, 11). willing to yield. The original term described someone who was teachable, compliant, easily persuaded, and who willingly submitted to military discipline or moral and legal standards. For believers, it defines obedience to God’s standards (cf. Matt. 5:3–5). full of mercy. The gift of showing concern for those who suffer pain and hardship, and the ability to forgive quickly (cf. Matt. 5:7; Rom. 12:8). without partiality. The Greek word occurs only here in the NT and denotes a consistent, unwavering person who is undivided in his commitment and conviction and does not make unfair distinctions (see notes on 2:1–13 ).

3:18 fruit of righteousness. Good works that result from salvation (cf. v. 17; Matt. 5:6; see notes on 2:14–20; Gal. 5:22, 23; Phil. 1:11 ). those who make peace. See note on verse 17. Righteousness flourishes in a climate of spiritual peace.

VIII. THE TEST OF WORLDLY INDULGENCE (4:1–12)

4:1 wars and fights . . . among you. These are between people in the church, not internal conflict in individual people. Wars speaks of the conflict in general; fights of its specific manifestations. Discord in the church is not by God’s design (John 13:34, 35; 17:21; 2 Cor. 12:20; Phil. 1:27), but results from the mix of tares (false believers) and wheat (truly redeemed people) that make up the church. desires. The Greek word (from which the English word hedonism derives) always has a negative connotation in the NT. The passionate desires for worldly pleasures that mark unbelievers (1:14; Eph. 2:3; 2 Tim. 3:4; Jude 18) are the internal source of the external conflict in the church. Cf. 1:14, 15. your members. Not church members, but bodily members (see note on Rom. 6:13 ). James, like Paul, uses members to speak of sinful, fallen human nature (cf. Rom. 6:19; 7:5, 23). Unbelievers (who are in view here) fight (unsuccessfully) against the evil desires they cannot control.

4:2 murder. The ultimate result of thwarted desires. James had in mind actual murder, and the gamut of sins (hate, anger, bitterness) leading up to it. The picture is of unbelievers so driven by their uncontrollable evil desires that they will fight to the death to fulfill them. you do not ask. True joy, peace, happiness, meaning, hope, and fulfillment in life come only from God. Unbelievers, however, are unwilling to ask for them on His terms. They refuse to submit to God or acknowledge their dependence on Him.

4:3 amiss. This refers to acting in an evil manner, motivated by personal gratification and selfish desire. Unbelievers seek things for their own pleasures, not the honor and glory of God.

4:4 Adulterers and adulteresses! A metaphorical description of spiritual unfaithfulness (cf. Matt. 12:39; 16:4; Mark 8:38). It would have been especially familiar to James’s Jewish readers, since the OT often describes unfaithful Israel as a spiritual harlot (cf. 2 Chr. 21:11, 13; Jer. 2:20; 3:1, 6, 8, 9; Ezek. 16:26–29; Hos. 1:2; 4:15; 9:1). James has in view professing Christians, outwardly associated with the church, but holding a deep affection for the evil world system. friendship. Appearing only here in the NT, the Greek word describes love in the sense of a strong emotional attachment. Those with a deep and intimate longing for the things of the world give evidence that they are not redeemed (1 John 2:15–17). world. See note on 1:27. enmity with God. The necessary corollary to friendship with the world. The sobering truth that unbelievers are God’s enemies is taught throughout Scripture (cf. Deut. 32:41–43; Pss. 21:8; 68:21; 72:9; 110:1, 2; Is. 42:13; Nah. 1:2, 8; Luke 19:27; Rom. 5:10; 8:5–7; 1 Cor. 15:25).

4:5 Scripture says. A common NT way of introducing an OT quote (John 19:37; Rom. 4:3; 9:17; 10:11; 11:2; Gal. 4:30; 1 Tim. 5:18). The quote that follows, however, is not found as such in the OT; it is a composite of general OT teaching. The Spirit . . . yearns jealously. This difficult phrase is best understood by seeing the “spirit” as a reference not to the Holy Spirit, but to the human spirit, and translating the phrase “yearns jealously” in the negative sense of “lusts to envy.” James’s point is that an unbelieving person’s spirit (inner person) is bent on evil (cf. Gen. 6:5; 8:21; Prov. 21:10; Eccl. 9:3; Jer. 17:9; Mark 7:21–23). Those who think otherwise defy the biblical diagnosis of fallen human nature; and those who live in worldly lusts give evidence that their faith is not genuine (cf. Rom. 8:5–11; 1 Cor. 2:14).

4:6 more grace. The only ray of hope in man’s spiritual darkness is the sovereign grace of God, which alone can rescue man from his propensity to lust for evil things. That God gives “more grace” shows that His grace is greater than the power of sin, the flesh, the world, and Satan (cf. Rom. 5:20). The OT quote (from Prov. 3:34; cf. 1 Pet. 5:5) reveals who obtains God’s grace—the humble, not the proud enemies of God. The word humble does not define a special class of Christians, but encompasses all believers (cf. Is. 57:15; 66:2; Matt. 18:3, 4).

4:7–10 In a series of ten commands (ten imperative verbs in the Greek text), James reveals how to receive saving grace. These verses delineate man’s response to God’s gracious offer of salvation, and disclose what it means to be humble.

4:7 submit. Lit. “to line up under.” The word was used of soldiers under the authority of their commander. In the NT, it describes Jesus’ submission to His parents’ authority (Luke 2:51), submission to human government (Rom. 13:1), the church’s submission to Christ (Eph. 5:24), and servants’ submission to their masters (Titus 2:9; 1 Pet. 2:18). James used the word to describe a willing, conscious submission to God’s authority as sovereign ruler of the universe. A truly humble person will give his allegiance to God, obey His commands, and follow His leadership (cf. Matt. 10:38). Resist the devil and he will flee from you. The flip side of the first command. “Resist” literally means “take your stand against.” All people are either under the lordship of Christ or the lordship of Satan (John 8:44; Eph. 2:2; 1 John 3:8; 5:19); there is no middle ground. Those who transfer their allegiance from Satan to God will find that Satan “will flee from” them; he is a defeated foe.

4:8 Draw near. Pursue an intimate love relationship with God (cf. Phil. 3:10). The concept of drawing near to God was associated originally with the Levitical priests (Ex. 19:22; Lev. 10:3; Ezek. 44:13), but eventually came to describe anyone’s approach to God (Ps. 73:28; Is. 29:13; Heb. 4:16; 7:19; 10:22). Salvation involves more than submitting to God and resisting the devil; the redeemed heart longs for communion with God (Pss. 27:8; 42:1, 2; 63:1, 2; 84:2; 143:6; Matt. 22:37). Cleanse your hands. The OT priests had to ceremonially wash their hands before approaching God (Ex. 30:19–21), and sinners (a term used only for unbelievers; see note on 5:20 ) who would approach Him must recognize and confess their sin. purify your hearts. Cleansing the hands symbolizes external behavior; this phrase refers to the inner thoughts, motives, and desires of the heart (Ps. 24:3, 4; Jer. 4:4; Ezek. 18:31; 36:25, 26; 1 Tim. 1:5; 2 Tim. 2:22; 1 Pet. 1:22). double-minded. See note on 1:8.

4:9 Lament. This means to be afflicted, wretched, and miserable. This is the state of those truly broken over their sin. mourn. See note on Matthew 5:4. God will not turn away a heart broken and contrite over sin (Ps. 51:17; 2 Cor. 7:10). Mourning is the inner response to such brokenness. weep. The outward manifestation of inner sorrow over sin (cf. Mark 14:72). laughter. Used only here in the NT, the word signifies the flippant laughter of those foolishly indulging in worldly pleasures. The picture is of people who give no thought to God, life, death, sin, judgment, or holiness. James calls on such people to mourn over their sin (cf. Luke 18:13, 14).

4:10 See Psalm 75:6; Matthew 23:12. This final command sums up the preceding nine (see notes on vv. 7–10 ) commands, which mark the truly humble person. Humble comes from a word meaning “to make oneself low.” Those conscious of being in the presence of the majestic, infinitely holy God are humble (cf. Is. 6:5).

4:11 speak evil. This means to slander or defame. James does not forbid confronting those in sin, which is elsewhere commanded in Scripture (Matt. 18:15–17; Acts 20:31; 1 Cor. 4:14; Col. 1:28; Titus 1:13; 2:15; 3:10). Rather, he condemns careless, derogatory, critical, slanderous accusations against others (cf. Ex. 23:1; Pss. 50:20; 101:5; 140:11; Prov. 10:18; 11:9; 16:28; 17:9; 26:20; Rom. 1:29; 2 Cor. 12:20; Eph. 4:31; 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3; 3:2). speaks evil of a brother . . . speaks evil of the law. Those who speak evil of other believers set themselves up as judges and condemn them (cf. 2:4). They thereby defame and disregard God’s law, which expressly forbids such slanderous condemnation. judges the law. By refusing to submit to the law, slanderers place themselves above it as its judges.

4:12 one Lawgiver. God, who gave the law (cf. Is. 33:22). He alone has the authority to save those who repent from its penalty, and destroy those who refuse to repent.

IX. THE TEST OF DEPENDENCE (4:13–17)

4:13 James does not condemn wise business planning, but rather planning that leaves out God. The people so depicted are practical atheists, living their lives and making their plans as if God did not exist. Such conduct is inconsistent with genuine saving faith, which submits to God (see note on v. 7 ).

4:14 know what will happen. See Proverbs 27:1. James exposes the presumptuous folly of the practical atheists he condemned in verse 13—those who do not know what the future holds for them (cf. Luke 12:16–21). God alone knows the future (cf. Is. 46:9, 10). vapor. This refers either to a puff of smoke or one’s breath that appears for a moment in cold air. It emphasizes the transitory nature of life (cf. 1:10; Job 7:6, 7; 9:25, 26; 14:1, 2; Pss. 39:5, 11; 62:9; 89:47; 90:5, 6, 10).

4:15 If the Lord wills. The true Christian submits his plans to the lordship of Christ (see note on v. 7; cf. Prov. 19:21; Acts 18:21; 21:14; Rom. 1:10; 15:32; 1 Cor. 4:19; 16:7).

4:16 boasting. Arrogant bragging about their anticipated business accomplishments (see note on v. 13 ).

4:17 sin. The implication is that they also did what they shouldn’t do. Sins of omission lead directly to sins of commission.

X. THE TEST OF PATIENT ENDURANCE (5:1–11)

5:1 rich. Those with more than they need to live. James condemns them not for being wealthy, but for misusing their resources. Unlike the believing rich in Timothy’s congregation (1 Tim. 6:17–19), these are the wicked wealthy who profess Christian faith and have associated themselves with the church, but whose real god is money. For prostituting the goodness and generosity of God, they can anticipate only divine punishment (v. 5).

5:2, 3 corrupted . . . moth-eaten . . . corroded. James points out the folly of hoarding food, expensive clothing, or money—all of which is subject to decay, theft, fire, or other forms of loss.

5:3 last days. The period between Christ’s First and Second Comings (see note on 1 Tim. 4:1 ). James rebukes the rich for living as if Jesus were never coming back.

5:4 wages . . . you kept back. The rich had gained some of their wealth by oppressing and defrauding their day laborers—a practice strictly forbidden in the OT (cf. Lev. 19:13; Deut. 24:14, 15). the Lord of Sabaoth. An untranslated Greek word meaning “hosts.” The One who hears the cries of the defrauded laborers, James warns, is the Lord of hosts (a name for God used frequently in the OT), the commander of the armies of heaven (angels). The Bible teaches that angels will be involved in the judgment of unbelievers (Matt. 13:39–41, 49; 16:27; 25:31; 2 Thess. 1:7, 8).

5:5 pleasure and luxury. After robbing their workers to accumulate their wealth, the rich indulged themselves in an extravagant lifestyle. Pleasure has the connotation of wanton pleasure. Luxury leads to vice when a person becomes consumed with the pursuit of pleasure, since a life without self-denial soon becomes out of control in every area. a day of slaughter. Like fattened cattle ready to be slaughtered, the rich that James condemns had indulged themselves to the limit. This is a vivid depiction of divine judgment, in keeping with the metaphor comparing the overindulgent rich to fattened cattle.

5:6 condemned . . . murdered. This describes the next step in the sinful progression of the rich. Hoarding led to fraud, which led to self-indulgence. Finally, that overindulgence has consumed the rich to the point that they will do anything to sustain their lifestyle. Condemned comes from a word meaning “to sentence.” The implication is that the rich were using the courts to commit judicial murder (cf. 2:6).

5:7 patient. The word emphasizes patience with people (cf. 1 Thess. 5:14), not trials or circumstances (as in 1:3). Specifically, James has in mind patience with the oppressive rich. the coming. The Second Coming of Christ (see note on Matt. 24:3 ). Realizing the glory that awaits them at Christ’s return should motivate believers to patiently endure mistreatment (Rom. 8:18). the early and latter rain. The early rain falls in Israel during October and November and softens the ground for planting. The latter rain falls in March and April, immediately before the spring harvest. Just as the farmer waits patiently from the early rain to the latter for his crop to ripen, so must Christians patiently wait for the Lord’s return (cf. Gal. 6:9; 2 Tim. 4:8; Titus 2:13).

5:8 Establish your hearts. A call for resolute, firm courage and commitment. James exhorts those about to collapse under the weight of persecution to shore up their hearts with the hope of the Second Coming. at hand. The imminency of Christ’s return is a frequent theme in the NT (cf. Rom. 13:12; Heb. 10:25; 1 Pet. 4:7; 1 John 2:18).

5:9 Do not grumble . . . the Judge is standing at the door! James pictured Christ as a judge about to open the doors to the courtroom and convene His court. Knowing that the strain of persecution could lead to grumbling, James cautioned his readers against that sin (Phil. 2:14), lest they forfeit their full reward (2 John 8).

5:11 the perseverance of Job. Job is the classic example of a man who patiently endured suffering and was blessed by God for his persevering faith. James reassured his readers that God had a purpose for their suffering, just as He did for Job’s. Cf. Job 42. compassionate and merciful. Remembering the Lord’s character is a great comfort in suffering. The Scriptures repeatedly affirm His compassion and mercy (Ex. 34:6; Num. 14:18; 1 Chr. 21:13; 2 Chr. 30:9; Pss. 25:6; 78:38; 86:5, 15; 103:8, 13; 116:5; 136:1; 145:8; Lam. 3:22; Joel 2:13; Jon. 4:2; Mic. 7:18; Luke 6:36).

XI. THE TEST OF TRUTHFULNESS (5:12)

5:12 above all. Or “especially.” As he has done repeatedly in his epistle, James emphasized that a person’s speech provides the most revealing glimpse of his spiritual condition (cf. 1:26; 2:12; 3:2–11; 4:11). do not swear . . . any other oath. As Jesus did before him (Matt. 5:33–36; 23:16–22), James condemned the contemporary Jewish practice of swearing false, evasive, deceptive oaths by everything other than the name of the Lord (which alone was considered binding). Yes be Yes. Again echoing Jesus (Matt. 5:37), James called for straightforward, honest, plain speech. To speak otherwise is to invite God’s judgment.

XII. THE TEST OF PRAYERFULNESS (5:13–18)

5:13 suffering. The antidote to the suffering caused by evil treatment or persecution is seeking God’s comfort through prayer (cf. Pss. 27:13, 14; 55:22; Jon. 2:7; Phil. 4:6; 1 Pet. 5:7). Let him sing psalms. The natural response of a joyful heart is to sing praise to God.

5:14, 15 sick. James directs those who are sick, meaning weakened by their suffering, to call for the elders of the church for strength, support, and prayer.

5:14 anointing him with oil. Lit. “rubbing him with oil”: (1) possibly this is a reference to ceremonial anointing (see notes on Lev. 14:18; Mark 6:13 ) or (2) on the other hand, James may have had in mind medical treatment of believers physically bruised and battered by persecution. Perhaps it is better to understand the anointing in a metaphorical sense of the elders’ encouraging, comforting, and strengthening the believer.

5:15 prayer of faith. The prayer offered on their behalf by the elders. save the sick. Deliver them from their suffering because they have been weakened by their infirmity, not from their sin, which was confessed. committed sins . . . be forgiven. Not by the elders, since God alone can forgive sins (Is. 43:25; Dan. 9:9; Mark 2:7). That those who are suffering called for the elders implies they had a contrite, repentant heart, and that part of their time with the overseers would involve confessing their sins to God.

5:16 Confess your trespasses. Mutual honesty, openness, and sharing of needs will enable believers to uphold one another in the spiritual struggle. The effective . . . avails much. The energetic, passionate prayers of godly people have the power to accomplish much. Cf. Numbers 11:2.

5:17, 18 Elijah . . . prayed . . . he prayed again. Elijah provides one of the most notable illustrations of the power of prayer in the OT. His prayers (not mentioned in the OT account) both initiated and ended a three-year, six-month drought (cf. Luke 4:25).

XIII. THE TEST OF TRUE FAITH (5:19, 20)

5:19 if anyone among you. This introduces a third category of people in the church (cf. vv. 13, 14)—those professing believers who have strayed from the truth. wanders from the truth. Apostatizes from the faith they once professed (cf. Heb. 5:12–6:9; 10:29; 1 John 2:19). Such people are in grave danger (v. 20), and the church must call them back to the true faith.

5:20 sinner. Cf. 4:8. A word used to describe the unregenerate (cf. Prov. 11:31; 13:6, 22; Matt. 9:13; Luke 7:37, 39; 15:7, 10; 18:13; Rom. 5:8; 1 Tim. 1:9, 15; 1 Pet. 4:18). James has in mind here those with dead faith (cf. 2:14–26), not sinning, true believers. the error of his way. Those who go astray doctrinally (v. 19) will also manifest an errant lifestyle, one not lived according to biblical principles. save a soul from death. A person who wanders from the truth puts his soul in jeopardy. The “death” in view is not physical death, but eternal death—eternal separation from God and eternal punishment in hell (cf. Is. 66:24; Dan. 12:2; Matt. 13:40, 42, 50; 25:41, 46; Mark 9:43–49; 2 Thess. 1:8, 9; Rom. 6:23; Rev. 20:11–15; 21:8). Knowing how high the stakes are should motivate Christians to aggressively pursue such people. cover a multitude of sins. See Psalm 5:10. Since even one sin is enough to condemn a person to hell, James’s use of the word multitude emphasizes the hopeless condition of lost, unregenerate sinners. The good news of the gospel is that God’s forgiving grace (which is greater than any sin; Rom. 5:20) is available to those who turn from their sins and exercise faith in the Lord Jesus Christ (Eph. 2:8, 9).

Further Study

Hiebert, D. Edmond. The Epistle of James. Chicago: Moody, 1979.

Kent, Homer A., Jr. Faith That Works. Grand Rapids: Baker, 1986.

MacArthur, John. James. Chicago: Moody, 1998.

Moo, Douglas J. The Letter of James. Grand Rapids: Eerdmans, 2000.