Bible Commentaries
James 1

Verse 1

James, a servant of God and of the Lord Jesus Christ, James 1:1

James doesn't tell us much about himself. He sees himself only as a servant (doulos) or slave of Jesus. In the New Testament there were at least five people who had the name "James," but only two were of special prominence. There was James the son of Zebedee and brother of John, one of Jesus' inner-circle of disciples, who was martyred in AD 44. Then there was James the brother of Jesus who was an extremely important figure.^(F1)

What do we know about James the brother of Jesus? His name Iakobos in the Greek is taken from the Hebrew name for Jacob (Ya-a-kov). We know he was technically the half-brother of Jesus because our Lord was fathered by the Holy Spirit of God. We know James was likely a married man as suggested in 1 Corinthians 9:5. We also know that Jesus appeared to him after the resurrection (1 Corinthians 15:7). Peter Davids, adds of him, "It is clear that James was the undisputed leader of the Jerusalem church and arguably the most influential Christian leader of his day."^(F2) Tradition says he was a man of great devotion and that his knees were as hard as those of camels, due to his long hours of prayer.

Some have tried to deny that James was the author of this book since he was reluctant to mention that he was the brother of Jesus. However, when we reflect on this we soon realize that if the book had been written pseudonymously, the author would have taken great pains to mention some family connection with the Lord.^(F3) James the brother of Jesus alone had the authority to write such a letter to the whole diaspora and he alone had the authority to write a letter with such a tone as this one.^(F4)

It appears that James was too humble to claim apostolic authority for himself. However, it is of note that Paul claims such an apostolic authority for him in Galatians 1:19.

James addresses his little epistle in this manner, "To the twelve tribes scattered among the nations: Greetings." (1:1b). Here the New Living Translation makes plain that it is written to "Jewish Christians scattered among the nations." These Jews, like the thousands and millions of other Jews, were a part of the dispersion (diaspora). For many centuries the Jews had been scattered over the earth. They were scattered first by the Assyrians in 722 BC and later by the Babylonians in 586 BC. Because many were traders and artisans they had often scattered themselves in an attempt to find a better life.

We see in Acts 11:19ff, that after Stephen's death many of the Christian Jews were also scattered from Israel and went their way preaching the word. It is interesting that Strabo (c. 63BC – AD 24), the Greek geographer and writer, says, "It is hard to find a spot in the whole world which is not occupied and dominated by Jews."^(F5) The popular biblical scholar F. F. Bruce cites Philo of Alexandria, who mentions that by AD 38 there were at least a million Jews in Egypt and in her neighboring territories. Bruce tells us that by the Christian era there were already from 40,000 to 60,000 Jews in Rome itself.^(F6)

Many Christians are quick to blame the death of Christ exclusively on the Jews, assuming that they all lived in the land of Israel. However, William Barclay points out that there were a lot more Jews scattered through Syria, Egypt, Greece, Rome, the Mediterranean lands, Asia Minor and even in Babylon than there were in the Holy Land.^(F7)

James in his reference to the "twelve tribes" here may not just include Jewish Christians. Obviously, the letter of James is very applicable to all Christians, both to Jews and to Gentiles. However, it is possible that due to the early era in which this letter was written, very few Gentile Christians had yet come into the church.^(F8)

Verses 2-4

TRIALS AND TRIBULATIONS

Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. James 1:2-3

We have something here that is quite against human nature. We are challenged to be joyful in tribulation, when our natural response is to be downcast and even depressed at the thought of tribulation or testing. This reminds us of Jesus' words in the Sermon on the Mount when he exhorts those being persecuted to "Rejoice and be glad…" (Matthew 5:12). By their persecution they would be joining with the ranks of the prophets before them who were also mistreated.

Douglas Moo, the Wheaton New Testament professor, points how the word for "trials" used here (Gk. peirasmos) can have two basic New Testament meanings. As used in 1 Timothy 6:9, they can refer to an inner enticement to sin. As used in 1 Peter 4:12, they can refer to external afflictions, particularly in the form of persecutions. He notes that it is also possible that both meanings could be joined together as in the case of Matthew 26:41.^(F9)

One reason we can rejoice in trials is that these trials make us stronger. Paul speaks of this process in Romans 5:3-4 when he says, "…we also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope." We also see this important theme developed in 1 Peter 1:6-7, "In all this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These have come so that the proven genuineness of your faith – of greater worth than gold, which perishes even though refined by fire – may result in praise, glory and honor when Jesus Christ is revealed."

Today the church is in great need of developing a proper theology of suffering because such a theology will be essential for us as we approach the last days. The church has been coddled and pampered by the false prophets who speak only of blessing and escape from suffering of any and all kinds. Peter in the above verse speaks of a suffering and refining that prepares us not only for real life on earth but also for the last days and for the revelation of Jesus Christ.

My daughter is a persistent gardener. She always grows her plants inside until the long-lingering Colorado spring finally arrives. One day as I observed her plants basking in the indoor sunshine I noticed that she had a fan turned on them. When I asked why, she assured me that the fan with its manufactured turbulence toughened the plants and caused them to be better survivors when the real winds would later blow on them outside. Without the fan they were likely to be weak and spindly. She gave me a good lesson in what testing and perseverance are all about.

We notice here that the trials are of many kinds. They are "many colored," "varied" (Gk. poikilois), or as the word is translated in 1 Peter 4:10, they are "manifold." But for every trial we face there is a matching grace of our Heavenly Father.^(F10) In the early Christian church the persecution could be subtle. A Jewish Christian laborer might be the last to be hired and the first to be fired.^(F11) Even today in Modern Israel there is often a subtle discrimination in the work place. Messianic Jews (those Jews who believe in Jesus) are quite frequently harassed and even forced from employment because of their beliefs. It is an ugly thing but it still persists in an otherwise benevolent and very understanding society.

It seems in this section that we have a number of important Greek words and concepts that we dare not quickly pass over. The word for trying or testing (dokimion) is a term the metallurgist used for testing the genuineness of metal in the fire.^{dokimion It is an interesting word It is the word for sterling coinage, for money which is genuine and unalloyed The aim of testing is to purge us of all impurity." p. 43.">(F12)} The next word we run into in this verse is upomonein which means steadfast endurance or perseverance. William Barclay, that prolific writer and Greek scholar, says of this word that it "is not simply the ability to bear things; it is the ability to turn them to greatness and to glory…the quality which makes a man able, not simply to suffer things, but to vanquish them."^(F13)

Probably we should note here that this whole concept of struggling and keeping on in our faith seems at first glance opposed to the idea of our predestination and security as seen elsewhere, and especially in the writings of Paul. We need to understand that "The Bible is an eastern book. It presents truth in tension-filled, seemingly paradoxical pairs of ideas. Christians are meant to affirm both and live within the tension. The New Testament presents both the security of the believer and the demand for continuing faith and godliness."^(F14)

"Let perseverance finish its work so that you may be mature and complete, not lacking anything" (1:4). George Stulac of Covenant Theological Seminary remarks here, "In this first chapter of the biblical text we have found the thrust of James's entire letter: calling upon Christians to live with moral urgency, serious holiness and unconditional obedience to the word of God."^(F15) The work of perseverance is to bring us to maturity and completeness or perfection.

The New American Standard Version reads, "And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing." The word "perfect" (Gk. teleios) is not exactly what we think. Barclay defines it, "A person is teleios if he is full grown…testing… makes a man teleios in the sense of being fit for the task he was sent into the world to do."^(F16) The next Greek word used here is holokl'ria, or complete. It is not only used for wholeness of the physical body but it is used in a metaphoric sense indicating wellbeing both in the physical and spiritual sense.^(F17) Of course, we know from scripture that we can only be complete and perfect as we are "in Christ."

We may wonder sometimes why we get such stern attention from our Father, especially when he seems to let a lot of folks get by with little or no chastening. Jonathan, an early Jewish Rabbi in the Talmudic Era, remarks about this, "A potter does not examine defective vessels…What then does he examine? Only the sound vessels…Similarly, the Holy One, blessed be he, tests not the wicked but the righteous, as it says, "The Lord trieth the righteous."^(F18)

Verses 5-8

HAVING FAITH TO RECEIVE GOD'S WISDOM

If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you. James 1:5

The Book of James is very much akin to the genre of biblical writing known as Wisdom Literature. Some of the wisdom books are very old like Job, parts of Psalms, and Proverbs. Later books are Ecclesiastes and the Song of Songs. There are a couple of wisdom books that were written in the intertestamental period (400 BC – 100AD). These works are known as Wisdom (Wisdom of Solomon) and Sirach (also known as Ben Sira or Ecclesiasticus). These last two are deuterocanonical books, in that they were in the Greek Old Testament (Septuagint) as well as still appearing in the Catholic and Orthodox Bibles today.

Dennis Bratcher defines Wisdom Literature in this way, "Wisdom is really an approach to life, a way of looking at the world and, for Israelites, a way of living out in very deliberate, rational ways their commitment to God."^(F19)

Christi Goeser adds concerning Wisdom Literature, "Questions that poke at the depth of the soul are addressed and dealt with. 'What is the meaning of life? What is the purpose of man's existence? How does one reconcile the fact that suffering and inequity can rage through the life of those who are righteous and innocent?' These are the type of honest questions which the Hebrews posed to an Almighty God."^(F20)

The primary Hebrew word for wisdom in the Old Testament is chokmah (wisdom or skill), and corresponds to the Greek sophia (skill, intelligence) in the New Testament. The primary word for knowledge is da-at in the Old Testament, and it corresponds to gnosis (knowledge) in the New Testament. One commentator remarked jokingly "that knowledge is the ability to take things apart, while wisdom is the ability to put them together."^(F21) This is oversimplifying the matter considerably.

Wisdom is an important subject so we want to dwell on it a bit longer. In the Bible we see two kinds of wisdom. There is the wisdom of this world, which is often foolishness in God's eyes (1 Corinthians 1:20). Then there is the godly wisdom which is to be greatly prized and sought after. The opposite of this godly wisdom is foolishness. So in this world there are many fools. Some of them may even have doctorate degrees, yet they still do not know how to live.

When we look at the fool in the Bible it might surprise us. In the scripture, fools are self-confident (Proverbs 28:26); self-centered (Luke 12:20); full of words (Ecclesiastes 10:14); they vent their anger (Proverbs 29:11). They are slanderers (Proverbs 10:18); they rage (Proverbs 14:16); and are clamorous (Proverbs 9:13). Isaiah 32:6 gives us a very good description of a fool, "For fools speak folly, their hearts are bent on evil: They practice ungodliness and spread error concerning the LORD; the hungry they leave empty and from the thirsty they withhold water."

We also see that fools are quick to start a quarrel (Proverbs 20:3); it is a sport for them to do mischief (Pr.10:23) and abominable iniquity (Psalm 53:1). They reproach others (Psalm 39:8); and are adulterers (Proverbs 6:32). They despise instruction and have no heart for wisdom (Proverbs 17:16). They say in their heart or by their lifestyle that there is no God (Psalm1 4:1). They are not prepared (Matthew 25:2), and they will not stand (Psalm 5:5).

On the other hand, there are many good things in the Bible that characterize a wise man. We are told that a wise man fears God (Proverbs 9:10), that he listens to advice (Proverbs 12:15), and is industrious (Proverbs 6:6). He has a healthy tongue (Proverbs 12:18) and has learned to guard his lips (Proverbs 10:19). He wins souls (Proverbs 11:30), honors his parents (Proverbs 13:1), and receives God's commands and keeps his laws (Proverbs 10:8 & 28:7).

We have seen in the preceding scripture that "The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding" (Proverbs 9:10). We continue to see in scripture that the fear of the Lord is the beginning of knowledge (Proverbs 1:7), and that the Lord gives wisdom, understanding and knowledge (Proverbs 2:6).

From all this, we can see why the believer today needs to turn to the Lord and seek his wisdom. This godly wisdom is especially needed in times of great trials. As Texas professor Bob Utley says, "Believers need wisdom to live a godly life in this fallen world."^(F22) We need to be like the wise man in Proverbs who watched and waited daily for wisdom at God's doorway. (Proverbs 8:34). The Bible assures that such a one will not be disappointed (cf. Psalm 25:9; Matthew 7:11).

We see in 1:5 that it is "God, who gives generously to all without finding fault, and it will be given to you." He does not criticize us and there is no reluctance to give. There is no complaining on his part and he never sighs, "What, you need help again?"^(F23)

James does caution us, "But when you ask, you must believe and not doubt, because the one who doubts is like a wave of the sea, blown and tossed by the wind" (1:6). We need to remember the promise, that "… with God all things are possible" (Matthew 19:26). When we fail to believe we become like corks on the waves and we bob up and down and we are tossed to and fro.^(F24) We remember the comforting words of Matthew 7:7-8, where the Lord says, "Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened."

But the Lord says of the doubter, "That person should not expect to receive anything from the Lord. Such a person is double-minded and unstable in all they do" (1:7-8). It is thought that the expression "that man" has a slightly contemptible feel about it. Also the expression "double minded" (dipsychos) is unique to Greek literature and literally means "two-souled." It is likely reflected in Bunyan's Pilgrim's Progress in the character, "Mr. Facing Both Ways."^(F25) Douglas Moo remarks here, "We should note that this 'double-mindedness' is the antithesis both of that 'wholeness' or 'perfection' (Gk. telior) which is the goal of Christian living."^(F26)

Like so many other things in scripture, the true picture of wisdom would await its completion in the Messiah. We now know that he is the Way, the Truth and the Life (John 14:6). In Colossians 2:3 we read of Christ, "…in whom are hidden all the treasures of wisdom and knowledge." There has only been one perfect life, lived in beauty and glory; fulfilling all the requirements, types, patterns, and shadows of the godly and wise person.

That one life has now become the pattern for us. Not only has he become the pattern, he has also become the power within us believers to accomplish and fulfill the pattern. All we have to do is open up our hearts and receive him. As it is said in 1 Corinthians 1:30-31, "… Jesus...who has become for us wisdom from God – that is, our righteousness, holiness and redemption. Therefore, as it is written: 'Let him who boasts boast in the LORD.'"

Verses 9-11

STRUGGLES OF THE POOR AND THE RICH

Believers in humble circumstances ought to take pride in their high position. But the rich should take pride in their humiliation – since they will pass away like a wild flower. James 1:9-10

There seems to be some irony meant in this statement of James. Christians in low positions are seen as in high positions (biblically speaking) and the rich who are in high positions are regarded as being in low ones. Jesus had essentially said as much in Matthew 23:12, "For those who exalt themselves will be humbled, and those who humble themselves will be exalted."

Commentators are generally agreed that the earliest Christians were often from the lowest classes of society and even from among the slaves. Moo suggests that the word lowly (Gk. tapeinos) speaks of one who is very low down on the social-economic scale and who is rather poor and powerless.^(F27)

After all, it was to the poor that the message of Jesus was aimed as we see in Luke 4:18. Jesus says in this passage, "…he has anointed me to proclaim good news to the poor…." It is possible in this early day that some were living in a sort of self-imposed poverty because of their religious convictions. Others may have become poor because of persecution or of having to separate themselves from immoral financial pursuits.^(F28) In any case, the earliest church seems to have been made up of poor people. The great American President Abraham Lincoln once remarked that God "must love the common people because he made so many of them."^(F29)

While the rich man's wealth is often considered as his fortified city (Proverbs 18:11), those fortifications will be brought down. A person is not able to serve God and mammon (Matthew 6:24) and it is a difficult thing for a rich person to enter the kingdom of God (Matthew 19:23-24). In a sense they can enter only on their knees. At the Church of the Nativity in Bethlehem, pilgrims are often shocked to see that the entryway is so low that one actually has to bend the knee to enter. So it is in the kingdom of God.

"For the sun rises with scorching heat and withers the plant; its blossom falls and its beauty is destroyed. In the same way, the rich will fade away even while they go about their business" (1:11). James is a keen observer of nature and uses many of these natural pictures in his little book. Here he uses the picture of wildflowers that were once beautiful but are now withered by the scorching summer heat of Israel (cf. Psalm 103:15-16; Isaiah 40:6-7).

For several years my wife and I directed a study center very near the Sea of Galilee and just a few miles north of Tiberias. In late January and in February there are many places in that area that are literally covered with beautiful wildflowers, particularly with bright red anemones and poppies. However, in the summer the area often heats up to well over 100 degrees (37+ C) at midday and there are no rains from May to October. To make matters worse, in the hot months there is regularly a strong afternoon wind that sweeps into the Galilee area from the Mediterranean Sea. With the combination of intense heat, extremely dry conditions and strong winds, wildfires become quite common and the once beautiful flowers are first dried and then they catch on fire, creating giant infernos in the process.

James grew up in the Galilee and may have been alluding to this very scene. It is a picture of the end-day when the winds of God will blow, and the mighty with their riches will be burned up in one final holocaust. Once, my wife and I were in Tiberias at night during one of these wildfire outbreaks. It seemed that night that the whole northern coastline of the Sea of Galilee was on fire. We stood there amazed at the awesome sight when suddenly the loud music began on one of the disco boats and the scores of young people on board began to wildly dance as the boat was launched out into the sea. We were transfixed at the sight since it seemed to be such a clear picture of the last day. The world was on fire and yet people continued uninterrupted with their music and dance.

Verse 12

THE ONE WHO PERSEVERES IS BLESSED

Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him. James 1:12

The picture here is of one who endures to the end, as Jesus said in Matthew 10:22, "You will be hated by everyone because of me, but the one who stands firm to the end will be saved." It is a picture of steadfast endurance of "keeping on keeping on." It seems likely that the apostle James is using the word "temptation" or "trial" in a very general sense that could almost include anything that will try our faith. The temptation could include affliction, persecution or even the temptation to sin.^(F30)

This reminds us of the old story of the two frogs who fell into a can of cream. It goes like this:

Two frogs fell into a can of cream,
Or so I've heard it told;
The sides of the can were shiny and steep,
The cream was deep and cold.

"O, what's the use?" croaked No. 1.
"Tis fate; no help's around.
Goodbye, my friends! Goodbye, sad world!"
And weeping still, he drowned.

But Number 2, of sterner stuff,
Dog-paddled in surprise,
The while he wiped his creamy face
And dried his creamy eyes.

"I'll swim awhile, at least," he said
Or so I've heard he said;
"It really wouldn't help the world
If one more frog were dead."

An hour or two he kicked and swam,
Not once he stopped to mutter,
But kicked and kicked and swam and kicked,
Then hopped out, via butter!^(F31)

Many are the stories, even in the natural world around us, of people who seemed to have everything against them, but still somehow persevered and succeeded wonderfully well.

Lucille Ball was sent packing from drama school with a dismissal letter that read "You're wasting your time." Michael Jordan broke down crying in his room after being cut from his high school basketball team. Walt Disney was fired from a newspaper for failing to exhibit "imagination" and "original ideas." Talk about defying the odds! When you fail, don't be so quick to count yourself out…God's not finished with you yet! "Be strong, all of you put your hope in the Lord. Never give up (Psalm 31:24)."^(F32)

We see in this passage that there is a crown awaiting for the one who perseveres to the end. This crown (Gk. stephanos) is called by several names in scripture. Here it is called "the crown of life." It is also called the "incorruptible crown" in 1 Corinthians 9:25; the "crown of righteousness" in 2 Timothy 4:8; and the "crown of glory" in 1 Peter 5:4. Often the "crown" was made up of laurel wreathes as in the case of Olympic victors. However, that is probably not the meaning here since the Jewish people cared little for the pagan games.^(F33) More than likely the reference is to the royal crown. We see in the end of Revelation that the redeemed will wear a crown on the last day (Revelation 2:10 & 3:11). Indeed, they will reign forever with Christ (Revelation 22:5).

Verses 13-15

DON'T BLAME GOD

When tempted, no one should say, "God is tempting me." For God cannot be tempted by evil, nor does he tempt anyone; James 1:13

While some people "cop out" of their moral responsibility by saying "The devil made me do it," others cop out by saying "God made me do it." This verse makes plain that God is not involved in tempting mortals. It is clear that God sometimes permits testing as he did with Job, but the temptation to sin does not come from God's quarter. It comes from elsewhere.

It is not unusual today to hear young people say of the illicit relationships in which they are involved, "God just brought us together." How can God bring together something he hates and despises? God will judge all sexual immorality (Hebrews 13:4). Or, how can God break up a marriage when the truth is that he hates divorce? (Malachi 2:16).

James tells us where the temptation comes from, "but each person is tempted when they are dragged away by their own evil desire and enticed" (1:14). The words used here are hunting and fishing metaphors, like a bait with a hook attached first lures and then drags away the fish.^(F34) We see that the real problem is the sinful human desire (epithumias) that leads the soul astray. The Jews refer to it as the yet-ser ha-ra, or the evil impulse.

James gives the process by which all this transpires. "Then, after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death" (1:15). It is a dangerous thing to have sin around at any stage or any size.

According to an MSNBC news report from Florida on July 7, 2009, an eight-foot-long pet Burmese python got out of its cage in the night and strangled a two-year-old child to death. The frantic 911 caller screamed and sobbed "The baby's dead! Our stupid snake got out in the middle of the night and strangled the baby!"^(F35) Probably there was a time when the python was small and posed no threat at all to the family but gradually the snake grew to the size that it could kill humans. So it is with sin – any sin – all sin. For such reasons the scripture says in Romans 6:23, "For the wages of sin is death…."

The scripture also assures us in Ezekiel 18:20, "The one who sins is the one who will die…." Unfortunately, we are living in a time when sin is no longer taken seriously. Probably a large percentage of people today would not even believe that there is such a thing as sin. Because of this blindness and misunderstanding sin becomes doubly dangerous.

Verses 16-18

GOOD AND PERFECT GIFTS

Don't be deceived, my dear brothers and sisters. Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows. James 1:16-17

We live in an age where most people firmly and enthusiastically believe that the best gifts are from earth. They spend most of their time chasing after these earthly things. Thus they are deceived already. For instance, most people today would jump at the chance to win mega-millions in the lottery. The truth is that after five years, one out of three mega-winners is in serious financial trouble or actually bankrupt.^(F36) If we look up the stories of mega-winners we will find that all kinds of problems have pursued them, such as poverty, thefts, murders, extortion, prison sentences, and harassment of all kinds.

We are assured here that the best gifts always come down. They come down from our Heavenly Father. While the earthly gifts can be deceptive the heavenly gifts continue to be good and perfect like our Father. The Bible says in Proverbs 10:22, "The blessing of the LORD brings wealth, without painful toil for it."

Blessed is the person or persons who have learned to treat wealth properly. Some years ago we met a lovely couple and their young daughter in Israel. They were very poor but seemed happy. The couple had been millionaires in the US but due to the real estate crash they had lost it all. Through their tribulation they had learned what is important in life and were apparently determined to spend the remainder of their lives serving God in Israel.

Satan does not give gifts but he gives trouble. God will never give us something that is not good for us. In the Sermon on the Mount Jesus says, "Which of you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! (Matthew 7:9-11).

The fourth stanza of the wonderful old hymn Amazing Grace reads like this:

The Lord has promised good to me
…His word my hope secures.
He will my shield and portion be
…as long as life endures.

The expression "Father of the heavenly lights" used in this verse is an unusual one. There is an interesting parallel found in the Qumran Manual of Discipline. In this work God is called "Prince of the Luminaries."^(F37) The "Father of Lights" is an appropriate title for our God. Through the agency of his Son he made all the heavenly bodies. We see in scripture that Jesus not only spoke them into existence but that he daily sustains them by his powerful word (Hebrews 1:3).

We are told that God is immutable, that he does not change (cf. Malachi 3:6). In this age of change it is good to know that there is no variableness with him. We cannot help note that in the heavenly bodies there is constant change. Sometimes certain heavenly bodies are obscured by other heavenly bodies or by clouds.

"He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created" (1:18). Not only did God make the heavens and the earth but he made us. He made us to be special because we were made in his own image. Despite the fall in the Garden of Eden it is God's purpose to re-create us in Christ and cause us to be a sort of firstfruits in the earth. In fact, the Bible assures us that the whole created order is now groaning and waiting for the children of God to be revealed (Romans 8:19,22). We are also told in the next verse of Romans that we are also groaning too, we who have the firstfruits of the Spirit (cf. Revelation 14:4). We are groaning to find our completeness in Christ.

Verses 19-21

THE RIGHTEOUS LIFE

My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires. James 1:19-20

From ancient times people have been cautioned about the dangers of poor speech. Some ancient proverbs read, "Men have two ears, and but one tongue, that they should hear more than they speak;" "The ears are always open, ever ready to receive instruction; but the tongue is surrounded with a double row of teeth, to hedge it in, and to keep it within proper bounds."^(F38)

The Bible has many exhortations concerning the tongue. In Proverbs 10:19 we read,"Sin is not ended by multiplying words, but the prudent hold their tongues." In Proverbs 13:3 it is said, "Those who guard their lips preserve their lives, but those who speak rashly will come to ruin." Proverbs 29:20 states, "Do you see someone who speaks in haste? There is more hope for a fool than for them." Then in Ecclesiastes 5:2 we are warned, "Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few." To these things Jesus adds the warning of Matthew 12:37, "For by your words you will be acquitted, and by your words you will be condemned."

It appears that the later rabbis of the Mishnah uttered similar sayings. In Perkey Aboth it is said, "Talk little, and work much." Then, in Baba Metzia we read, "The righteous speak little, and do much; the wicked speak much, and do nothing."^(F39)

Without a doubt abuses of the tongue and particularly the abuse of anger would become more prevalent in a time when Christians were persecuted and when life had become difficult. That seems to be the very situation to which James was writing.

It is difficult for us to be angry and righteous at the same time. There are some extremely limited times in our lives when we can express righteous anger. Jesus did so when he drove the money changers out of the temple. As a general rule though we need to leave righteous indignation to Jesus. As we are told in Romans 12:19, "Do not take revenge, my dear friends, but leave room for God's wrath, for it is written: 'It is mine to avenge; I will repay,' says the Lord."

The British scholar Peter Pett speaks of God saying, "His anger is always rightly directed and has behind it a continuing underlying compassion. In his case it is always a just anger against sin coming from One who is without sin."^(F40)

"Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you" (1:21). Today we probably live in a time when moral filth is once more as great as it was in the Roman Empire in the day of James. The word "filth" (rhyparia) is only used here in biblical Greek. The picture is that we should remove filthy clothing.^(F41) Along with the filth we must also get rid of the evil in our lives (Gk. kakias). When we allow the filth and evil to be removed God will clothe us with garments of righteousness and holiness (cf. Zechariah 3:4).

When we allow our filth and filthy garments to be removed then the implanted word of God can begin to produce its holy fruit within us. This is very similar to having the word of God planted within us or having the law of God placed within our hearts as Jeremiah 31:33 states.^(F42) This is surely the same thing that Paul speaks of in Colossians 3:16 where he says, "Let the word of Christ dwell in you richly…."

Verses 22-25

HEARING AND DOING

Do not merely listen to the word, and so deceive yourselves. Do what it says. James 1:22